Swamy Desika SahasranAmams : ( Thiruvaheendhrapuram MahA MaNtapa Kaimkaryam in fornt of Lord HayagrIvan's sannidhi): 555-565 / Part VIII

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SrI:

 

Dear Swamy Desika BhakthAs :

 

We will study ELEVEN more of Swamy Desika Sahasra Naamams( 555- 575 ) today :

 

555. Bhagavath dhyAna rahitha-kaala vaiyarTya sAdhakAya nama:

 

(Meaning) : Salutations to the AchAryan , who reiterated that the time spent

without meditation on the Lord is wasted time .

 

Smruthi says authoritatively that even a second spent without thinking about

the Lord is harmful for PurushArTa siddhi (haani) .

 

Those times spent without meditation on the Lord is a defect /dhOsham

( mahacchithram) since at those times when we do not think of the Lord ,

dhOshams like desire and anger creep in .

 

Such lost times ( without Bhagavath chinthai) cause dEhAthma Bramam

( incorrect conclusion that the perishable dEham is the same as the eternal

aathmA and consequent adverse effects/disillusionment ) .

 

Those times spent without Bhagavath dhyAnam would cause vikriyAs

( cause uncontemplated sukha Dukkhams ).

 

Those are not only wasted times but also can cause different kinds of harm .

 

556. PrAptha kAmArTalipsA PaaramaikAnthyAnukoolya dhrusE nama:

 

(Meaning): If desired objects come one's way by themselves without seeking

them , acceptance of them will not harm ParamaikAnthyam . Salutations to

the AchAryan , who made this distinction .

 

Swamy Desikan states that many things have to be assembled for

protection of the Family ( Kudumbha rakshaNam) by a Gruhasthan .

He should not reject the needed objects , which arrive on their own

without excessive effort . Accumulation of modest wealth for maintenance of

the family (dhravya SampAdhanam) should be done during UpAdhAna

Kaalam ( 2nd time element of Pancha Kaala PrakriyA). One should consider them

as gifts from the Lord for His AarAdhanam and for the protection of one's family .

 

557. Kaimkarya kaala avsya-anusandhEyArTa-visEsha vidhE nama:

 

(Meaning): Salutations to the AchAryan , who knew about the importance of

things to be remembered during the times of Bhagavath Kaimkaryams.

 

NithyAnushtAna Kaalam is equated to Kaimkarya Kaalam here . The avasyam

(importance ) of remembering some thing without fail is called " anusandhEyam"

in this NaamA . Those important things to be remembered are :

(1) Nithya KarmAnushTAnams should be done with preethi ( affection )

and not as some thing that has to be done (2) What is being done should

not be considered as a means (upAyam) to get some thing (Phalan ) ;

The performance of nithyAnshtAnam should be recognized as being done for

the pleasure of the Lord ( Bhagavath Preethi) and should b eplaced at

the sacred feet of the Lord (Saathvika ThyAgam) . The entire Pancha Kaala

Prakriyai has to be understood as Kaimkarya roopam .

 

558. samayAchAra niyamAdhyAyOktha avasya kathva vidhE nama:

 

(Meaning): Salutations to the AchAryan , who emphasized that the topics

described in the chapter of Sri Saathvatha Samhithai of PaancharAthram

( SamayAchAra niyama adhyAyam) are essential items to follow by

the Sri VaishNavAs . These are visEsha dharmAs over and above the SaamAnya

DharmAs and both are to be observe4d by Sri VaishNavAs . The SaamAnya

dharmams are VarNAsrama dharmams . SamayAchAra Niyama dharmams

are VisEsha Dharmams .

 

559. VaishNava SrIdharma sAsthrOdheeritha avasyakathva vidhE nama:

 

(Meaning): Salutations to the AchAryan , who insisted that the items mentioned

in Sri VaishNava dharma sAsthrams ( the upadEsam of BhagavAn Krishna in

the AasvamEdhika parva of MahA BhAratham) should be observed without fail .

 

Saandilya and Haareetha smruthis have additional sishtAchArams ( AchArams/

code of conducts ) for ParamaikAnthis . Those should also be observed by

ParamaikAnthi Sri VaishNavAs .

 

560. AarambhamanthranirNEthrE nama:

 

(meaning): Salutations to the AchAryan , who reminded us that the Aarambha

manthram must be recited at the beginning of every Vaidhika KarmA .

 

Samhithais state that at the beginning of every karmA , the aarambha

manthram appropriate to that karmA should be recited .SamhithAs

point these out as those , which start with " Kruthanccha karishyAmi "and adds the appropriate manthram related to the specific karmA .

 

561. sAthveeka thyAga sAdhakAya nama:

 

(Meaning): Salutations to the AchAryan , who insisted that saathvika

thyAgam should be performed at the end of every Vaidhika KarmA

by every one.

 

At the beginning , the sentence starting with " BhagavAnEva " should be used.

At the end , samarpaNam should be made with the sentence beginning ,

" Sarvam BhagavAnEva svaniyAmya- - -" . The implication of this Saathvika

thyAgam is that one did not perform the kaimkaryam independently . The karthA

concedes that BhagavAn commanded the performance and did it by Himself.

The fruits from the performance of the karma is recognized as not belonging

to the KarthA (performer). The fruits are for Bhagavath preethi . Utter renunciation

of the sambhandham to the KarmA by the KarthA is Saathvika thyAgam .

