Swamy Desika Sahasra Naamam : NaamAs 998-1003 (Charama SlOkAdhikAram Concluded ) .

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Dear BhakthAs:

 

Today , we will study the 6 Sahasra nAmaas from 998-1003 .

 

(998) ( PraNavam) PraapthyantharAya vidhE nama:

 

( Meaning) : Salutations to that AchAryan , who was immensely knowledgable

about the obstacles to attain Moksha Phalan .

 

(999) ( PraNavam) SaadhyOpAya rOdhi visEshavidhE nama:

 

Salutations to that AchAryan , who had insightful knowledge about the VirOdhis

( Paapa visEshams) for SaadhyOpAyam ( UpAya VirOdhis for Bhakthi and Prapatthi

yOgams) .

 

(1000) ( PraNavam) prathikoolAnubhDhyAdhi hEthu pApasvaroopa vidhE nama:

 

(Meaning) : Salutations to that AchAryan , who knew intimately about the svaroopams

of the Sins from Prathikoola anubhavam ( transgession of Bhagavath Saashtrams ) and

the ways to overcome them through PrAyascchittha Prapatthi .

 

(1001) (PraNavam) guNAshtakAvirbhAvOkthi vEdhyArTa parisOdhakAya nama:

 

(Meaning) : Salutations to that AchAryan , who has looked deeply into the meaning of

the Veda manthram that says the Muktha jeevan released from SamsAric afflictions

exhibits once again its intrinsic , Eight guNams ( Beyond the power of Karmaas ,

agelessness , deathlessness , freedom from sorrows , freedom from hunger , freedom

from thirst , possession of auspicious attributes and ability to fulfill the desired wishes ).

Under the influence of KarmAs , these eight guNmas were hidden in SamsAris (Bhaddha

Jeevans). These 8 guNams ( aphatha paapmathvam ) become patent once the state of

Mukthi is attained . They come to the fore on their own (aavirbhAvam) , when the karmic

obstacles are removed .

 

(1002) (PraNavam) KaivAlyAkhya pumarTasvaroopa nithyathva BhAdhakAya nama:

 

(Meaning): Salutations to that AchAryan , who refuted the view that the Svaroopam

(Intrinsic nature ) of the PurushArTam known as Kaivalyam is eternal (nithyam).

 

(Commentary ): Kaivalyam is the enjoyment of its svaroopam by the Jeevan

and being immersed in that state of aanandham . It is thus devoid of Bhagavath

anubhavam . ParipoorNa Bhagavath anubhavam is the end destiny of Moksham.

Kaivalyam is bereft of that ParipoorNa BrhmAnandham . Even if the 8 guNams like

apahatha Paapmathvam are enjoyed by the Jeevan , there are still residual karmAs ,

which stand in the way of gaining ParipoorNa BrahmAnandham and result in

the jeevan being limited to Kaivalya aanandham alone . Bhagavath anubhavam is

everlasting (Nithyam) . Kaivalyam is not nithyam . After it is exhausted , one may

revert and end up in Vishaya bhOgams (Svarga Vaasam) . Some may practise mOkshOpAyam

and and gain ParipoorNa BrahmAnubhavam and Nithya Kaimkarya siddhi. That is

why AchAryAs and AzhwArs have looked down on the anithya Kaivalya "Moksham ".

It is only niravadhi Sukham ( limited in duration: aLavil inbham as oposed to aLavillaa

Inbham of Moksham ). Kaivalyam in the final analysis is inferior to Bhagavath anubhavam

and is not nithyam . Sri BhAshyam instructs us that those who perfrom aathmOpAsanam

for Kaivalya siddhi do not travel by ArchirAdhi Maargam to Join the Nithya Sooris in

SrI Vaikuntam . Kaivalyam is nither nithyam nor Moksham and hence is not desirable

as an ultimate goal .

 

(1003) (PraNavam) MaasuchassaBdha nirNunna sOkaanEka vidhathva vidhE nama:

 

(Meaning): Salutations to that SrEshta AchAryan , who was fully familar with

the many sorrows that would be banished by the Lord through His assuramce

"Maa Sucha: " (Grieve not).

 

(Commentary ) : Jeevan has many sorrows , doubts and fears . Lord instructs it

about the UpAyam of Prapatthi in the first half of His Charama slOkam and

the Phalan of Prapatthi in the second half .Finally , the Lord consoles the Jeevan

and asks it not to grieve after performing Prapatthi . Since all Sokams are removed

through the performance of Prapatthi , GithAchAryan assures the Jeevan that

there is no reason for Sokam anymore and therefore it should not grieve .

 

A partial list of these sorrows that the Lord assures freedom from for the jeevans are :

 

(1) We are unfit for practising Prapatthi ( anadhikAri) and developing sorrow over that .

BHagavAn assures the Jeevans that Prapatthi unlike Bhakthi yogam can be practised

by one and all .

 

(2) Bhakthi Yogam is hard to practise for gaining MOksham . It takes too long to yield

the MOksha Phalan . Such thoughts generate sorrow and despair. Bhagavaan says

to that jeevan: " Practise easy to perform Prapatthi yOgam ; it can be done in a trice

and will yield phalan in the time you desire .

 

(3) Sorow and fear over the though that arises from doubts about the Lord (SiddhOpAyan)

accepting the Prapatthi and granting the Moksha Phalan : Lord assures the Prapanna Jevan

that He never lets anyone who performed Prapatthi down based on His Achyutha Tatthvam .

He is aasritha sulabhan .He considers that he gains the Phalan from His act of protection

that the jeevan sought . He has untrammeled independence and can not be stopped once

He has promised to protect the Jeevan .

 

(4) Sorrows and fear that there might be blemishes in anushtAnams after Prapatthi

that may interfere with the Phalan . Lord assures the Jevan not to sorrow over that

because the nithya karmAnushtAnams done after Prapatthi are not angams of Prapatthi

unlike BHakthi Yogam .

 

(5) Paapams arising after Prapatthi from wilfully accumulated sins: Lord assures

the Jeevan not to grieve over this .Proper Praayascchitthams including PrAyascchittha

Prapatthi will eliminate those kinds of paapAms . He never abandons the Prapannan .

He gives occasionally light punishments during the post-Prapatthi period and cleanses

them of these Paapams .

 

(6) Aartha Prapannan , who wishes to have Moksham without delay and sorrows over

continued existence on this earth instead of enjoying ParipoorNa BrahmAnandham

and nithya Kaimkaryam in Srivaikuntam : Lord assures that sorrowing Jeevan not to

grieve and grants that Jeevan immediate Moksham .

 

(7) The Jeevan may worry over rebirths due to lapses in Prapatthi . Lord assures this Jeevan

that Dhruptha Prapatthi made with the specific request for MOksham ( freedom from cycles of

births and deaths ) at the end of this life is firm and PrArabdha Karma VisEshams will not

interfere with that goal of non return to this universe ever .

 

(8) Some Jeevan may sorrow over ending up with Kaivalyam and other lower levels

of Moksham .BhagavAn assures this jeevan that Prapatthi done without seeking any other

Phalan will result only in ParipoorNa BrahmAnandha , Nithya Kaimkarya PrApthi

Moksham alone .

 

BhagavAn assures the Prapanna Jeevan : "Na thyajEyam Kadhanjana " ( I will never

abandon You ) . Only Bhaagavatha apachAram and anya dEvathA worship will interfere

with Prapatthi phalan . Thus Bhagavaan assures the Jeevan through every manner that

He will remove all sorrows of the Prapanna Jeevan and for it not to grieve (Maa Sucha: ).

 

Here ends the NaamAs relating to Charama SlOkAdhikAram .

 

Next , adiyEn will summarize the highlights of Charama SlOkAdhikAram

and then cover the remaining 5 NaamAs related to the remaining three

chapters of SrImath Rahasya Thraya Saaram ( AchArya KruthyAdhikAram ,

Sishya KruthyAdhuikAram and NigamanAdhikAram ) .

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan Oppiliappan Koil VaradAchAri Sadagopan

 

SrI MalOla PaadhukA Sevaka Sri NaarAyaNa Yatheendhra MahA DesikAya Nama: