(VedAntha Desikan)Sri Deshika Sahasranamams:Part XXVII- 472-477 (Conclusion of Saccharithra RakshA ).

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ShrI:

 

ChithrabhAnu , Kaarthikai 24,

Sukla Paksha Shasti ,

Avitta nakshathram

 

shrI:

 

ShrImate VakuLabhUShaNa mahAdeshikAya nama:

ShrImate RAmAnujAya nama:

ShrImate NigamAnta MahAdeshiKAya nama:

 

ShrImad GopAlArya MahAdeshikaiH anugRihItam

ShrI Deshika Divya SahasranAma stotram

 

ShrIman NigamAnta MahA Deshika - divyasahasranAmAvaLi:

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472) (PraNavam) VishNu naivEdhEyaka saadhya prANAgni-

havana priyAyakriyAya nama:

 

(meaning): Salutations to the great AchAryan , who was in favor of

performing prANAgnihOthram with VishNu naivEdhyam alone.

 

Additional Comments:PrANAgnihOthram is done at the start of

bhOjanam (eating) with the recitation of PrANa , apAna and the three

other manthrams and partaking (aahUthi) small morsel of

suddhAnnam . Swamy Desikan held the view that VishNu

naivEdhya prasAdham alone should be used for this

PrANAgnihOthram.

 

1) Since all dEvathAs have preethi for the VishNu naivEdhya

prasAdham , it is clear that Devathais like prANan would

also prefer such a naivEdhyam for their agnihOthram.

 

2) AaLavanthAr has also held this view according to

Swamy Desikan .

 

3) SrIman NaarAyaNan is the aadhram for PrANAhUthi.

SaasthrAs state that the Lord partakes the aahUthis

as another form of AarAdhanam.

 

4) MahA Bhaaratham and Veda samhithais also hold

this view.There are no pramANams to use any thing other

than annam presented earlier (naivEdhyam) to the Lord.

 

5)Swamy Desikan proved elaborately that one can not

consume any annam that has not been presented to the Lord.

Therefore for PrANAgnihOthram , VishNu naivEdhyam could

alone be used.

 

PrANaAgnihOthram is presentation of naivEdhyam

to the Lord residing inside us.

 

473) ( PraNavam) VaisvadEvEjyOpayuktha bhOjyathA

vAkya sOthakAya nama:

 

(Meaning): Salutations to that ParamAchAryan , who examined

critically the subject of consuming annam used in VaisvadEvam

and ijyai.

 

Additional Comments: There are two views about consumption of

PrasAdham. according to one view ,we can only partake

the prasAdham used in VaisvadEvam. The other view opines

that only the naivEdhyam presented to BhagavAn alone

can be consumed. Swamy examined both points of view

and accepted the view established (the anushtAnam )

by our PoorvAchAryALs.

 

ParamEswara Samhithai explains that it is not necessary to

cook especailly for VaisvadEvam and then consume the left over

for PrANAgnihOthram. Only the naivEdhyam from Bhagavath

AarAdhanam should be used in VaisvadEvam and the left over has

to be used for prANAgnihOthram. The reason is that BhagavAn

in the form of ArchA Moorthy accepts the nivEdhanam; next ,

He consumes that annam as the antharyAmi (indweller )inside us.

 

474) (PraNavam) VishNu naivEdhya hArdhA-nivEdhyAsana

nishEdhakAya nama:

 

(meaning): Salutations to that grat AchAryan, who condemned

the practise of eating without naivEdhyam for VihNu first during

aarAdhanam and naivEdhyam thereafter to antharyAmi residing

in our heart cavity.

 

Additional thoughts: There has been some questions about

offering aahUthis for the antharyAmi , the same food that had

been offered before to the Lord ( NivEdhitha nivEdhanam).

There was concern that it may be unacceptable and has therefore

to be avoided.Swamy Desikan quoted from MahA BhAratham

( Hrudhi dhyAthvA Harim Tasmai vivEdhyAnnam samAhitha: )

and used that as PramANam to establish that there is no

dhOsham in using the BhagavannivEdhitha annam for

PrANAgnihOthram. It is the same as the use of sTira Vasthus

(garlands) more than once for the Lord 's decoration.

