Guest guest Posted October 3, 2005 Report Share Posted October 3, 2005 SrI: Dear Sriman Srinivasan : You had asked for specific Desika Sahasra Naamam write ups . Here is the section on Srimath Rahsya Thraya Saaram (214 NaamAs) . All but the NaamAs relating to Satha DhUshaNi (NaamAs 102-168) and Tatthva Muktha KalApam ( NaamAs 206-399 )have been covered sofar through these postings . 261 additional Desika Sahasra NaamAs relating to the above Sri Sookthis need to be completed . Thirukkudanthai Desikan's extraordinary genius in capturing the essence of Swamy Desikan's Rahasya Thraya Saaram is a marvel . Sriman NavalpAkkam VasudEvan Swamy's Tamil treatise is such an invaluable help to access Thirukkudanthai Desikan's magnum opus of Swamy Desika Sahasra Naamams is a blessing facilitated by HH Srimath PoundarIkapuram Andavan . As Swamy Desikan's 738th Thirunakshathram approaches on October 12 , let us study the many Sri Sookthis of Swamy Desikan and be enlightened to pass our time here serving AchAryans and the dhivya dampathis during the Post-Prapathti period . Swamy Desikan ThiruvadigaLE SaraNam , Oppiliappan KOil V.Sadagopan Desika SahasranamaIndex SrImath Rahasya Thraya Saaram(SRTS) Slokas 793-1006 SRTS Chapter 1 : NaamAs 793 794 795 796 797 798 799 800 801 Chapter 2 802 803 Summary of Chapters 1 & 2 Chapter 3 804 805 806 807 808 809Chapter 4 810Chapter 5 811 812 813 814 815 816 817 818 819 820 821 822 823 824 825 826 827Chapter 6 828 829 830 831 832 833 834 835 836 837 838 839 840 841 842 843 844 845 846847 848 849 850 851 852 853 854 855 856 857 858Chapter 7 859Chapter 8 860 861 Chapter 9 862 Chapter 10 863 Chapter 11 864 865 866Chapter 12 867 868 869 870 871Chapter 13 872Chapter 14 873Chapter 15 874Chapter 16 875 876 877Chapter 17 878 879 880Chapter 18 881 882 883 884 885 886 887 888Chapters 19, 20 & 21 889 890 891 892 893 894 895 896 897 898 899 900Chapters 22 & 23 901 902 903 904 905 906 907 908Summary Chapter 18-22 Summary Chapter 23909 910 911 912 913 914 915 916 917 918 919 920 921 922 923 924 925SaadhyOpAya sOdhanAdhikAram 926 927 928 929 930 931 932 933 934 935 936 937 938 939 940941 942 943 944 945 946 947 948 949 950 951 952 953 954 955 956 957 958 959960 961 962 963 964 965 966 967 968 969 970 971 972 973 974 975 976 977 978 979980 981 982 983 984 985 986 987 988 989 990 991 992 993 994 995 996 997 998 9991000 1001 1002 1003 1004 1005 1006 1007 1008 Desika Sahasra Naamams relating to Srimath Rahasya Thraya Saaram (SRTS) *************************************************************************************** The 214 Sahasra Naamams (793 to 1,006) cover the content of the 32 Chapters of SriMath Rahsya Thraya Saaram , the Magnum Opus of Swamy Desikan . There are four parts to SRTS . These four parts are covered by the following ThirunAmams spanning from 794 to 1006 . The 793th name is a general tribute to Swamy Desikan for His anugraham in blessing the chEthana GhOshti . The remaining 213 NaamAs fall in to the following four categories: 1. ArTAnusAsana BhAgam : This First divison covers the doctrines that we should know. 115 Sahasra NaamAs from 794 to 908 cover this aspect of content . 2. SthreekaraNa BhAgam ( 909-955 Sahasra Naamams ) : These 47 Sahasra Naamams clarify any doubts relating to the essential doctrines covered in the first division . 3. Padha Vaakya yOjanA Bhaagam ( 956-1003 Sahasra Naamams ) : These 48 Naamams cover the esoteric meanings of the three rahasya manthrams revered by Sri VaishNavAs. 4. SampradhAya PrakriyA BhAgam ( 1004 to 1006 Sahasra Naamams ): These three Desika Sahasra Naamams cover the way in which our sampradhAyam is followed . adiyEn will provide explanatory notes for these traditional names as we go along . Let us start today with the first of the Desika Sahasra Naamam (793th) dealing with SRTS. (793) Rahasya Thraya sArOjjeevitha chEtana sanjaya: (Meaning ) : Salutations to the great AchArya , who provided salvation to the assembly of ChEtanams through His Sri Sookthi of SrImath Rahasya Thraya Saaram (SRTS) . (Comments) : In the last few years of His life on this earth at Srirangam , Swamy Desikan created SRTS for the upliftment and salvation of the entire assembly of the sentients ( chEtana Samooham) The two goals of this Sri Sookthi of Swamy Desikan are : (1) Estblishment of the SaraNAgathy Saasthram of AchArya RaamAnujA on the soundest of footing (2) Elaboration of the inner meanings of the three rahasyams ( AshtAkshari , Dhvayam and Charama SlOkam ).Had Swamy Desikan not blessed us with SRTS out of His infinite compassion for us , the SamsAris , the path of Moksham would be very much outside our reach.There will be persisting doubts about the samsAris (Bound Jeevans /Bhaddha Jeevans) following this UpAyam with conviction to gain Moksham . In view of Swamy Desikan's matchless anugraham through SRTS , He is saluted with the unique Vaazhi ThirunAmam of " Tanja Paragathyai tantharuLvOn VaazhiyE ". SRTS explains clearly the three essential doctrines of Tatthvam , Hitham and PurushArTam . It is written in the MaNipravALam mode ( Mixture of Sanskrit and Tamil ) for the benefit of all to read and benefit . SRTS houses all matters that any one seeking Moksham ( MUmukshu) should be conversant with and as a result it uplifts the suffering chEthana samooham and shows the unfailing way to liberation from the endless cycles of births and deaths and to reach the Supreme Abode of Sriman NaarAyaNan to perform eternal kaimkaryam and enjoy the incomparable bliss associated with that kaimkaryam to the Divine Couple . The next 8 Sahasra Naamams deal with Swamy Desikan's UpadEsam on the Importance of one's AchAryan housed in the Chapter with the title of Guru Paramparaa Saaram . (794) DhramidOpanishath dhrashtru SooribrundhOpakAra vith (Meaning): Salutations to Swamy Desikan, who was fully familiar with the assistances (upakArams) given by the AzhwArs to us through their creation of the Tamil Vedams . DhramidOpanishad refers to Tamizh MaRai (Vedams ). The authors of these Tamizh MaRais are the assembly of twelve AzhwArs (Soori Brundha:). Their upakAram in their role as our AchAryAs is matchless .They are Veda Manthra dhrushtAs in their own right . They were fully familiar with the ancient Sanskrit VedAs . Rishis were the ones , who saw first these Veda Manthrams in their mind and became manthra dhrashtAs. Tamizh Vedam is also eternal like the Sanskrit Vedams . AzhwArs " found " these Veda Manthrams that existed before , assembled their messages in Tamizh for the benfit of those , who could not access the Sanskrit Vedams for our benefit .That is why AzhwArs are saluted as "SamhithAm Dhrushtavantham " ( One who saw the Sanskrit Veda Manthrams). The meanings of the Sanskrit Veda Manthrams are difficult to understand. AzhwArs performed a great help in making the meanings of these Sanskrit Vedams available to us in clear terms through their Tamizh Paasurams for our enjoyment and benefit . Sanskrit Vedams are like a vast ocean .They contain a mixture of things . AzhwArs are like the clouds that absorb the pure water from the salty ocean and nourish us with clear , potable water (dhivya Prabhandha Paasurams). AzhwAr's Paasurams are like that life--sustaining rain water . That is why the special efforts taken by them to help us is incomparable. The waters of the ocean are salty and can be useful only to Fish and the like. AzhwAr's paasurams arising from the ocean of Sanskrit Vedams are like rain water and is useful to every janthu . (795) Mokshaika--sAdhanAchAryavatthA saadhana tathpara: (Meaning): Salutations to Swamy Desikan , who established the doctrine that AchArya Sambhandham ( AchArya link) is the central factor for any one to gain Moksha Siddhi. (Comments): Whether one is a great sinner or PuNyasAli , Moksha siddhi can be realized by him only through the links to a SadAchAryan . AchArya Sambhandham is thus indispensable for every one to gain Moksham . The Greatest of sinners or the grandest among the PuNyasaalis can not gain moksham without that AchArya Sambhandham. (796) SvAchAryAdhi SaraNyAntha Bhakthi krama visEsha Vith (Meaning ) : Salutations to Swamy Desikan , who clearly understood the sequence of steps in Bhakthi yOgam starting from one's own AchAryan to BhagavAn (SaraNyan) . (Comments): It is not enough to have