Swamy Desika Sahasra Naamam : Part XII / Priest Quarters Construction at Sri RanganAtha Temple( NamAs 865-864)

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SrI:

 

Dear BhakthAs of Lord RanganAtha:

 

adiyEn will continue with the 865th to the 866th Sahasra

Naamams today, which will cover the rest of the 11th chapter of

Srimath Rahasya Thraya Saaram ( Parikara VibhAgAdhikaaram) :

 

(865) (PraNavam)ViswAsOthkarsha vihathi kAraNa

vyAhathy kshamAya nama:

 

(Meaning): Salutations to Swamy Desikan , who is capable of

removing all obstacles to the recognitin of the supermacy of

MahA ViswAsam as an angam of Prapatthi.

 

(Comments): MahA ViswAsam is absolutely essential to Prapatthi

anushtAnam . It is important to have firm faith in the thought that

the Lord will most certainly come to our rescue ( protection).

 

There are five doubts that interfere with our cultivation of

MahA ViswAsam . One should comprehend the five attributes of

the Lord in all its various forms to remove these doubts on

MahA ViswAsam .

 

Doubt 1: Bhagavan is omniscient (Sarvaj~nan) and omnipotent

(Sarva sakthan).Can we approach such a lofty One as those who have

accumulated limitless sins ?

 

Answer : The remedy here is MahA Lakshmi , who pleads for us

(Her Children) and asks Her lord to forgive our trespasses .Our Lord

can not say no to Her. Hence , we can approach Him without fear

through MahA Lkashmi . The irrefutable PurushakAram of PirAtti

is central (VisEsha aakAram )here .

 

Doubt 2: Bhagavan grants phalans proportionate to our karmaas.

We have comitted immeasurable sins . How can He grant us then

the loftiest of Phalans ( Moksham) ?

 

Answer: BhagavAn is our Lord (Seshi); As His servants (Seshans) ,

we have an indissoluble relationship with Him . Therefore , we have

a right to recieve His boons including Moksha Phalan . Just as

a Father gives His son his share of property , the Lord uses the pretext of

Prapatthi to grant us Moksha Siddhi. Indissoluble relationship is

the visEsha aakAram here .

 

Doubt 3: Bhagavaan is avAptha Samastha Kaaman . There is nothing

that He needs. There is nothing that He needs to get from us. How can He

give us the loftiest of Phalans in return for this " small " and

easy-to-practise upAyam of Prapatthi ?

 

Answer : He does not need to get any help (upakAram) from us .

He is by nature most merciful . Out of that most merciful nature ,

He accepts the small effort of Prapatthi and recognizes it as

a major effort by us and grants us the greatest of boons that

He alone can grant : Moksham . His inherent attribute of unbounded

KaaruNyam is the visEsha aakAram here .

 

Doubt 4 : Our Lord normally takes time to grant the Phalans unlike

alpa dEvathais , which grant whatever phalan they can give quickly

( Ref: 852nd Naamaa) . If that were to be so , why would the Lord

grant phalan toa prapannan at the time the Prapannan specifies ?

How is it possible that He takes His own time to grant phalan for those ,

who perform Bhakthi yOgam but responds quickly to the PrapannAs ?

 

Answer : Our Lord has the power to grant the Phalans by his will

alone. He does not need anyone's assistance for that. When He looks

at the helpless (without anyother gathi) , He is overcome with

His attribute of generosity ( OudhAryam) and grants the Phalan

immediately. He does not hold back. The VisEsha aakAram is

nondependence on anyone to help Him .

 

Doubt 5: Our Lord is the Supreme Being with no equal or superior.

Will that PurushOtthaman ignore our lowly status and grant us

so readily , the phalan of being on a par with the exalted Nithyasooris ?

 

Answer : BhagavAn is totally independent (Svatantran) and grants

the Phalan He wishes according to His sankalpam . He feels

fulfilled through granting us the boons that we seek.He is like

the great king , who delights in feeding the royal parrot and nourishing it

like he would do with affection for his own son .The VisEsha

aakAram is considering as PrayOjanam , the Iswaryam conferred

on His prapanna janams as His own acquisition of that Iswaryam .

 

(866) ( PraNavam) viswAsa gOpthruvraNa sabdhArTathva

prakAra vidhE nama:

 

(Meaning): Salutations to Swamy Desikan , who instructed us

on how MahA ViwAsam and gOpthruva varaNam become meanings

for the " SaraNam PrabhadhyE " sabdham .

 

(Comments): MahA viswAsam is the belief in the Lord

being chosen as the UpAyam in one's prapatthi . From there

arises the UpAYathva PrArTanam ( prayer to be the UpAyam

or the means ) . Inside that UpAyathva prArthanam (anthargatham)

is Gopthruva VaraNam . Thus Maha ViswAsam is the direct

meaning of " SaraNam PrapadhyE " section of Dhvaya manthram .

From that direct meaning , the meaning of gOpthruva varaNam

arises as anthargatham ( positioned inside it).ViswAsam is the direct

meaning . The meaning of gOpthruva varaNam arises from that

direct meaning . When we perform the upAya PrarTanai to

the Lord as " Please stay as my upAyam " , it really means

" Please be my protector , who does not desire anyother

upAyam , which I am powerless to do " . " Be my protector "

is the aspect that is Gopthruva varaNam .This UpAya PrArTanai

is arTa Siddham ( meaning obtained from the direct meaning=

anthargatha meaning ). Gothruva varaNam is hence implicit in

that MahA ViswAsa angam .

 

Swamy AppuLLAr , the AchAryan of Swamy Desikan has observed

in this context that a chetanam that is afraid of the Supermacy

(Parathvam ) of the Lord and runs away from Him is a lowly one .

The ChEtanam that recognizes the Soulabhyam ( ease of access )

of the Lord and comes near Him is a Parama Aasthikan.

 

Swamy Desikan ThiruvadigaLE SaraNam

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: