Swamy Desika Sahasra Naamams : 742-747 ( Thiruvaheendhrapuram MahA MaNtapa Kaimkaryam in fornt of Lord HayagrIvan's sannidhi)

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SrI:

 

Dear Swamy Desika BhakthAs :

 

Let us study 6 more Sahasra NaamAs of Swamy Desikan today :

 

742) Saara Sangraha kruthE nama:

 

Salutations to the AchAryan , who blessed us with

the chillaRai rahasyam of Saara Sangraham .

 

The essence of vishayams that the Mumukshus

should know are covered in this chillaRai rahasyam.

 

743) nyAsigrAhyaagrAhya vibhAga vidhE nama:

 

Salutations to the AchAryan , who knew the things to be

practised and the things to be rejected by a Prapannan

and recorded it in Saara Sangraham for our benefit .

 

These "dos and don'ts" relate to the topics covered in Saara Sangraham

under the chapter of ThyAjya upAdhEya vibhAgam . For instance ,

Some of the Bhagavath-BhakthAs will not abandon dEvathAnthara-

sambhandhams because of their desire for insignificant Phalans .

Swamy Desikan instructed ParamaikAnthis to stay away from

such people with dEvathAnthara Sambhandhams .There are others ,

who might wait to be blessed with kshudhra phalans but will

approach BhagavAn only for the same . One such person is

King Ambhareeshan . Such bhakthAs will reject dEvathAntharams .

Even BhagavAn celebrates such bhakthAs. One thing is clear.

There will be no harm to Moksham by seeking alpa phalans from

the Lord . Such effort only blocks Bhagavath anubhava rasam .

 

Further , Prapannan's code of conduct for pravrutthi (engagement)

and nivrutthi ( abandonment ) acts by Manas , Vaak and Sareeram

should have the following features :

 

1. The svaroopam of Manas , Vaak and Sareeram(Three KaraNams)

are unconditional servants (sEsham) to the Lord (Sarva Seshi).

 

2.They are under the total control of the Lord.

 

3. Any fruits arising from their activities belong only to the Lord.

 

744) prapanna sveekruthi krutha poorthyapoorthy vichArakAya nama:

 

Salutations to the AchAryan , who assessed the plus and minuses

that Bhagavan experiences , when He accepts the Prapatthi of a jeevan.

 

These are covered in the ChillaRai rahasyam of Saara Sangraham .

For the Jeevan , who has performed Bhara SamarpaNam , there are no more

activities to initiate for his own protection . It is all the Lord's responsibilities .

Jeevan has no want or worry in this matter. The Jeevan has only one factor

that is missing . As long it stays in the embodied state in this world before

arrival at Sri Vaikuntam, it can not experience ParipoorNa BrahmAnandham .

Hence for the jeevan , there is a dimunition in BhOgam , while here .

 

For Iswaran , there is no dimuniiton on BhOgam. His anubhavam based

on the ownership of Ubhaya VibhUthi is full and perfect . Iswaran however

has a dimunition in the act that He has to perform . He has the duty to grant

Moksham to Prapannan .Until that duty is fulfilled , He is deficient in His act.

 

The Prapanna Jeevan should show both happiness and sorrow over

his blessings and deficencies . When will the Jeevan's want be

addressed by the Lord ? When the Lord grants the Jeevan Moksham

and brings the Jeevan to His Supreme Abode , then only this deficency

will be removed . At that time , the Jeevan will experience ParipoorNa

BrahmAnubhavam and wipe out this deficiency of not having the full

bhOgam . After that Jeevan will possess eternal bliss . There will be

no leftover blemish whatsoever .

 

745) mAnAdhidasakAlamBi vivEka phala BhOdhakAya nama:

 

Salutations to the AchAryan , who instructed us about the Phalans

arising from the vivEkam ( clear knowledge) about the ten vishayams

(subjects) like PramANam .

 

In Saara Sangraham , Swamy Desikan elaborates on these ten kinds of

VivEkams associated with the ascendance of Satthva guNam due to

Bhagavath KatAksham . These ten vivEkams are :

 

1) The PramANa vivEkam: It makes the chEtanan reject Naasthikaas and

Kudhrushti mathams . The one with this vivEkam develops fitness for

UpAya anushtAnam and gains AchArya Sambhandham .

 

2) Rahasya Thraya VivEkam : This chEtanan understands that his

aathma svaroopam is sEsham for the Lord alone. The chEtanan now

recognizes that the key thing is the Lord's acceptance of his rakshaNam;

he comes to know that the Lord's acceptance is pradhAnam and

his upAya anushtAnam is only a vyAjam (excuse).

 

3) Tatthva Thraya vivEkam : This chEtanan banishes SareerAthma Brahmam .

The ChEtanan gets rid of the thought that he is an independent entity

(AathmA Svatantran) . He understands that aathmA is the body for

ParamAthmaa.

 

4)ThriguNa (Satthva, Raajasa , TamO ) VivEkam : The chEtanan banishes

misra (mixed) satthvam and the phalan arising from it (viz)., alpa (nonlasting and

insignificant ) sukhams . The gaining of the ThriguNa vivEkam produces

unalloyed satthvam and as a result , he enjoys paripoorNa bhagavath anubhavam .

 

5) Aathma GuNa VivEkam : Until this vivEkam was gained , the chEtanan

did not engage in Bhagavath kaimkaryam . After gaining this vivEkam ,

the ChEtanan gets fully engaged ( Pravrutthi) in Bhagavath kaimkaryam.