just AchArya Sambhandham . One has also to know the AchArya Paramparai starting from one's own AchArya to all the way up to BhagavAn , the PrathamAchAryan . That AchArya Vamsam has to be meditated upon every day . This anusandhAnam of AchArya Vamsam in the proper sequence (ascending order ) has to be infused with Bhakthi. That is the Bhakthi Krama VisEsham saluted in this Sahasra Naamam. (797) Srimath BhagavathAchArya Bhava BhAdhaka BhAdhaka: (Meaning): Salutations to the One (Swamy Desikan) who refuted those , who refuted Bhagavan becoming an AchAryan . Salutations to the One ( Swamy Desikan ) , who insisted on the meditation on AchArya Paramparai all the way up from one's AchAryan to BhagavAn , the ParamAchAryan . Comments: Some may question how we can view BhagavAn as AchAryan since Brhama dEvan, Naaradar are only those who have recieved direct upadEsam from the Lord . We are not linked to that Guru Paramparai of Brahma and Naaradhar . Therefore , it is not appropriate to call BhagavAn as our AchAryan .The answer to this concern is: (1) One who blesses us with Jn~Anam is an AchAryan . Bhagavan blesses us with Jn~Anam in so many ways. Hence He is in our AchArya paramparai . (2) Bhagavan helps us in so many ways: (a) Our Lord instructed Brahma on Vedams an their meanings . When the Madhu KaiDabhars stole the VedAs , our Lord retrieved them and assured Saasthra prachAram thru Brahma. He facilitated hithOPpadEsam thru sage Sanaka et al. Through Sage Naaradar , He made sure that the VedAntha SampradhAyam does not get mutilated.He entered into Sage VyAsa and originated many important Sri Sookthis .He took on the incarnations of Hamsam and HayagrIvan to instruct the world. He beacme AzhwArs to bless us with Paasurams .He gave us PaancharAthra Aagamam for His aarAdhanam.Therefore there is no basis to think that Bhagavaan is not in our AchArya Paramparai. He is our ParamAchAryan & PrathamAchAryan. He does not howeverhave any AchArya .He stands to prove that AchAryAs are BhagavAn's incarnations . 798) SaThAri NaaTayOgIndhra Gurusishyathva Saadhaka: (Meaning ): Salutations to Swamy Desikan , who explained the relationship of Swamy NaaTa Muni as a sishyar to Swamy NammAzhwAr although former was born five hundred plus years later . (Comments): Swamy NammAzhwAr is the achAryan for Swamy NaaTa Muni although they were seperated in time by few centuries . The explanation of this apparent paradox is explained in the 518th Sahasra Naamam for Swamy Desikan . Madhura Kavi AzhwAr was the direct sishyar of Swamy NammAzhwAr. ParAnkusa Daasar was a descendant of Madhura Kavi AzhwAr and performed upadEsam of "KaNNinuNN SiRutthAmpu" paasurams to Naatha Muni ; latter recited them , while engaged in Yogam and Swamy NammAzhwAr presented himself before Naatha Muni , served as his AchAryan at the command of the Lord and performed upadEsam on VedAnthaarTams.This was how Swamy NammAzhwAr crossed the time span to become Natha Muni's AchAryan. It is also said that in the matters of dEva rahasyams , it is futile to seek reasons .In such instances , one should behave like a deaf and blind one says MahA Bhaaratham. Swamy Desikan understod that message of MahA BhAratham . 799) apareekshya rahasyAdhi--pradhAna bahudhOsha vith (Meaning): Salutations to Swamy Desikan , who knew very well the dhOshams in performing upadEsam for unfit sishyans. (Comments): Saasthram says that Manthram has to be protected and must be kept away from all and sundry. It should be reserved only for the devout sishyan , who earns it through respectful service to one's AchAryan . SaaNDilya Smruthi states in this context that a sishyan's qualifications should be tested by the AchAryan for atleast three months before deciding on the sishyan's fitness to recieve ManthrOpadEsam. There are sins accrued by the AchAryan , if he performs UpadEsam to an ill-qualified sishyan . 800) Bhakthi prakAsitha Guru vamsa sishya niBhandhana: (Meaning): Salutations to Him (Swamy Desikan ) , who held the view that it is the sishyan's bhakthi that propells him to celebrate his AchArya vamsam . (Comment): few sishyAs glorify their AchArya vamsam. The reason for this is their Guru Bhakthi. The others fail to celebrate their AchArya vamsam due to their deficencies in Bhakthi for their AchAryAs. The disparities in the Jn~Anam among the sishyans is directly linkable to those disparities in AchArya Bhakthi. Thus it becomes the duty of a sishyan to celebrate his AchAryan with Bhakthi . 801) asambhAshyAdhi sambhaashaNa nishkruthi guru-smruthayE nama: (Meaning): Salutations to that AchAryan who was convinced that the atonement ( PrAyascchittham) for speaking to those who are not fit to be spoken to, is AchArya DhyAnam . (Comments) : A vaidhikA should not speak to adhaarmikAs. If that happens , Gouthama dharma Soothram says that the atonement for such a lapse is dhyAnam on PuNyasAlees (AchAryAs). Swamy Desikan believed in this ruling by the Dharma Saasthram . UpOthgAdhadhikAram (Naamams: 802 & 803) *********************************************** 802) MokshArTa SaastrAnArambha hEtu dhikkruthi dakshiNAya nama: (Meaning): Salutations to that AchArya (Swamy Desikan ) who spurned the reasons given to stay away from Saasthrams pointing the way to MOksham because of our own perceptions of our unfitness. (Comments): This adhikAram is a foreword for Swamy Desikan's upadEsam in the subsequent chapters of Srimath Rahasya Thraya Saaram expounding the esoteric meanings of the three rahasyams . In UpOthgAdhAdhikAram , Swamy Desikan answers number of the questions about our own qualifications to gain Saastra Jn~Anam to gain Moksham . These questions are: (1) Why Should we begin the study of Saasthrams dealing with Moksha Siddhi ? (2) Is it n't so that the eternally liberated souls alone are qualified to perform kaimkaryam for the Lord ? If we are qualified, how come we lost that opportunity until now ? Why should we who are unfit , commence the study of these SaasthrAs ? Swamy Desikan's answer to these questions are housed in the UpOdhgAdhAdhikAram . The highlights of his comments are: We are qualified to perform nithya kaimkaryam to the Lord just as the Nithya Sooris. Our Lord has the Kowsthubha rathnam on His chest and is very fond of it. We the JeevAs should be dear to Him like that gem. The Jeevans have special relationships to BhagavAn as His children , disciples and servants .Therefore , we have full rights to perform kaimkaryam to the Lord . Inspite of these reasons , we have not been performing kaimkaryam to the Lord from a very long time.The avidhyai named Maayai has been standing in the way and has thwarted our efforts. As a result , we are not even aware about our own bhAgyam that predisposes us to such a kaimkaryam. The fortunate jeevans get the benefit of counsel from mahAns about our status and our rights to gain moksham . After that , those jeevans understand their pitiable status , gain AchArya sambhandham to learn about our svaroopam and Tatthva Thrayam and realize mOksham to perfrom nithya kaimkaryam to our Lord at His Supreme Abode . Since Saasthrams instruct us on the knowledge about the understanding of our svaroopam , the efforts to start the studies of such SaasthrAs are very appropriate. 803) AchArya nikaDa prApthy hEthu shaDka niroopakAya Nama: (Meaning): Salutations to the AchAryan (Swamy Desikan ) , who identified precisely the six reasons through which a fortunate jeevan realizes AchArya Sambhandham . (Comments): The six reasons why AchArya Sambhandham happens are : (1) Iswaran's good will ( His preoccupation with the well being of the Jeevans. His svabhAvam is to consider even unintended good acts by the jeevans as vyAjam to mend their ways to reach out to Him ). (2) YadrucchA Sukrutham ( accidental happening of an auspicous act). (3) JaayamAna KadAksham ( Falling of the glance of the Lord even at the time of one's birth). (4) Capability of the Jeevan to be free of enimity and hatred towards the Lord . (5) Capacity of the Jeevan not to ignore the Lord and capacity to staying in a state of longing for Him . (6) The companionship of Saathvikaas through conversations & service . Jeevan gains AchArya Sambhandham through acquisition of the assembly of the above six guNams( hEthu shaDka samudhAyam) . So far adiyEn covered the first two chapters of Srimath Rahasya Thraya Saaram (SRTS): Sri Guru ParamparA Saaram and (2) UpOthgAdhAdhikAram .The Swamy Desika Sahasra Naamams linked to these two chapters are eleven in number (793- 803 ). Before moving on to the the 3rd Chapter (Saara NishkarshAdhikAram ) , adiyEn will summarize the content of the first two chapters a la Vaikunta Vaasi , Sri U.Ve. SrirAma DesikAchArya Swamy in his m0numental monograph on SRTS released by Poundarikapuram Aasramam . A . SrI Giru ParamparA Saaram ********************************** 1) All Mumukshus ( Those desiring Moksham) must have SadAchArya Sambhandham. 2) They must meditate upon our sacred AchArya Paramparai starting from our ParamAchAryan , Sriman NaarAyaNan and all the way down to one's current AchAryan for their MahOpakAram to they perform for us . 3) Our ParamAchAryan takes many initatives to help us directly and indirectly through His son ( Brahmaa) , grandsons ( NaarAdhar , Sanakar , Sanandhar , SanathkumArar SanathkumArar and SanAthanar et al ) , Sages VyAsar and avathArams as the AzhwArs in DakshiNa BhUmi. 4) Every ChEthanan should eulogize his/her AchAryan and protect the Manthrams and ManthrArthams that they have recieved from their AchAryAs . If they do not do so, they will lose this wealth and acquire on top sins . 5) Whenever one reflects on these rahsyArtams of these three manthrams , the ChEthanan should meditate on the AchArya Paramparai first. 6) AchArya Bhakthi is Nithyam , Naimithtikam and Kaamyam .Since abandoning that observance is the cause of sins , AchArya Bhakthi is classified as a nithya karma. It is also classed as Naimitthika Karma , since atonements are prescribed for nonobservance . Since one gains the Jn~Ana sampath from AchArya Bhakthi , such a practise is recognized among Kaamya karmaas. 2. Sri Guru ParamparA Saaram is considered as a seperate grantham by some . others consider it as integrally linked to SRTS. Whatever one's view may be , Sri Guru Paramparaa Saaram has to be studied first before one starts UpOdhgAthAdhikAram , the First Chapter of SRTS . I. UpOdhgAdhAdhikAram ***************************** 1. This chapter is an introduction for the content to be covered . It is therefore named as "UpOdhgAtham). 2. Every Jeevan has the indispensable rights to serve and enjoy Sriman NaarAyaNan in Sri Vaikuntam like the Nithya Sooris ( the eternally liberated Jeevans). 3. The samsAric Jeevan struggles in this world due to karma sambhandham and as a result does not understand the Tatthvaas and Hitham . Due to some good deeds done in previous janmam , that jeevan is blessed with Sath sangam of Mahaans( BhaagavathAs) . After that beneficial association , the Jeevan becomes blessed with the acquisition of a SadAchAryan . This jeevan gains Tatthva Jn~Anam through AchArya UpadEsam and performs SaraNAgathy for its ujjevanam . 4. There are six reasons (hEthu shaDkam) given for the soubhAgyam of being blessed with a SadAchAryan : (a) EmperumAn staying as the ananukoolan (b) Accidental sukrutham done © JaayamAna KaDAksham by EmperumAn at the time of birth (d) Staying away from enimity to the Lord (e) depending on His grace alone and , (f) association with His BhagavathAs . adiyEn will cover the second and the third chapters (Saara nishkarshAdhikAram and the PradhAna PrathitantrAdhikAram next. Today we will cover the Sahasra Naamam relating to Saaranishkarsha adhikAram and PradhAna Prathitantra adhikAram. Saara NishkarshAdhkAram ***************************** 804) Saaranishkarsha kusalAya Nama: (Meaning): Salutations to Swamy Desikan , who had the power to determine the most important among the philosophical doctrines and their meanings . Comments: This chapter is about the determination of the most important meaning of doctrines to be known by one , who desires Moksham (Mumukshu) . Moksham and the means for attaining it has to be known through SaasthrAs alone. SaasthrAs are like a vast ocean . One should churn out of this ocean , the most important subject and cast aside all the other inessentials. Swamy Desikan discusses in this chapter about the most important subjects to be known by us. The five categories to be evaluated to determine which is the most important are : 1. Those without any substance : Poisonous Saasthrams like Bhouddham and Jainism , which are against the VedAs (Veda Virudhdam ). They are called asArams. 2. Alpa Saaram : These are of low value . These are Veda BhAgams dealing with insignificant phalans like children , perishable worldly wealth . These transients can be discarded . 3. Saaram : Vedic karmAs instructing us to gain Svargam and the other worlds.These may be of substance to some . But they give dukkham ultimately since they are finite in the duration of the enjoyment and cause sorrow , when one uses these up ( KsheeNa PuNyam ) . 4. Saarataram : These are little more substantial . Veda BhAgams instructing one on gaining Kaivalyam or Aathma anubhavam .One has to cast them aside too based on the knowledge that there are more substantial gains to be sought after . 5. Saaratamam : The most important vishayam is the section of the VedAs dealing with the means to attain the ParamAthmA . Even here , the subsections covering Tatthvam , Hitham and PurushArTam through the Rahasya Thrayam are the most important subjects to know for a Mumukshu. Thus the three rahsyams and their meanings are the absolute essentials for one to know. Therefore , they are the Saaratamam. This determination is made in the second chapter of SRTS known as SaaranishkarsahAdhikAram .Swamy Desikan had the kusalam( capabilities ) to determine what is Saaratamam ( absolutely essential) . PradhAna Paritantra adhikAram *********************************** (805) PradhAna PrathitantravidhE Nama: (Meaning) : Salutations to Swamy Desikan , who was fully conversant with PradhAna Prathitantram. (Comments): Prathitantram is the name given to the doctrines that are unique to a siddhAntham . There are a number of tatthvams that are indeed unique to Bhagavath RaamAnuja siddhAntham .The most important ( PradhAnam ) among the prathitantrams is the one which establishes that the world and its entities are the body (SarIram ) to Sriman NaarAyaNan and that He is the indweller (antharyAmi) in them all . This relationship between the chethna- achethnams of the world and the Lord as their aathmA is the PradhAna Paritantram for VaishNavAs . 806) Isa-aadharakataa - sEshithva- niyantruthva- BhOdhakAya Nama: (meaning): Salutations to the great AchArya , who established the ParamAthmA's svaroopam as the Foundation , Master and Commander of all the Sentients and insentients of the world. Comments: As the indweller of the ChEtanAchEtanams , He has DhArakathvam ( Being the underlying base for them ) , Seshithvam ( Being their Supreme Master ) and Niyanthruthvam ( Being their commander/controller). Since all sentients and insentients have their svaroopam ( inherent nature ) and Sthithi ( existence ) through ParamAthmA's svaroopam , He is therefore known as the DhArakan. Similarly , all the entities are adheenam ( under the control of ) to ParamAthmA's sankalpam .The Svaroopam , Sthithi and Pravrutthi ( activities) of the ChEtanams and achEtanams are subject to the will (Sankalpam ) of the Lord . Therefore , He is therefore known as NiyanthA . Similarly , the world and its entities have been created by the Lord for delighting Him and function for that purpose . The One who derives prayOjanam (usefulness ) from them is the Lord , the Supreme Master (Seshi). That which are used for His pleasure and purpose are Seshans (ChEtanams and achEtanams ). ParamAthma is therefore known as Seshi . The Sareerithvam of the Lord ( Him being the aathma for the world of ChEtanams and achEtanams that serve as His body/Sareeram) arises from the three aspects of His svaroopam ( Adharathvam , Niyantruthvam and Seshithvam ). 807) Jeeva-aadhEyathva-sEshatva-niyAmyatva-niroopakAya Nama: (Meaning): Salutaions to the AchAryan , who proved that the Jeevans are supported , controlled and used by the Lord are the sareeram (body) of the Lord. This is defining marks of Sareeram ( Sareera lakshaNams). All siddhAnthams except ours do not accept that the jeevans are the body (Sareeram ) of the Lord. The eternal Jeevans , which are atomic in size is the sareeram for the Lord and that Jeevan has the perishable physical body as its Sareeram . Once the physical body made up of panchabhUtham falls down , then the jeevan moves on either to another body or starts its journey to the Supreme abode of its Lord . 808) SankalpAdheena- nithyAkhyavasthusthithi visEshavidhE nama: (Meaning): Salutations to that AchAryan , who knew that the special existence (sthithi visEsham ) of waht are known as eternal vasthus are also subject to the wish (Sankalpam ) of the Lord . The question may arise : why would the nithya vasthus that are always existent should depend on the Lord's wish and will to exist . The answer is that the Lord has two kinds of sankalpams. One is nithya sankalpam that permit the existence of the nithya vasthus. The other is anithya sankalpam , which create vasthus that do not stay forever. If Bhagavan has no nithya sankalpam , the nithya vasthus wont exist . Therefore , nithya vasthu is under the control of the Lord as well through His nithya sankalpam . 809) sEsha-sEshyAdhi sambhandha phalithArTa visEshavidhE nama: (Meaning): Salutaions to that great AchAryan , who understood clearly the meanings ( implications ) of the three PradhAna Paritantra relationships such as aadhAra-aadhEya , sEsha-sEshi and sEsha- sEshi bhaavams. Among these relationships , the sEsha-sEshi bhAvam is the most important (PradhAnam ). (Comments): The three bhAvams give us the knowledge that (1) we have no foundation except BhagavAn for our existence and are ananyAdhararhaL (2) We have no purpose of existence except to be of use to PerumAl and therefore are ananyaprayOjanarhaL and (3) We have no recourse except PerumAl for our rakshaNam (ananyasaraNarhal). Our true nature (Svaroopam ) is defined by these three dictums. Among the three amsams serving as lakshaNams for Sareeram , the Sesha-Seshi BhAvam is the most important paritantram (PradhAnam ) . adiyEn will cover today the one Desika Sahasra Naamam dealing with the fourth chapter of SRTS , ArTa Panchaka adhikAram . 810) arTapanchaka tatvaj~nyAya nama: (meaning ) : Salutations to Swamy Desikan , who understood clearly the meanings of the five tatthvams that are important for one seeking Moksham . (Comments) : This chapter of SRTS deals with the five important doctrines that one must understand . All the VedAs , IthihAsams and PurANams speak principally about these five items for the benefit of a Mumukshu .These are known as arTa Panchakam . ArTa panchakam covers the meanings of five topics that a Mumukshu has to know : 1) Praapyan : The ParamAthmaa , who is the object of attainment . 2) PrApthaa: JeevAthma , who seeks the ParamAthmaa , the PrApyan . 3) PrApthi UpAyam: The means for the Jeevan to gain ParamAthmaa. 4) Phalan: The fruit of attaining ParamAthmaa. 5) PrApthi VirOdhi: The obstacles for the Jeevan in attaining ParamAthmaa. One who seeks Moksham has to reflect on the five menings of the above five items housed in the three rahasyams : 1. Svaroopam of ParamAthmaa: He never is without His DEvi. He has immeasurable Jn~Anam and Aanandham. He is free of any defects. He has limitless auspicious attributes. He is the foundation (aadhAram) for all the world and its beings . He has a divine and auspicious form ( dhivya mangaLa vigraham) , which is not made up of panchabhUthams ( aprAkrutham). That body is made entirely of suddha satthvam. He has as His body both the LeelA VibhUthi and Nithya VibhUthi ( This earth and the other world).He has as His leelA , the acts of creation , protection and destruction of the worlds and their beings. This ParamAthmA is enjoyed by the Jeevans in the state of Moksham. 2. JeevAthmA : It is of atomic size. It is also of Jn~Ana-aanandha Svaroopam .It is an unconditional servant of the Lord. It is under the Lord's control. It is destined to attain ParamAthmaa. The Jevans are of three kinds : Bound ( Bhaddha) , liberated (Muktha) and eternally unbound ( Nithya) Jeevans . 3. Upaayam: There are two Upaayams for securing Moksham: Bhakthi yOgam and Prapatthi yOgam . For one , who does not have the power to practise Bhakthi yOgam , Prapatthi is the easy -to-practise upAyam . 4.Phalan: The fruit enjoyed in Moksham is to arrive at Sri Vaikuntam and enjoy ParamAthmA there blissfully through uninterrupted kaimkaryam to Him there . 5. Phala VirOdhi: avidhyai( false & vipareetha knowledge ) , poorva janma karmaas and their residual effects(vaasanais) are the three VirOdhis (enemies) for Moksham . Bhagavan gets angry over our many trespasses to His Saasthram and is ready to punish us in number of ways: (a) Creation of Prakruthi sambhandham and dulling our Jn~Anam (b) making one a slave of one's indhriyams © birth in the wombs of birds and animals , which are not bound by Bhagavath Saasthrams (d) GIve viparItha buddhi to join in naasthika mathams even while being born in human form (e) Tilting the mind of even aasthikAs towards immersion in worldly pleasures , which ultimately cause pain (f) goading one to accumulate sins by chasing after transient pleasures (g) making one go round and round in repeated cycles of births and deaths (h) goad one to perform worship for insignificant devathAs , who themselves are under the influence of their karmaas (i) make them deluded by the alpa phalans granted by these insignificant devathAs (j) interfere with the pursuit of yOgam that is not focused on BhagavAn (k) grant kaivalya sukham , which ultimately brings the jeevan back to the samsAric world . Thus BhagavAn's anger can cause many kinds of obstacles to Moksham (Phala virOdhi) . The only way to overcome His nigraham ( seeRRam) is to perform SaraNAgathy at His sacred feet . adiyEn will start the coverage today of the 17 Desika Sahasra Naamams dealing with the fifth chapter of SRTS , Tatthva Thraya chintanaa adhikAram . This Chapter is one of the toughest to understand and traditional KaalakshEpam under the sacred feet of one's AchAryan is absolutely essential to understand clearly the Tatthva Thrayam . For understanding our sampradhAyam , a clear knowledge about the content of this chapteralone is sufficent . One has to go over this chapter many times to understand and retain the Jn~Anam on the cardinal doctrines covered here . Srimath NaarAyaNa YathIndhra MahA Desikan's ( Prakrutham Srimath Azhagiya Singar's) coverage of this chapter in the many issues of Sri Nrusimha Priya ( later assembled in the form of a monograph on SRTS: Part I) is very comprehensive and vital for us to develop a clearer omprehension of these three Tatthvams . Why is this Chapter Named Tatthva Thraya Chintanaa adhikAram ? *********************************************************************** There are three distinctly different Tathtvams in our SiddhAntham : ChEtanam , achEtanam and Iswaran . They have unique svabhAvams and have unique attributes that differentiate them ( Paraspara vilakshaNam). It is very important to think deeply about them to understnad their true nature and VyApAram . To remind us about this aspect of deep reflection on them for our comprehension of their unique differences and relationships , Swamy Desikan deliberately named this chapter as " Tatthva Thraya ChinthanAdhikAram " instead of "Tatthva Thraya adhikAram ". These three tatthvams are already covered in the preceding ArTa Panchakam chapter : PrApyam is Iswaran ; PrApthA is the Jeevan/ChEtanam and PrApthi VirOdhi is the achEtanam like Sareeram . Even if we understand the references to these three tatthvams in ArTa Panchakam , we still have to know about the uniqueness of these three tatthvams and how they differ from one another . Otherwise , one will be totally misled and will be subject to one or more of the following dangers : 1. SareerAthma Brahmam: This is the conviction that this perishable body of ours (Sareeram) is the same as the eternal AathmA .This will lead to the thinking that Aathma persihes once the body falls down at death. There will be little respect for the teachings of the Bhagavath- saasthrams about the karmaas to be practised as well as the karmaas to be abandoned . That will lead only to repeated miseries through many births in this world . Therefore one has to know that the Jeevan , who has no death is different than the Sareeram , which has a finite life span . 2 . SvantharAthma Bramam : This calamity is the second one , when one does not understand the three tatthvams properly . This will make one think that one is independent and not the eternal servant of the Iswaran , who is our Master and Commander in the execution of our karmaas. When one thinks that he or she is independent of Iswaran , it will interfere with Upaaya anushtAnam like Bhakthi or Prapatthi yOgam and deflect them away from attaining Moksha siddhi.They will be mired in SamsAric mud forever. 3. Nireeswara Vaadha Richi : For many jeevans , right from birth , there is a prediliction to argue that there is no Iswaran as a result of their anAdhi paapams . They will also be subject to the nigraham ( anger) of the Lord and will end up in being locked without hope of release from the endless cycles of births and deaths .There is no ujjevanam for them . To stay clear of the three terrible dangers mentioned above , one has to reflect on the true meanings of the Tatthva Thrayam , observe Prapatthi or Bhakthi yOgam and enjoy the parama PurushArTam of nithya Kainkaryam to Iswaran in His supreme abode of Sri Vaikuntam. Thirukkudanthai Desikan's summary of the Tatthva Thraya chinthanAdhikAram ************************************************************************************ Thirukkudanthai Desikan is revered as Abhinava Desikan (amsam of Swamy Desikan , Punar avathAram). Hence , it is no wonder , he was able to summarize the upadEsams of this adhikAram in just 17 Sahasra Naamams . These 17 Sahasra Naamams dealing with one of the most important chapters dealing with Tatthva Thrayam are: 811) . (PraNavam) Tatthva-thraya visEsha-vidhE nama: 812) . (PraNavam) SvAdheena-thrividha achicth-chith svaroopa- sTithi-pravrutthi-dhrusee nama: 813) .(PraNavam) pramANagamya dharmi-svaroopa-roopaka dharma vidhE nama: 814) . (PraNavam) Jeeva lakshaNa tatthvaj~nAya Nama: 815) . ( PraNavam) Bhaddha lakshaNa lakshithrE nama: 816) . ( PraNavam) Bhaddha sTithi pravrutthij~nAya Nama: 817) . ( PraNavam) Muktha lakshaNa lakshithrE nama: 818) . ( PraNavam) Muktha sTithi pravrutthij~nyA nama: 819) . ( PraNavam) Nithya LakshaNa lakshithrE nama: 820) . ( PraNavam) Nithya sTithi pravrutthij~nAya Nama: 821) . (PraNavam) NithyAth anyOnya bhEdhadhrusE Nama: 822) . (PraNavam) Nithya mukthAthma kaimkarya Saarvavidhya niroopakAya nama: 823) . (PraNavam) ThriguNa sTithi pravrutthij~nyA nama: 824) . (PraNavam) Isa LakshaNa lakshithrE nama: 825) . (PraNavam) avathAra rahasyaj~nAya Nama: 826) . ( PraNavam) Para-vyUhAdhi bhEdhadhrusE nama: 827) . (PraNavam) Sri Jagath kaaraNathvAdhi sAdhakAnEka yukthimathe nama: 811) . (PraNavam) Tatthva-thraya visEsha-vidhE nama: (Meaning): Salutations to Swamy Desikan , who was fully conversant with the unique aspects (VisEshams) of the three Tatthvams : Sentient/ChEtanam , insentient/achEtanam and Iswaran . 812) . (PraNavam) SvAdheena-thrividha achicth-chith svaroopa- sTithi-pravrutthi-dhrusee nama: (Meaning) : Salutations to Swamy Desikan , who comprehended the Lord (Sriman NaarAyaNan) as having under His control the Svaroopam , (Intrinsic nature of the Vasthu or dharmi ) STithi(existence) and Pravrutthi (activities ) of the three different kinds of the sentients and insentients (ChEtanams and achEtanms) . ( Comments) : The three kinds of ChEtanams are : Bhaddhar (bound Jeevans suffering in SamsAram ) , Mukthar ( jeevans which have gained freedom from SamsAric sufferings ) and Nithya jeevans ( eternally liberated ones with no links to SamsAram ever ). The three kinds of insentients(achEtanam) are: (1) Prakruthi : it is constituted by the three guNams ( Satthvam , Rajas and Tamas) and it is a dhravyam that constantly experiences changes . (2) Kaalam : It is made up of divisions of second , minute , hour, year et al .It is closely linked to the changes in Prakruthi. 3) Suddha Satthvam : This is pure Satthvam without any admixture of Rajas or Tamas or Misra Sathvam . This dhravyam constitues BhagavAn's ThirumEni and all the vasthus in Parama Padham. Dharma BhUtha Jn~Anam is also includable as the 4th achEtanam. In these three tatthvams that are distinct & different (vilakshaNam ) , The Iswara tatthvam is the one that rules ( Isan) and the other two ( ChEtanam & achEtanam) are those that are being ruled ( Isithavyam). BhagavAn has under His control the Svaroopam , sTiti and pravrutti of the three kinds of chEtanams and achEtanams. 813) PramANagamya Dharmi-svaroopa- roopaka-dharma vidhE nama: (Meaning) : Salutations to Swamy Desikan , who knew vey well that both the dharmi svaroopam and its svaroopa nirUpaka dharmams are to be understood together through pramAnams . Comments: PramAnam stands for evidence or means of valid knowledge.PramANams for us are Prathyaksham (Perception) , anumAnam (inference) and Sabdham(Vedam) . The svaroopam ( inherent nature) of dharmi ( object , a substrate or a object in which a quality inheres) is supported by PramANams . Here the reference is to " pramAnagamya dharmi savroopam ". Thus , this Dharmi svarUpam is comprehended by PramANams . This Dharmi Svaroopam has SvarUpa nirUpaka dharmam ( attributes that define the essential nature of an object) as well . Swamy Desikan instructed us that the PramANams reveal the dharmi (object) and its Svaroopa nirUpaka dharmams together . Devoid of Svaroopa nirUpaka dharmams, the vasthu(dharmi) can not exist . Therefore PramANams reveal dharmi and Svaroopa nirUpaka dharmam in unison. 814) (PraNavam) Jeeva LakshaNa Tatthvaj~nAya nama: (Meaning): Salutations to Swamy Desikan , who had a clear understanding of the lakshaNams of the Jeevan(ChEtanam) and how these lakshaNams differ from Iswaran although there are some overlaps . (Comments ) : Jeevan has Jn~Athvam , Aanandhathvam , Amalathvam and aNuthvam . Iswaran has the first three svaroopa nirUpaka dharmams like Jeevan but not aNuthvam . Iswaran on the other hand has Vibhuthvam. Only by adding aNuthvam , we can hence define the Jeevan. Seshathvam or being the servant of the Lord is another lakshaNam for the Jeevan . This LakshaNam can come into play only when the LakshaNams of both Iswaran and Jeevan are fully defined. 815) (PraNavam) Bhaddha LakshaNa lakshithrE nama: (Meaning): Salutations to Swamy Desikan , who knew clearly the LakshaNam of the bound Jeevans and their differences from the muktha and nithya jeevans . (Comments) : There are three kinds of jeevans : Bhaddhar , Mukthar and nithyar . The uniqueness (lakshaNam ) of Bhaddha jeevan , which are roiled in SamsAram is their possession of five dhOshams: 1) AvidhyA : The erroneous belief that the Sareeram is the Aaathma . 2) Karmaa: accumulating PuNya and Paapa karmaas 3) Vaasanaa: residual Impressions from the PuNya and Paapa karmaas 4) Ruchi: The power of Vaasanaas that make the jeevan engage in more paapa and puNya karmaas , which gets the jeevan stuck further into SamsAram . 5) Prakruthi Sambhandham: As a result of the accumulation of Karmaas , the Jeevan experiences multifold births in different bodies. 816) (PraNavam) Bhaddha sTithi pravrutthij~Aya nama: (Meaning): Salutations to Swamy Desikan , who was knowledgabale about the jeevan's sTithi and pravrutthi that are unique to them. (Commnets) : The differences in the sTithi (existence) of the three kinds of Jeevans: Bhaddha Jeevan has the samsAric ties until moksham . For the mukthAs and the nithyAs , the SamsAric ties do not persist. Regarding differences in pravrutthi ( actions/vyApArams) , BhaddhAs engage in acts of PuNyam and Paapam. They also have actions that belong neither to the class of PuNyam or Paapam such as winking of the eye or sitting down . The Muktha and the nithya jeevans do not have puNya or Paapa acts although they share with the Bhaddha jeevan the acts that are considered neither as puNyam or paapam. 817) (PraNavam) Muktha lakshaNa lakshithrE nama: (Meaning) : Salutations to that AchAryan , who defined the lakshaNams (unique traits ) of the muktha (liberated ) Jeevans. (Comments): MukthAs differ from NithyAs and BhaddhAs in lakshaNams . Freed from paapams and puNyams , the Muktha jeevans have the Svaroopa aavirbhAvam in an unfettered manner . Their svaroopam is not hidden by avidhyA , karmaas , vaasanaa or ruchi. They are liberated from these lakshaNams unique to Bhaddha jeevans. Their svaroopam does not undergo tirOdhAnam ( hidden) but comes out and is not eclipsed (Svaroopa aavibhAvam). AavirbhAvam means shining without any thing blocking it . 