Fw: Swamy Desika Sahasra Naamams : 181 to 185 / Part II, Taathparya ChandrikA & Few PrakaraNa granthams

[Guest guest]

SrI:

 

From 181 to 196 , Thirukkudanthai Desikan devotes

the coverage to the content of Taathparya Chandrikai .

From 197 to 205 , Swamy refers to a few PrakaraNa granthams

(Tatthva Muktha KalApam , SarvArTa Siddhi , AdhikaraNa SaarAvaLi,

AdhikaraNa DarpaNam , NyAya parisuddhi , NyAya SiddhAnjanam

and VirOdha ParihAram created by him in defense of our Darsanam .

 

( 181) (PraNavam) PishtapasvAdhi gATOkthi vyavasthAkaraNa

kshamAya nama:

 

(meaning) : Salutations to that VedAnthAchAryan , who had the capabilities to

discern the meanings of the slOkams dealing with the use of "Pishta Pasu "

( animals made of flour or ghee) in Yaagams as sacrificial objects instead of

the real animals .

 

(Commentary ) : In Yaagams , Pasu himsai is involved ( prescribed by SaasthrAs) .

Manu Smruthi suggests that animal form made of flour or ghee ( Pishta or

Ghrutha Pasu) can be used in place of the real goat .There are specific conditions

under which such substitution should be made . Kruta yuga dharma nishtar alone

can make this substitution . There is thus Yuga dharmam . At other yugams , only

those Bhagavatha dharma nishtAs with a compassionate heart can use Pishta

or Grutha Pasu . In today's PaalakkAdu , NambhUdhri Brahmins routinely use

these Pishta Pasus in Soma Yaagams . Swamy Desikan had the clear knowledge

about these slOkAs defining adhikAram for use of Pishta or Ghrutha Pasus .

 

TherazhandhUr Sthala PurANam has reference to the correctness or otherwise of

using Pishta Pasu in Yaj~nams and what happened to a king , who did not rule right

on this matter , when DevAs and Rishis took opposite points of view . The king swerved

from his neutrality and was partial to the DevAs and lost his ability to travel in the skies

with his chariot . His Chariot descended from the skies and landed in TherazhundhUr .

He recieved the anugraham of the Lord of that Dhivya dEsam to resume his aereal

Journey .Swamy Desikan would have been a better moderator in deciding on

\Pishta Pasu adhikArithvam.

(182) (PraNavam ) Pradhvamsa prAgabhAvAdhi vyavasTAkaraNa

kashamAya nama:

 

( Meaning) : Salutations to the SrEshta AchAryan , who can intrepret the complexities

behind PrAga bhAvam and PradhvamsAbhAvam and define their differences .

 

(Commentary ) : AbhAvam is the term to denote "illamai " ( absence /nonexistence) .

abhAvams are of four kinds as per Saasthrams :(1) PrAgabhAvam (2) PradhvamsAbhAvam

(3) athyanthAbhAvam and (4) anyOnyAbhavam . These abhAvams & their limits are discussed in

Taathparya Chandrikai and their uniqueness are clearly outlined by Swamy Desikan

as elaborations of doctrines covered by AchArya RaamAnujA in his GeethA BhAshyam .

VisishtAdhavitham differs from other mathams in defining abhAvam and

classifies abhAvam in four states .

 

(183) (PraNavam) VaidhahimsA ahisathAsTApana neethi suneethikAya Nama:

 

(Meaning ): Salutations to that AchAryan , who followed as dharmam the anushtAanam

that considered " the himsai " in Yaagam as not being himsai at all from a SaasthrEic

point of view .

 

( Commentary ) : As per VedAs , Yaagams require use of consecrated animal sacrifice

as aahUthi. The same Vedam commands that no himsai should be invoked against

living entities .The doubt arises about reconciling these totally different points of

view . Swamy Desikan believed in the dictum that " the himsai " for the Pasu in

the Yaagam is not himsai at all for the Pasu since it reaches Svarga lOkam after

the sacrifice and enjoys BhOgams there . Tp attain that bhogam , it undergoes

"the himsai " just as one udergoes sugery to gain good health and long life .

Swamy Desikan cleared these doubts and established the basis for such "a himsai "

in Yaagams .

 

(184) (PraNavam) Mumukshusooktha vaadhAdhi phalOkthitathi

neethividhE Nama:

 

(Meaning) : Salutations to the AchAryan , who understood the subtle points about

the meanings of Vedic SookthavAkams , when they are applied to one who desires

Moksham ( Mumukshu) .

 

(Commentary ) : For a Mumukshu , Moksham is the PradhAna ( Primary ) Phalan .

There are SookthavAkams in Vedams and Upanishadic Vaakyams that bless

the Mumukshu with long life (aayurAsasthE ) , auspicious progeny etc . One may

wonder , why the Sruthi bothers to bless these Ihika ( worldly) Phalans ) to a Mumukshu ,

whos Pradhana goal is Moksham . Swamy Desikan points out that MOksham is still

the Primary phalan for a Mumukshu and the rest are those granted by BhagavAn

without the Mumukshu asking for them (avAnthara Phalans ) . They help to gain

the Moksha Phalan . For instance , long life provides the time span needed to

practise succssefully Bhakthi yOgam to gain Moksham at the end .

 

(185) (PraNavam) avAptha-sarvakAmathva guNa-nirNaya gOvidhAya nama:

 

(Meaning) : Salutations to that AchAryan , who could provide a befitting description

of the Lord's guNam of avAptha Samastha Kaamathvam .

 

(Commentary ) : The superficial meaning for this guNam is that our Lord has fulfilled

every one of His desires and therefore He has no want.He does not need to gain or

acquire anything . He has got every thing in His possession .In this context , question may

arise about His enjoying the fruits ( LeelA rasam) of His vyApAram of Srushti et al .

If He already has every thing and has enjoyed every thing , where is the need for

Him to enjoy leelaa rasam afresh ? We can not then say that the fruits of His Srushti

is new leelA rasam . Hence the name of "AvAptha Samastha Kaaman " or one who

has every thing and enjoyed every thing does not fit . Another question on the appropriateness

of this title relates to His many avathArams . He takes these avathArams to fulfill a purpose

or other ( prayOjanams) . If he has alrady all these prayOjanams , there is no reason

to take these avathArams . Otherwise , one has to assume that He did not acquire

all these prayOjanams before . In that case , How can one call Him as

"AvAptha Samastha Kaaman " ?

 

SamaadhAnam : The name AvAptha Samastha Kaaman does not mean that

He has attained all He desired or fulfilled all His wishes . On the contrary , it means

that He is the One , who can attain any wish of His at the time He thinks about them .

Through the power of His sankalpam alone , He can attain them . He is not like us ,

who suffer from our inability to attain what we wish for. He takes on activities like

Srushti and avathArams to execute what He has already willed ( IcchA mAthrENa

sarvam PrApnOthi ) .

 

Swamy Desikan ThiruvadigaLE SaraNam ,

SrIMath Azhagiya Singar Thiruvadi, Oppiliappan KOil V.Sadagopan