 

475) (praNavam) archA-HardhAdhirUpAsya haviramsa-

visEshavidhE nama:

 

(meaning): Salutations to that great AchAryan ,

who understood clearly the distinctions between

the annam accepted by the aarAdhana ArchA Moorthy and

the Lord residing in the heart cavity(hArddha Moorhty).

 

Additional comments: During the ijyai, the Lord in the form of

ArchA Moorthy accepts the subtle essence of (not visible to the eye)

the Havis (TaLikai). Later , when that BhagavannivEdhitha annam

is offered to HrudhayAntharyAmi , He consumes the sthUla annam ,

which is visible to the eye. In Bhagavad GitA , the Lord

Himself points out that He digests the presented annam

in the form of VaisvAnArAgni roopan (JaaDarAgni SarIrakan ).

 

476) (PraNavam) anyaprayukthOpajeevi prANAgni havana-

kriyAya nama:

 

(meaning): Salutations to that SadAchAryan, who accepted

the other way (PaancharAthrA way) of performing PrANAgnihOthram.

 

Additional Comments:The experts in PaancharAthram present

annam to antharyAmi with Manthrams associated with VaasudEavan,

sankarshaNan et al. In our sampradhAyam , we use PraNApAnAdhi

manthrams for the 5 aahUthis. ParamEswara Samhithai accepts

both the prayOgams.Using smruthi vachanams as PramANams ,

Swamy Desikan honored both the ways as Vadhikam. He pointed out

that the method followed by PaancharAthrA experts is only

for them and not for all , who have not been initiated in

the PaancharAthra rites .

 

477)(PraNavam) SaThakOpAdhi-naivEdhya sArTa-

prANAgni-hOthrakAya nama:

 

(meaning):Salutations to that SadAchAryan , who accepted

the view that PrANAgnihOthram can be done with annam offered

earlier to Swamy NammAzhwAr and AchAryAs .

 

Additional Thoughts: The anushtAnam of MahAns is that we can

perform prANAgnihOthram with the annam presented to AzhwArs

and AchAryAs.There is a reason to refer specailly to Swamy

NammAzhwAr in this Sahasra Naamam. In Satha dhUshaNi, Swamy Desikan

has categorically rejected the view of the adhviathis that Swamy

NammAzhwAr belonged to anya jAthi and as such prathishtai

(consecration) and AarAdhanam can not be performed for Him.

In our sampradhAyam , Swamy NammAzhwar as Mukthar

is equivalent to the Lord in many aspects . Same for AchAryAs,

who are amsams of nithyasooris. Hence , the use of naivEdhyam

presented to AzhwAr and AchAryas for PrANAgnihOthram is

perfectly acceptable.

 

With this 477th Desika SahasranAmam, the Coverage of

the SrI Sookthi of Saccharithra RakshA is completed.

Thirukkudanthai Desikan moves now on to NyAsa Vimsathi,

NikshEpa PakshA , Rahasya RakshA and PaancharAthra Raksha

granthams ( SahasranAmAs 478 to 680).

 

VAzhi vyAkhyAmuddirak kai !!!

VedAnthasUri charaNau sharaNam prapadye !!!

SrI LakshmI HayagrIva ParabrahmaNE nama:

Daasan , Oppiliappan Koil VaradAchAri SaThakOpan

 

P.S : The NithyArAdhanam project for Swamy Desikan

at Thuppul Sannidhi (avathAra Sthalam ) and that for

SrI Maragathavalli SamEtha SrI DhIpa prakAsan as now

reached the 13 laks Rupees mark against the target of

20 laks Rupees. Please join in and help reach the goal

and recieve Swamy Desikan's anugraham . Let us not

forget the importance of performing VaikAnasa Aagama

AarAdhanam for Swamy Desikan at His Sannidhi at ThUppul.

Please contact adiyEn for details on samarpanams .

V.SaThakOpa Daasan