818) (PraNavam) Muktha sTithi pravrutthij~naaya nama: (Meaning): Salutations to Swamy Desikan , who knew very well the sTithi and pravrutthi of the muktha jeevans. (Comments): For mukthAs , there is a time point at which their svaroopa aavirbhAvam happens/dawns. After that , their svaroopa aavirbhAvam stays without being hidden ever.There is an aarambham for the svarropa aavirbhAvam for mukthAs. BhaddhAs have no svaroopa aavirbhAvam since they are karma vasyaaLs . NithyAs on the otherhand are different from BhaddhAs and MukthAs in the matter of Svaroopa aavirbhAvam . NithyAs have no beginning time for svaroopa aavirbhAvam , since they are eternally liberated . When it comes to pravrutthi vyApArams , Bhadhda jeevans have no opportunity for ParipoorNa bhagavath anubhavam at Sri Vaikuntam arising from nithya kaimkaryam to the Lord there. Muktha jeevans , who had lost that bliss as Bhaddha jeevans regain it after moksha siddhi .Nithya jeevans have it forever.they never lost it or regained it. Losing the ParipoorNa brahmAnandham in the Bhaddha state and regaining it in the mukthA state are their (MukthA's) pravrutthi lakshaNam . 819) (PraNavam) Nithya lakshaNa laksithrE nama: (Meaning): Salutations to Swamy Desikan , who instrcuted us on the lakshaNams of the nithya jeevans and contrasted them with the Bhaddha and muktha jeevans. (Comments): The lakshaNams of Nithya Jeevans are : Having svaroopa aavirbhAvam from time immemorial (anAdhi kaalam) and being paratantrAs ( adhinAs or obedient ) to the Lord , their Master . Like nithya jeevan , BhagavAn has also svaroopa aavirbhAvam eternally and is without any time markers as in the case of Muktha jeevans . Bhaddha jeevans do not have any svaroopa aavirbhAvam like muktha , nithya jeevans or Iswaran . While the nithya jeevan is under the control of Iswaran , latter (Iswaran) is not under the control of any one. Thus , Iswaran is not a Paratantran . 820) (PraNavam) Nithya sTithi pravrutthij~nAya Nama: (Meaning) : Salutations to Swamy Desikan , who had clear knowledge of the sTithi and pravrutthi of the nithya jeevans . (Comments): Nithya jeevans differ in sThithi from the other two kinds of jeevans . NithyAs have svaroopa aavirbhAvam from time immemorial and enjoy the dhivya dampathis eternally without any start point . In contrast , muktha jevans are blessed with the enjoymemt of ParipoorNa brahmAnandham only after gaining mOksham . Bhaddha Jeevans' svaroopa aavirbhAvam does not take place due to their anAdhi karnaas and therefore they do not have the paripoorNa BrahmAnandham.Thus they differ in Seshi Tatthva anubhavam. BhagavAn has BrahmAnandham but not in the role of Him as a Swamy (Seshi) to Himself .The pravrutthi of the nithyAs is that they have been performing kaimkaryams to the Lord from time immemorial. There is no starting point for such kaimakryams . It is anAdhi pravAham in nature. Muktha jevans in contrast engage in such kaimkaryams only after Moksha dasai. BhagavAn /Iswaran performs the acts of creation , protection and destruction . These however are not Kaimkaryams . Only those acts done by a servant to please his Master are defined as Kaimkaryams.Iswaran has no Master and He performs His unique acts like creation as leelAs due to His own sankalpam . Uninterrupted kaimkaryam to Iswaran ( Seshi) from time immemorial is the pravrutthi lakshaNam of the Nithya Jeevan. 821) ( PraNavam) nithyAdhyanyOnya bhEdha dhrusE nama: (Meaning): Salutations to Swamy Desikan , who understood the differences between the three categories of Jeevans ( Nithyars, MUkthars and Bhaddhaas). (Comment): Sofar , the focus has been on the differences in the Svaroopa , sTithi and Pravrutthi between the three kinds of Jeevans. Through this nAmam , Thirukudanthai Desikan elaborates on the differences revealed by Swamy Desikan on the particular categories of (the three) Jeevans . There are many Bhaddha JeevAs. Thier Jn~Anam , Sukham , Dukkham are quite different form one another. Humans do not have the Jn~Anam and Sukham like the DevAs ; The animals do not have the Jn~Anam and Sukham that the humans have.Thus there are differences in each categories. Thus each jeevan has different degrees of Jn~Anam & Sukham. MukthAs on the other hand do not have these differences on Jn~Anam and Sukham . All of them have Svaroopa aavirbhAvam and they are omniscient (Sarvaj~nAs) as well . They are blessed to have ParipoorNa BrahmAnandham . They differ in the times at which they got mukthi . Therefore , the Svaroopa aavirbhAvam for the individual muktha jeevans happens at different times. This is the difference between various muktha jeevans. Among nithyaas , we can not find the differences in the time of Svaroopa aavirbhAvam since they are eternally liberated . There is no time variations here. They do not have any differences between thier svaroopam and sTithi. There is however differences in their pravrutthi (activities/kaimkaryams) . They have the same Bhagavath anubhavam but they have different kaimkaryams : Garudan as Vaahanam and Adhi Seshan as the Lord's bed and seat . 822) (PraNavam) nithya mukthAthma kaimkarya sArvavidhya niroopakAya Nama: (Meaning): Salutations to Swamy Desikan who proved that the kaimkaryams done by the nithya and mukthAthmAs morph into every kind of kaimkaryam vicariously or otherwise . (Comments): Our AchAryaas prayed for all kinds of Kaimkaryams to BhagavAn in all states . This leads to the conclusion that mukthAs and nithyAs can do every type of kaimkaryams . The question arises: If the Nithya Sooris have well defined kaimkaryams ( VishvaksEna being the general of the Lord's army ), how can MukthAs aspire for those kaimkaryams , which have been reserved for the nithya sooris ? The answer is: Muktha jeevan is interested in performing the kaimkaryam that pleases the Lord , His Master. The Muktha jeevan knows well that the Lord has assigned specific kaimkaryams to the nithya jeevans. Knowing the Lord's will , the muktha jeevan will not compete with the nithya jeevan for those kaimkaryams assigned by their Lord . They see that the Lord is pleased with the specific kaimkaryam by the nithya jeevans and the Lord's pleasure makes them filled with bliss .That is how the fruit of all kinds of kaimkaryams is enjoyed by the Muktha jeevans even if they do not get to do it directly . 823) ThriguNa sTithi pravrutthij~nyA nama: (Meaning): Salutations to Swamy Desikan , who fully understood the sTithi and pravrutthi of prakruthi made up of three different guNams. (Comments): Prakruthi is constituted by the three guNams: Sathtvam , Rajas and Tamas .The other achEtanams like Kaalam and Suddha satthvam are not made up of these three guNams. The sTithi of prakruthi : Moola prakruthi is eternal. It is always there . The rest of achEtana dhravyams like Mahath have sTithis , which are long and short . The Pravrutthi (VyApaaram) of Prakruthi can be even or different .These pravrutthis cause bhOgam for jeevan or sorrow. 824)(PraNavam) Isa lashaNa lakshithrE nama: (meaning): Salutations to Swamy Desikan , who instructed us on the lakshaNams of Iswaran . (Comments): Iswaran has the chEtanam and achEtanam under His control. His Svaroopam has five lakshaNams : Jn~Anam , Sathyam , Anantham , Aanandham and Amalam. Sathyathvam: ParamAthmaa' s savroopam never varies. JnAathvam : Self luminosity without any other agency's help . Anantathvam: Unlimited by kaalam , dEsam or vasthu. Aanandhathvam: Blissful state Amalathvam : free from any dhOsham or blemish. There are other lakshaNams for Iswaran as Jagath KaaraNathvam , Vibhuthvam et al as well . 