(VedAntha Desikan)Sri Deshika Sahasranamams:Part XXXI-- NaamA 484-486( Topic of NikshEpa RakshA)

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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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484) (PraNavam) SamhithA-bhEdhagamya NyAsa-

vidhyAmanubEdhE nama:

 

(meaning): Salutations to that great AchAryan ,

who was familiar with the many manthrams found in

Samhithais about nyAsa Vidhyai.

 

There are many manthrams recommended for the practise

of Prapatthi . Vedam points out different manthrams for

the anushtAnam of Prapatthi . The different Samhithais

offer other manthrams. Ahirbhudhnya samhithai offers

a Taantrika manthram as prapatthi manthram.Similarly ,

Saadhyaki Tantram , Prasna samhithai and Lakshmi Tantram

take the route of Taantrika manthrams.Swamy Desikan

in the chapeter of SrImad rahasya thraya sAram

( UpAyavibhAgAdhikaram) suggests that these manthra

visEshams are to be found in the different Veda

Saakhais and Bhagavath Saasthrams.This way , Swamy Desikan

pointed out to the presence of different prapatthi

manthrams in different samhithais.

 

One should perform Prapatthi with one of these manthrams

befitting their adhikAram.It is the same as following

one's own kalpa soothram (Aapasthampa et al)

for the observance of family Vaidhika Karmaas like

VivAham or Upanyanam.

 

485) (PraNavam) NyAsa BhakthApachArAdhi nAsyathva-

vyAkruthikshamAya nama:

 

(Meaning): Salutations to that great AchAryan , who could

comment on the specifics of the obstruction to

the fruits of Prapatthi such as Bhagavatha apachAram.

 

SaasthrAs point out that aparAdham to BhaagavathAs

(brahmavidhs) is a serious transgression.Such an aparAdham

has the effect of interfering with the realization of

the fruits of Prapatthi. There are three matters that

a Prapannan (one that has performed Prapatthi )

should steer clear of:

 

1. The prapannan , who performed prapatthi once should

not go after any other upAyam such as Bhakthi yOgam.

If he does so, then one of the major angams of Prapatthi ,

MahA VisvAsam is diminished.It is like tying one , who is

already tied with BrahmAsthram with a simple rope . The power of

BrahmAsthram is destroyed by the resort to other means.

One should not think of Prapatthi as Svathanthra upAyam

and end up forgetting BhagavAn in that line of thinking.

 

2. One should not resort to anya dEvathAs . Seeking

others for rescue after prapatthi reduces the quality

of MahA visvAsam and that will incur the displeasure of

the Lord. It is like seeking the servants oft he King

for protection , when the king is ready to protect

the supplicant .

 

3) One should never commit apachArams to Brahmavidhs

(Lord's BhaagavathAs).It is like insulting the ones dear

to a King , which will provoke the King's anger.

 

Here arises a question: It is said that the act of

Prapatthi will unfailingly grant phalan. If so, how

can the above apachArams interfere with the realization

of MOksham after performing prapatthi ? How can we

reconcile such a statement ?

 

The answer given by Swamy Desikan is: The admixture of

upAyam (Prapatthi) with apAyam ( Bhaagavatha apachAram)

will interfere with the fruits of Prapatthi. SaasthrAs

say that the performance of PrAyascchittham by one , who

has committed BhAgavathApachAram will make sure that

the fruits of Prapatthi will not be affected .

 

In NirNayAdhikAram of SrImath Rahasya Thraya

Saaram, Swamy Desikan points out that

SrIman NaarAyaNan corrects the prapannan , who

sought DevathAnthara sambhandham , makes him aware

of the mistake and blesses him ultimately with

the fruits of prapatthi. If the Prapannan never

relinquishes that sambhandham with the devathAntharams,

then the UpAyam (Prapatthi) is not fulfilled.

 

Similarly , even if one commits apachAram

to the Lord's BhaagavathAs , an act of repentence

(PrAyscchittham) will help to overcome thos trespasses

and assure the fulfilment of the UpAyam (Prapatthi).

SrIman NaarAyaNan makes the prapannan realize the ill

effects arising from such a transgression and

grants the fruits of prapatthi in a delayed manner.

 

If the prapannan ignores the prAyscchittham and

persists in BhaagavathApachAram , he will even

experience residence in narakam.

 

Swamy Desikan's Chillarai rahasyam of Rahasya

RathnAvaLi (13th thru 16th updEsams )elaborates

on this matter :

 

(13) " karaNa(performing acts prohibited by SaasthrAs)-

akaraNa(Not performing acts required by SaashtrAs)

roopamAna apachArangaL puhanthAlum prapannanukku

narakAdhikaL illai " .

 

Why so ? Swamy Desikan explains the reasons

in a subsequent upadEsam:

 

(16) " Buddhi poorva apacharangaL puhunthAlum,

prAyascchithta visEsham , adhikAri visEsha niyatham "

(Even if the transgessions done kowingly crop up ,

the interference to the full enjoyment of Prapatthi

is removed by appropriate act of repentence

(PrAyascchittham). Even that prapannan , who is

hard hearted and does not perform these prAyascchitthams

undergoes some punishments in this world and that

has to be considered as " saraNya prasAdha Phalam "

( result of the anugraham of the sarva Loka SaraNyan).

 

VAzhi vyAkhyAmuddirak kai !!!

VedAnthasUri charaNau sharaNam prapadye !!!

SrI LakshmI HayagrIva ParabrahmaNE nama:

Daasan , Oppiliappan Koil VaradAchAri SaThakOpan