 

6) VivEkam arising from the full awareness of Bhagavath GuNams: The chEtanan

develops the knowledge : (a) When we surrender our self through Prapatthi ,

the Lord gives Himself and the Kaimkarya selvam ( the wealth of Kaimkaryam

to Him and His BhaagavathAs and AchAryAs) in return. (2) Our Lord considers

the laabham that we gain from Prapatthi as His own gain (laabham). (3) The chEtanan

gains the comprehension that the Lord will fulfill all of our desires , if we follow

the Lord's commands .

 

7) VivEkam arising from the knowledge of the Sambhandham between the Lord

and the chEtanan : The chEtanan bcomes aware that as the unconditional

servant of the Lord , he can not act against the Lord's wishes . He will give up

the attachment to other karma-vasya jeevans including the dEvatAntarams

and will become attached only to the Lord , who has sarva-vidha sambhandham

with him .

 

 

8) VivEkam from knowledge of VirOdhis for successful Prapatthi:The fruits of such a vivEkam is that the chEtanan is convinced

that he should not go against the wishes of his Master ( PrAthikoolya varjanam) .

The chEtanan will not initiate activities that will please Him on his own without

the Lord's command . When the ChEtanan gives up samsAram , this vivEkam will

make him realize that it is the Lord and not him , who is behind his abandonment of

the SamsAram . Svatantra Brahmam will be gone .

 

9) VivEkam from the clear knowledge about the two UpAyams: The chEtanan

will choose Prapatthi over Bhakthi yOgam since latter is ardous and long to

yield fruit.

 

10) PurushArTa VivEkam : The chEtanan gaining this vivEkam will abandon

desire for alpa phalans and develop the ruchi and long for the limitless and

lasting Phalan/PurushArTam of Moksham and Bhagavath anubhavam .

 

The gaining of the above ten kinds of vivEkam leads to Moksha Phalan.

While the chEtanan is in this world , he will do karmAs for pleasing

the Lord (For Bhagavath preethi) and wait for the dropping of the physical

body to commence his journey to Sri Vaikuntam via archirAdhi Maargam

to enjoy ParipoorNa BrahmAnandham there .

 

746) Maana pramEya vidhE nama:

 

Salutations to the AchAryan (Swamy Desikan) who instructed us about

the PramANams ( means of Valid knowledge ) and the things to be learned

through the PramANams .

 

This item ( PramANa PramEya sangraham) is also covered by Saara Sangraham .

The ChEtanan who gains a clear knowledge about PramANa-PramEyam is

blessed with :

 

(a) From Moola Manthram , he becomes aware that he is

the unconditional servant of the Lord .

 

(b) the chEtanan rejects the idea that he has svAtantryam over his acts .

 

© the chEtanan understands fully Parama PurushArTa and UpAya Sambhandhams .

 

(d) He abandons the VirOdhi sambhnadham through arTa panchaka Jn~Anam .

 

(e) The chEtanan overcomes his sorrows and engages in sEsha vrutthi

( the ocupation of being the servant of the Lord and His BhAgavathAs ).

 

(f) The chEtanan loses interest in insignificant Phalans (alpa phalans).

 

(g) The chEtanan pushes away aathmAnubhavam (Kaivalyam ) and

chooses Saayujya Moksham instead . He recognizes that Kaivalyam

will never ever come anywhere near ParipoorNa BrahmAnubhavam

and will therefore reject Kaivalyam without a second thought .

 

h) Even if the ChEtanan enjoys only a small portion of Bhagavadhanubhavam

during the UpAya anushtAnam occasion ( UpAya dasai) , he spends his

assigned time in leelA vibhUthi occupied with Bhagavath-BhAgavatha

Kaimkaryam and gains moksham thereafter .

 

i) ParamAthmA enjoys the Muktha jeevan in Nithya vibhUthi( SrIvaikuntam).

The mukta Jeevan is overjoyed about this and engages in Bhagavath

Kaimkaryam with delight .

 

747) Sishya AchArya kruthyAdhi saaravidhE nama:

 

Salutations to that AchAryan , who was fully aware of the essence of

the duties of Iswaran , AchAryan and his sishyan.

 

This is also a topic covered in Saara Sangraham .

 

The AchAryan's duties: To provide upadEsams for a good sishyan

on subjects that are pertinent to gaining Moksham .

 

Iswaran's Duties : Granting Moksham to such a good sishyan by

directing him away from the path that are against His saasthrams

and turning him to travel on the auspicious paths consistent with

His Saasthrams.

 

Sishyan's duties : Comprehending the AchArya UpadEsams and

following the auspicious path laid out for him by Iswaran.

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

( PS) : Please do not forget the support for ongoing Kaimkaryam

to complete the construction of the MahA Mantapam on Oushadha

Giri for the SeVArthees of Lord HayagrIvan . A samarpaNam of $75

would permit coverage of 10 Square feet of the Mantapam and

the Pathway around the Mantapam . Please refer to the following

web site for details :

 

http://www.srikainkarya.org

 

Sriman Soundararajan Desikan Swami is doing yeoman kaimkaryam

to construct this MahA Mantapam on behalf of all BhakthAs of

Sri HayagrIvan on OushadhAdhri of Thriuvaheendhrapuram , where

Swamy Desikan had Garuda and HayagrIva SaakshAthkArams .

 

While browsing the Srikainkarya.org , Please do not fail to have

the darsana soubhAgyam of Sri Lakshmi HayagrIvar ( Moolavar)

at His OushadhAdhri Sannidhi , Lord DevanAthan adorning RathnAngi

and the Lakshmi Hayagrivar worshipped at ParakAla Matam . This Moorthy

was presented to to AchArya RaamAnuja by Saraswathy Devi .

That URL is :

 

http://www.srikainkarya.org/html/photogallery.html

 

NamO Sri Lakshmi HayagrIvAya !