825) (PraNavam) AvathAra rahasyaj~nyA nama: (Meaning) Salutations to Swamy Desikan , who understood the six truths behind the incarnations of the Lord : (1)The avathArAms are real happenings and not some magical acts. (2)BhagavAn's intrinsic nature is not affected in these avathArams ( no Jn~Ana SankOsams). (3) BhagavAn's sareeram during the avathAram is Suddha Sathva Mayam and is not made of Moola Prakruthi like ours . (4)BhagavAn's avathArams arise form His own will and not because of karmAs as in our case. (5) AvathArams happen when the dharmam begins to wane in the earth and unrighteousness is on the ascent . (6) The purpose of the avathAram is to protect the righteous ones. For a prapannan, the clear understanding of the six avathAra rahasyams firms up his MahA ViswAsam in the Lord as SaraNAgatha Rakshakan. (826) (PraNavam) Para -- vyUhAdhi bhEdha dhrusE nama: (Meaning): Salutations to Swamy Desikan , who clearly understood the five states of existence of the Lord ( Param , VyUham , Vibhavam , archaa and antharyAmi). (827) (PraNavam) Sri Jagath kAraNAthvAdhi sAdhakAnEka yukthimathE nama: (Meaning): Salutations to Swamy Desikan , who was skillful enough to advance the arguments that PirAtti shares the attribute of Jagath kAraNathvam with Her Lord . (Comments): Swamy Desikan has quoted many pramANams , Yukthis to handle the opposer's position on the Jagath KaaraNathvam of PirAtti along with Her Lord. With Their joint divine glances , They create the universe ( " oNDadiyAL ThirumahaLum ThAnumAhi oru ninaivAl yeenRa ulahu " is the statement of Swamy Desikan regarding this joint jagath kaaraNathvam ). adiyEn will start today the coverage of the sixth chapter of Srimath Rahasya Thraya Saaram ( ParadEvathA PaaramarTyAdhikAram) which has 31 Desika Sahasra NaamAs relating to it . This is another important chapter of SRTS . This chapter establishes the true stature of Sriman NaarAyaNa as the Supreme Deity . PaaramArTyam means the the true situation . Various mathams exist , which claim that other gods can grant Moksham at the end of one's death . Swamy Desikan proves with Vedic pramANams and AzhwAr Sri Sookthis that Sriya: Pathi , Sriman NaarAyaNan alone is our UpAyam for Moksham , UpEyam ( Goal ) for Moksham and those who have awareness of this fact that He is the Para DEvathai will not be misled to look at any other gods for Moksha Siddhi . 828( (PraNavm) Sriman NaarAyaNa ParadEvathA nirNaya-kshamAya nama: (Meaning ): Salutations to Swamy Desikan , who had the power to establish who is the Supreme Devathai for the benefit of ParamaikAnthis so that they can gain Moksha Siddhi without fail . (829) (PraNavam) Sarva dEva parabrahmAbEdha khaNDana dakshiNAya nama: (Meaning): Salutations to Swamy Desikan , who disproved the doctrines of other matham that advocated the view that Parabrahmam is one and the same as other dEvathAs . (Comments): In this chapter of SRTS , Swamy Desikan sums up the essence of number of Mathams and shows their inconsistencies with Vedam and Smruthi and instructs us that such para Mathams are not to be followed for gaining Moksha siddhi. Swamy Desikan establishes as to who is the true Supreme Deity , who can assure us Moksham at the end of our earthly existence . The various mathams reviewed regarding their unsuitability are : (1) Aathmaikya Paksham of Yaadhava PrakAsa : The ParamAthma Tatthvam named Sath Brahmam spreads and shines in the world as the triad : ChEtanam , achEtanam and Iswaran . Sath Brahmam transforms itself into three tatthvams and yet it is one and the same . (2) DEvathaikya Paksham : Even though there are many dEvathais , their AathmA is one and the same. (3)Thrimoorthy Saamya Paksham: Brahma , VishNu and Sivan have different AathmAs but they are equal in every way. (4) Thrimoorthy Eikya Paksham: Although they have different bodies , their Aathma is one and the same . (5) Anyathra Iswarya Paksham: There is a ParamAthmA , who is over and above the Thrimoorthys. He is the true Para dEvathai . (6) Ithara Para dEvathais: Among the thrimoorthys , Sivan is the Supreme Deity or Brahma is the Supreme deity . (7) The Lord without His PirAtti alone is Para Devathai . Swamy Desikan has shown that all of these 7 Mathams or points of views are wrong and are inconsistent with Veda and Smruthi PramANams .Swamy Desikan establishes in the ParadEvathA PaaramArTyAdhikAram that both PerumAl and His PirAtti ( Dhivya Dampathis) are the Means and Goal for our Moksham and as Eka Seshis , they serve as the Means and goal for Moksham . In this adhikAram , Swamy Desikan emphasizes that a jeevan that is confused about the true identity of Para Devathai as Sriman NaarAyaNan can not become a ParamaikAnthi and expect to gain moksham without delay . Swamy Desikan establishes in this chapter that Sriman NaarAyaNan is the creator of Brahmaa and Sivan and that they are subject to the influence of their karmaas. They recieve Jn~Anam from Sriman NaarAyaNan and serve Him as His DaasAs.They are incapable of granting Moksham directly to anyone . Sriman NaarAyaNan is their AchAryan.They can confer the boon of Jn~Anam for a chEtanam to gain Moksham through the performance of SaraNAgathy at the sacred feet of their own Lord. Thirukkudanthai Desikan compresses in 31 Sahasra NaamAs the above doctrines on Para dEvathA PaaramaarTyam established by Swamy Desikan in the sixth Chapter of SRTS . (830) (PraNavam) Thrimoorthy saamya damanAya nama: (Meaning): Salutations to Swamy Desikan , who defeated the doctrine of the Para Matham that said the thrimoorthys are equal to one another in Jn~Anam and Sakthi . (Comments) : This view is against Veda PramANams , which aver that (a) Sriman NaarayaNan is VishNu (b) There is no dEvathai that is equal or superior to Sriman NaarAyaNan © He is the one who creates the world and its entities including Brahma and Sivan (d) Sriman NaarAyaNan alone is nithyan (eternal) and is not influenced by the karmAs ( akarma vasyan ) in contrast to the other two deities among the Thrimoorthys (Karma vasyALs ) . (831) (PraNavam) Thrimoorthy Eikya VinAsakAya nama: (Meaning): Salutations to Swamy Desikan , who rejected the view that the Thrimoorthys are one and the same. (Comments): VishNu is the creator and the Brahma-RudraaLs are those created by Him . Hence it is incorrect to say that all the three are identical in power or function. They have different lakshaNams such as VaaNi Pathy, LakshmI Pathy and Umaa Pathy. Hence , they can not be one and the same. (832) (PraNavm) Thrimoorthy UttheerNa ParamadEvathA khaNDana kshamAya nama: (Meaning ): Salutations to Swamy Desikan , who rejected the UttheerNa Brahma Paksham , which holds that there is a Parama dEvathai that is superior to the Thrimoorthys and is responsible for the origin of the Universe and its beings . If we remember that VishNu and Sriman NaarAyaNa are one and the same , there is no need to invoke a Parama dEvatha over the Thrimoorthys. (833) (PraNavam) Thrimoorthy anthargatha Brahma Rudra paaramya khaNDanAya nama: (Meaning ) : Salutations to Swamy Desikan , who rejected the views that Brahma or Rudran is the Supreme Being among the thrimoorthys. (Comments): This is Vyakthyanthara Brahma Paksham . The views of this Matham is inconsistent with the Sruthi PramANams : (a) Sriman NaarAyaNan created Brahma and Rudran. Hence , they can not be superior to VishNu NaarAyaNan (b) During the time of the PraLayam (Ultimate deluge ) , Sriman NaarAyaNan alone remained . In the next 20 Sahasra Naamams , the Supermacy of Sriman NaarAyaNan over the other two deities is established by Thirukkudanthai Desikan following the teachings of Swamy Desikan in the 6th chapter of SRTS . adiyEn will continue with the 834th to the 858th Sahasra Naamams today, which will take us to the end of the 6th chapter of Srimath Rahasya Thraya Saaram . 834) (PraNavam) Brahma-RudhrAthi kAryathva karmavasyathva SaadhakAya nama: (Meaning): Salutations to Swamy Desikan , who instrcuted us that Brahmaa and Rudhran as the chief among the dEvathAs are KaaryarhaL ( Those who are created by Sriman NaarAyaNan) and are Karma vasyarhaL ( under the influence of their punya and paapa karmAs). (Comments): Brahma and Rudhra got their exalted positions thru performance of specail AarAdhanams of Sriman NaarAyaNan ( Example: major Yaagam of SarvamEdham by Rudhran). Thus they enjoy their karma phalan and therefore are beneficaries of their karmAs ( Karma vasyALs) .They have obtained their karmAdhIna sareerams. It is very appropriate that kaaryathvam and kaaraNathvam are mentioned together in the same name here . Kaaryathvam ( gaining a sareeram due to karma phalan) and Karma vasyathvam ( being under the influence of one's poorva karmAs) go together. 835) ( PraNavam) Brahma-RudhrAdhi Bhagavath paaratantrya VichArakAya nama: (Meaning): Salutations to Swamy Desikan , who instructed us that BrahmA and Rudhran are under the influence of VishNu Maayai ( Prakruthi) . They are paratantrAs to Sriman NaarAyaNan , their Supreme Lord . 