Swamy Desika Sahasra Naamam : Part XVIII , NamAs 889-900/ AzhwArs Vaibhavam CD ROM II Kaimkaryam

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SrI:

 

Dear BhakthAs of Swamy Desikan :

 

adiyEn will continue with the 889th to the 900th Sahasra

Naamams today, which will cover the 19th, 20th and

the 21st Chapters Srimath Rahasya Thraya Saaram

( SthAna-visEsha adhikAram , NiryANa adhikAram

and Gathi-visEsha adhikAram ) .

 

889) (PraNavm) PrapannAnvaha vaasArha sthAna

vyAkhana kOvidhAya nama:

 

(Meaning) Salutations to that AchAryan , who possessed

the knowledge about the places fit for the daily residence of

a Prapannan during his post-prapatthi time of life.

 

(Comments): This chapter ( Sthaana VisEsha adhikAram)

deals with the appropriate place for a Prapannan

to live until the end of his life . The place of residence

chosen should be fit for a ParamaikAnthi prapannan

for doing Bhagavath-BhAgavatha Kaimkaryam until

the end of his life here . The station should be appropriate

to carry out one's varNAsrama dharmams. It should also be

a place filled with BhaagavathAs of the Lord . Dhivya dEsams

and particularly kshEthrams like Srirangam are desirable

for residence. The places not desired by BhaagavathAs

have to be rejected .

 

890) (PraNavam) VikalAnganyAsavidhyA poorNa-hEthuthva

saadhakAya nama :

 

(meaning) : Salutations to that AchAryan , who firmly

established that even an imperfect NyAsa anushtAnam

results in the fulfilment of SaraNAgathy performed as

a result of our Lord's help .

 

(Comments) : This chapter deals with the exit of the muktha

Jeevan from the physical body (NiryANam ) . For some , there is

delay due to the imperfect execution of Prapatthi at the time of

UpAya anushtAnam . For instance , some might have

insufficent MahA ViswAsam . For such prapannAs , our Lord

comes to the rescue ; He enhances the MahA Viswaasam

in Him and makes the Prapatthi anushtAnam complete .

PoorNa prapatthi results after a short delay due to

the imperfections that existed before . BhagavAn grants

Moksham now and lets the jeevan realize upAya Poorthy

with His intervention in those cases .

 

891) (PraNavam) DevathAnthara dhruDAsakatha prapanna

narakOkthimathE nama:

 

(Meaning): Salutations to that AchAryan , who instructed us

that the prapannan , who holds on to dEvathAs other than

SarvEswaran , Sriman NaarAyaNan to the end will land in

narakam and that his prapatthi would not be fulfilled.

 

(Comments): Prapannan has to be like a pathivrathai

devoted solely to her husband . His Mahaa VisvAsam

to Bhagavaan should not be traded for beliefs in

other gods as saviours. They can not grant Moksham .

If anyone does not abandon their firm taste for ithara

dEvathAs and holds on to such a way of life until

their day's end , his prapatthi will be fruitless and

he has the chance to reside in narakam . If he mends

his way before his last moments , Bhagavaan will

intervene , correct him and bless him ( the one

that strayed ) with upAya poorthy .

 

892) (PraNavam) VidhvadhEkAnthOthkramaNa krama

darsana thOshithAya nama :

 

(Meaning): Salutations to that AchAryan , who instructed

us on the unique way in which the Jeevan of the VidhvAn

( one has performed the Brahma Vidhyai of Prapatthi or Bhakthi

yOgam) exits from the body at the end of life here .

 

(Comments): All jeevans ( PrapannAs or otherwise) have

the following common experiences at the time of their

departure from this world : BhagavAn links the ten indhriyams

to Manas ; the manas is next united with PraaNa Vaayu ;

that PrANa Vaayu is linked to the jeevan next . After that , our Lord

blends the jeevan with the subtle pancha bhUthams . Now ,

the jeevan is ready to leave the physical body thru one of

the 101 naadis originating from the heart lotus. The muktha

jeevan alone that has benefitted from its prapatthi anushtAnam

exits via the special Moordhanya Naadi with the assistance of

our Lord. Rest of the jeevans exit via any one of the other

100 naadis to enjoy their karmaas and enter either svargam or

narakam. Muktha Jeevan's niryANam alone is via Moordhanya

naadi .

 

893) (PraNavam) UpAyaarambha nashtAslishta poorvOtthara

paapadhrusE nama :

 

(Meaning): Salutations to that AchAryan , who knew that

the elimination of the accumulated sins and the nonatttachment of

future sins will result at the very second of uttering Prapatthi

manthrams . The jeevan's Munn VinaikaL ( previous paapams)

naasam adayum ( will be destroyed) and pinn vinaikaL sEraa

( the sins in the post prapatthi period will not stick ).

 

(Comments) : For the jeevan , who is at the beginning stage of

executing his prapatthi , our Lord blesses the jeevan with

few benefits. Vedam points this out : " His sins are burnt down

like dry bale of cotton thrown into a blazing fire. His future sins

wont stick to him just like water does not stick to the lotus leaf.

The 996th Sahasra naamam elaborates further on the meaning of

this naamam .

 

894)(PraNavam) IshtAvadhUthAnyaphala dheevaimukhya prapanna

vidhE nama :

 

(Meaning): Salutations to that AchAryan , who knew that

the Prapannan has no desire for insignificant ( alpa ) and

evanescent (asTira) phalans after upAya anushtAnam.

 

(Comments): The sole fruit that he will seek would be Bhagavaan ,

who is the Moksha DhAyakan . He will have ruchi only for MokshAnanadham .

Bhagavaan turns the minds of those prapannAs from other nonlasting ,

insignificant phalans and protects him after upAya anushtAnam .

 

895) (PraNavam) VinashtAslishta-puNyAga suhrudh dhviD

sankramOkthi-vidhE nama :

 

(Meaning): Salutation to that AchAryan , who was familiar with

the doctrines relating to the destroyed and non-sticking puNyams and

paapams of the prapanna jeevan will be transferred respectively

to the friends and the foes of that exiting muktha jeevan at

the time of departure from the body cage.

 

(Comments) : Here , the reference is to aslEsha-vinaasa karmAs

associated erstwhile with the Muktha Jeevan and their destinations.

At the time of performing prapatthi ( upAya aarambham) , all the previous

karmAs are destroyed and the karmaas thereafter do not stick to

the jeevan . These paapa karmAs resulting from the times before

and after prapatthi are distributed to the foe of the jeevan and

the puNya karmAs to the friends of the jeevan .

 

896) (PraNavam) VinishtAshlishta-puNyAga vidhUnana

padhArTavidhE nama:

 

(Meaning): Salutations to that AchAryan , who knew the subtle

meanings behind the transfer of the puNya-pApams of muktha

jeevans at the time of niryANam .

 

(Comments): Vedam states that the PuNyam and Paapam leave

the Muktha Jeevan at the time of ascent to Sri Vaikuntam by

a jeevan , who has completed upAya anushtAnam . PuNyam

is the anugraha sankalpam of the Lord and Paapam is the nigraha

sankalpam of the Lord. Both are to be avoided . PuNyam is like

golden chain that binds us to enjoy non-lasting pleasures and paapam

results in naraka avasthai . Hence, both have to be gotten rid off

for a muktha jeevan with the help of the Lord at the time of ascent

from the body .

 

There are three stages to the severance of PuNya-Paapams

for a Prapannan :

 

1) AslEsha-VinAsa dasai at the beginning stage of upAya anushtAnam:

The moment , the jeevan with the help of AchAryan utters the Prapatthi

manthrams , the Lord resolves ( makes the sankalpam ) to detroy all

accumulated sins and vows to make future paapams not stick

thru acceptance of Praayascchittham even for sins acquired

consciously .

 

2) At the stage of exit form the body , our Lord executes his

earlier two vows and cleans the slate as it were for the jeevan.

 

3) The shifting of the PuNYams and Paapams : At the time of exit ,

our Lord transfers the Paapams and puNyams to the foes/realtives

and friends/BhandhUs of the muktha jeevan so the jeevan can travel

light towards Sri Vaikuntam , His Supreme Abode.

 

897) (PraNavam) Bhudha puNyAga mithrAri sankrAnthy

vyAja BhOdhakAya nama:

 

(Meaning): Salutations to that AchAryan , who knew clearly

the reasons for the PuNya-Paapams of the VidhvAn shifting to

the friends and foes .