Therefore Aarambha Manthram and Saathvika ThyAgam are musts for

all adhikAris including Sri VaishNavAs .

 

562. rAthryantha utTAna samaya Hari keerthana sAdhakAya nama:

 

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

Keerthanam must be done as soon as one gets up at Brahma muhUrtham .

 

One should recite the name of Hari seven times on getting up according to

nithya karma sangraham. Hari is the One who destroys the sins and

the anishtams ( harmful things) .

 

563. nidhrAnimittha AachamanAnukalpa Aavaskayathva vidhE nama:

 

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

should perform aachamaneeyam after waking up at the end of sleep

during BrAhma muhUrtham ( dawn).

 

Yogis will have kamandalus ( vessel filled with water ) and can do

the mukhya Aachamaneeyam with that source . Others with no immediate

access to water should do the anukalpa aachamanam . In the latter kind of

aachamanam , one touches one's nose with the fingers and place those

fingers on the right ear , which is considered as the source for

purificatory GangA pravAham .

 

564. PoorvakshapAviramitha yOgakAryathva vEdhithrE nama:

 

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

interrupted the night before will continue the next day .

 

Yogam means etching the Lord's dhivya mangaLa vigraham on

the wall of our minds . When we are reflecting on that dhivya mangaLa

vigraham , tamO guNam overtakes and lulls us into sleep .Yogam ends then .

During the Brahma muhUtrtham , Satthva guNam blossoms and grows .

The yogam of meditation on the Lord continues . This is called apara rAthra

yOgam ( pinn iravu yOgam: the last Yaamam of Raathri: after 3 PM ) . This yOgam

has to be ended with Saathvika ThyAgam to start the day's Pancha kaala Prakriyaa.

 

565. abhiyAnArambhakAla vEthrE nama:

 

(Meaning): Salutations to the AchAryan , who knew about the time for

the beginning of abhigamanam , the first of the prescribed Pancha Kaala

PrakriyA .

 

After ending the sleep, Hari Naama sankeethanam is made followed by

nirvEdham ; achamanam follows next . nivEdham is the sorrowful

rememberance of time wasted until then without Bhagavath kaimkaryam

and Bhagavath dhyAnam . Next , the yogam of the previous night

is ended .SnAnam , sandhyA vandhanams are next done before

starting abhigamanam during Brahma MuhUrtham .

 

566. nirvEdha kaala vidhE nama:

 

(meaning): Salutations to the AchAryan , who knew the time for nirvEdham .

 

NirvEdham is performed after Hari SmaraNam and Hari Naama Sankeerthanam .

NirvEddham is sorrow over wasted time lost chasing after the worldly

bhOgams and missing Bhagavath anubhavam. Even Prapannan has

to perform nirvEdham as explained in the next nAmA .

 

567. nirviEdha phala vidhE nama:

 

(Meaning): Salutations to the AchAryan , who knew the phalan of nirvEdham .

 

One performs nirvEdham for ascertaining the days gone without the benefit of

Bhagavath anubhavam and for reflecting on what is to be done in the coming days

for our hitham . It is also for relection on which of the things prescribed has been done

and what has been left out . AzhwAr's nirvEdha anubhavam has to be recalled:

" pazhuthE pahalum pOyina yenRu anji azhuthEn " .

 

Even Prapanna , who has performed SaraNAgathy and is in a state of

freedom from want and fear still has to engage in nirvEdham . Even for

Prapanna , hindrances for bhagavath anubhavam happens as long as

the Prapannan is in this earth . Therefore , even Prapana has to engage in

nirvEdham as a part of the daily anushtAnam .

 

568. Kaaryakara sAthvika-dhairya vidhE nama:

 

(Meaning): Salutations to the AchAryan , who was knowledgable about

the sAthvika dhairyam (courage ) to complete the prescribed kaaryams .

 

If we are engaged in nirvEdham over past lapses , it would be difficult to

move on to the next set of activities . One can not engage then in Bhagavath

Kaimkaryams . We ourselves have to get over the nirvEdham to pursue

the prescribed kaimkaryams . One has to invoke the courage to overcome

the power of nirvEdham(avasAnam) that bogs us down and shake it off

( anavasAnam) to gain kaimkarya nishpatthi ( courage for performing

the Kaimkaryams).One should develop the firmness of mind (courage)

to continue with the kaimkaryams. This is Saathvika dhairyam . One

chases the nirvEdham and vows to do the kaimkaryams.

 

569. manthrAdhigama GurvanyOpAya dhUshaNavEdhithrE nama:

 

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

erroneous to get manthrOpadEsams from anyone except the AchAryan .

 

ManthrAs have to be acquired after prostrating before the AchAryan

and requesting him with affection to bless one with Manthra upadEsam .

Manthrams obtained without proper upadEsam from an AchAryan or

that which is obtained stealthily or under some excuse will never

yield phalan . It will only end up as Paapams.

 

570. Guru dhyAna anukarthavya HaridhyAna svaroopavidhE nama:

 

(meaning): Salutations to the AchAryan , who reminded us of the Vedic

instruction that Guru ParamparA dhyAnam should precede Hari dhyAnam .

That Guru ParamparA dhyAnam should conclude with Prapatthi for

Bhagavath Kaimkaryam and the HaridhyAnam follows next .

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

P.S: Please refer to the following web site for details on support to

the MahA Mantapa Kaimkaryam at Thiruvahindhrapuram :

 

http://www.srikainkarya.org

 

NamO Sri Lakshmi HayagrIvAya !