 

(Comments): Questions may arise as to the appropriateness of

such shifts , while the friends and foes did not accumulate them

by themselves . There are chathrus (foes showing dhvEsham/

hatred ) , mithrAs (friends who had good thoughts) and indifferent

(UdhAcheenars) for the One , who performed upAya anushtAnam .

The dhvEsham and friendship shown by the foes and friends

of the Prapannan qualifies them for these " gifts " . The indifferent

ones are left out of the equation .

 

898) (PraNavam) archirAdhi gathy Jn~AthrE nama:

 

(Meaning ): Salutations to that AchAryan , who knew the road

map for travel in the path of light (archirAdhi Maargam).

 

(Comments): Gathi visEsha adhikAram starts with this naamA .

Here Swamy's knowledge about the path travelled by Muktha

jeevan to Sri Vaikuntam is saluted. The muktha jeevan with

the Lord's help enters the 101st Naadi and travels up to

Brahma randhram ( the hole in the top of the skull and exits

the body from there to continue its travel on the archirAdhi or

DevayAna Maargam to Parama padham . Swamy NammAzhwAr

describes the visualization of His travel on ArchirAdhi

Maargam and his reception by archirAdhi devAs at the end of

ThiruvAimozhi ( " Madhavam tamar yenRu , vaasalil Vaanavar ,

pOthumin yemathidam puhuha " ) .

 

899) (PraNavam) Sookshma dEha visargavidhE nama :

 

(meaning) : Salutations to that AchAryan , who knew how

the Muktha jeevan takes on a subtle sareeram (Sookshma

Sareeram ) to travel on the ArchirAdhi Maargam .

 

(Comments): The gross (SthUla ) sareeram is for experincig

the Karma Phalan. After getting rid of karmAs , the power of

the UpAya anushtAnam results in the retention of the Sookshma

sareeram for travel via archirAdhi mArgam . The jeevan holds on to

this sookshma sareeram and once it gets into Sri Vaikuntam ,

abandons this sookshma sareeram as well . Swamy compares this

act to one who uses a boat to cross the river leaving that boat

after crossing the river .

 

900) (PraNavam ) Dhivya dEsa(dEha) prApthi poorva krama darsana

dakshiNAya nama:

 

(Meaning ): Salutations to that AchAryan , who had the power to

explain the steps for reaching Parama Padham . Alternatively , he

had the power to explain how one attains the dhivya sareeram

during the travel via archirAdhi mArgam .

 

(Comments): The kramams are: The jeevan that abandoned the sookshma

sareeram is transported to the other side of river VirajA .There the jeevan

recieves a Suddha Satthvamaya sareeram. He continues his travel to

the divine pond known as Irammam. Next he arrives at the asvattha

tree known as Somasavanam.There , 500 apsaras wait for him with

garlands , jewelery and coleryum .and perform dhivyAlankArams .

He attains therefrom dhivya gandham (fragrance) , dhivya rasam

and dhivya tEjas .After that the nithyasooris greet him and take him

to the entrance (gOpuram) of Sri Vaikunta RaajadhAni.There , the dhvAra

paalakars greet the jeevan with Suddha Sathva sareeram and let him

enter the ThirumAmaNi ManTapam ( gem bedecked hall ) , where

the Lord with His devis and parijanams is seated. This is the kramam

(Steps) in the journey of the Jeevan via archirAdhi maargam .

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

http://www.sadagopan.org

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

SrivaNN Satakopa Sri NaarayaNa Yatindra Mahadesikaya Nama:

 

P.S : We have completed and released the Volume I of

AzhwAr's Vaibhavam CD ROM . That covered the life and

Prabhandhams of 7 AzhwArs ( Three Mudhal AzhwArs , ANDAL,

PeriyAzhwAr , ThiruppANar and Thondardippodi ) . If you do not

have it , please acquire this CD ROM (Volune I) .We are planning to

cover now the life and Vaibhavam including the recitation of their

dhivya Prabhandhams in a multimedia CD ROM in English .

Please join in to complete this kaimkaryam , which can reach out

to Sri VaishNava Families at all age levels . Thank You all ! Please

contact me if you wish to support this kaimakryam yathA Sakthi.