836) (PraNavam) BrahmAdhi BhagavanmAyAyattha dheehrAsa vrutthi dhrusE nama: (Meaning) : Salutations to Swamy Desikan , who pointed out that Brahma and Rudhran have decreased Jn~Anam (Jn~Ana sankOsam) due to their being under the influence of BhagavAn's Maayaa . (Comments): Sruthi , Smruthi and PurANams attest to this . BrahmA's Jn~Ana sankOsam was at the time of Madhu and KaiDapan stealing the VedAs and BrahmA losing his Jn~Anam during that time of VedApahAram . Sri HayagrIva avathAram took place then to help Brahmaa . Rudran's Brahmahatthi dhOsham arising from the plucking of one of the five heads of BrahmA , his father . 837) (PraNavam) VishNudarsitha sargOpasargAdhividhisambhu dhrusE nama: (Meaning): Salutations to Swamy Desikan , who invted our attention to the fact that Brahma and Rudhran have their powers of creation and destruction of naama roopa prapancham due to the anugraham of Sriman NaarAyaNan , their Supreme Master. ( MahA BhAratham mentions this specifically : tathA darsitha PanthAnou/ thus having been shown the way by their Lord , Sriman NaarAyaNan ) . 838) (PraNavam) SubhAsrayathva rahitha Brahma-RudhrAdhi SaadhakAya nama: (Meaning): Salutations to Swamy Desikan , who declared that Brahmaa and Rudhran do not have SubhAsraya ThirumEni , the meditation of which leads to Moksham . ( SubhAsrayam is the sacred & auspicious form of the Para dEvathai , which is firmly and easily retained by the mind before dhyAnam for one's saadhanaa and anushtAnam for gaining Moksha Phalan). DhyAnam on other dEvathAs can not lead to MOksham and will only return us to SamsAram. 839) (PraNavam) Brahma-RudhrAdhi ThriguNa paaravasya niroopakAya nama: (Meaning): Salutations to Swamy Desikan , who revelaed that BrahmA and Rudhran are subject to the influence of three guNams ( Satthva-Rajas & Tamas). (Comment): On the opposite scale , as the Supreme Being , Sriman NaarAyaNan is SubhAsrayan , Sarva Sakthan , Svatantran and is free from the influence of the three guNams unlike the other dEvathAs. 840) Brahma-RudhrAdhi BhagavathAsrithatathva VidhAyakAya nama: (Meaning) : Salutations to Swamy Desikan , who reminded us that Brahmaa and Rudhran are those , who seek the refuge of Sriman NaarAyaNan , when they face calamities . As the Supreme Being , Sriman NaarAyaNan is not dependent on anyone for His rakshaNam. He is Omnipotent . 841) (PraNavam) Brahma-RudhrAdhi Bhagavat vibhoothithva niroopakAya nama: (Meaning): Salutations to Swamy Desikan , who reminded us that Brahmaa and Rudhran are vibhoohtis of the Para DEvathai , Sriman NaarAyaNan . ( They are His subjects and as such ruled by Him as His property). 842) (PraNavam) Brahma-RudhrAdhi Bhagavath-- prakArathvaabhidhAyakAya nama: (Meaning) : Salutations to Swamy Desikan , who reminded us that Brahmaa , Rudhran and all the other dEvathAs are prakArams to Him ( Brahmaa , Rudhran et al are part of the body of Sriman NaarAyaNan and as such , they are prakAram to the Lord ; they are never therefore seperated from their Lord ; they are VisEshaNams to the Supreme Being ). 843) ( PraNavam) Brahma-RudhrAdhi BhagavaccharIrathva prakAsakAya nama: (Meaning) : Salutations to Swamy Desikan, who illustrated that Brahmaa and Rudhran are the SarIram for BhagavAn and that the Lord is their antharAthmA (indweller ) as in case of all jeevans . 844) (PraNavam) Brahma-RudhrAdhi Bhagavath DhAsathva sTapana KshamAya nama: (Meaning): Salutations to Swamy Desikan , who was capable of proving that Brahmaa and Rudhran are the Daasa bhUthars of Sriman NaarAyaNan ( Sarvaj~nan , Rudhran declares his Daasathvam to the Lord in his eulogy of the Lord in his Manthra Raaja Padha sthOthram). 845) (PraNavam) SaathvikathvOpatthi hEthu Madhusoodhana dhrushti dhrusE nama: (Meaning): Salutations to Swamy Desikan , who understood that Saathvika GuNam grows in one due to the glances of Madhusoodhanan falling on them at birth ( PramANam: JaayamAnam hi purusham yamm pasyEth Madhussodhana: , Saathvika: Sa thu vij~nyEya: sa vai mokshArTa chinthaka: /Sage VyAsar) . (846) (PraNavam) Rajas-tamO-guNaasakthi hEtu BrahmAdhi dhrushti dhrusE nama: (Meaning): Salutations to Swamy Desikan , who reminded us that the falling of the glances of Brahma and Rudhran on a child at birth can only lead to the dominance of RajO and TamO guNmas respectively unlike Bhagavath KatAksham that makes them " karuvilE Thiru udayavarkaL" . 847) Brahma-RudhrAdhi MokshArTijanOpAsyathva BhadhakAya nama: (Meaning): Salutations to Swamy Desikan , who instructed us that those who seek mOksham ( Mumukshus) should only meditate on Sriman NaarAyaNan . Even Brahmaa and Rudhran seek the Lord , when they desire Moksham . Brahmaa , Rudhran and others are powerless to grant Moksham by themselves. 848) Brahma-RudhrAdhyupAsyathva vachO nirvAha kaarakAya nama: (Meaning): Salutations to Swamy Desikan who reminded us that Rudhra Bhakthan can not gain Moksham directly unlike VishNu bhakthan ( PramANam : Brahmaa and Rudhran bless their BhakthAs with Jn~Anam conducive to Moksham and therfore become the kaaraNams for Moksham : The phalan of worshipping Sooryan in seven JanmAs make one a Rudhra Bhakthan ; continuation of worship of Rudhran in seven JanmAs will make one a VishNu Bhakthan , who becomes eligible for moksham directly . Thus Rudhra Bhakthi is the reason for becoming a VishNu Bhakthan ). 849) Brahma- RudhrAdhi Paaramyadhruk karmAnarhathAdhi dhrusE nama: (Meaning): Salutations to Swamy Desikan , who reminded us that those who believe that Brahmaa , Rudhran, Indhraa are superior to Sriman NaarAyaNa among all the Devathais would be ineligible for performing Vaidhika karmAs ( Those who persist in thinking that Brahma-RudhrAl are Para DEvathAs will develop Bhagavath dhvEsham and will become objects of BhagavAn's nigraham . Varaaha PurANam classes them as PaashaNDis). 850) BrahmAdhi Bhagavath-saamya dhruk PaashaNdithva SaadhakAya Nama: (Meaning): Salutations to Swamy Desikan , who reminded us that those who consider Brahmaa and Rudhran or ithara dEvathAs as equal to Sriman NaarAyaNan are PaashaNdis( NaashtikAs and those who adopt Vaidhika vEsham and engage in Vaidhika karmAs with the above attitude are classed as PaashaNdis). 851) ( PraNavam) VishNu-nigraahya pAthruthva rahithEtara dhaiva dhrusE nama: (Meaning): Salutations to Swamy Desikan , who reminded us that those who have angered Sriman NaarAyaNan can not be protected by any other DEvathAs ( Examples: KaakAsura VrutthAntham and Ambhareesha- DhurvAsar episode). 852) (PraNavam) KshiprEtara phala-prApthi saadhanEtara dhiva dhrusE nama: (Meaning): Salutations to Swamy Desikan , who understood very well that the ithara devathAs are ideal for quick-yielding alpa samsAric phalans ( PramANam: Geethai : 4.12 ; the Moksha Phalan will not be given instantaneously like alpa phalan and is blessed only by Sriman NaarAyaNan . Even those alpa phalans are empowered to the ithara dEvathais by the Lord Himself ). 853)(PraNavam) kAmyAdhyaTAsritha- anantha-purushArtadh VishNudhiyE nama: (meaning): Salutations to Swamy Desikan , who reminded us that SarvEswaran can grant SamsAric Kaamya/alpa Phalans as well as the grand phalan of Moksham ( When we ask for Kaamya Phalans , our Lord grants them and develops gradually the path for Moksham for us. The ithara dEvathAs stop at the point of granting SamsAric Phalans) . 854) (PraNavam) Ajn~yAnyadeva yajana preetha VishNu- prakAsakAya Nama: (Meaning):Salutations to Swamy Desikan , who reminded us that Lord alone is pleased by the worship of ithara dEvathAs by those , who do not have the proper Jn~Anam ( that the ithara dEvathAs are BhagavAn's sareeram ). The PramANam here is Bhagavath Geethai: 7.23 , which states that the worship done by these aj~nAnis will not count as worship done according to SaasthrAs . 855) (PraNavam) Ajn~yadEva yajana phala vaikalya saadhakAya Nama: (Meaning): Salutations to Swamy Desikan , who reminded us that the aarAdhanam done for ithara dEvathAs by these Saasthra-- Jn~Anam deficient chEtanams would yield only less phalans . Although the Lord is pleased with that aarAdhanam , He will only give less phalan . 856) (PraNavam) VishNvAthmakAnya dEvajana karma poushkalya sAdhakAya nama: (Meaning): Salutations to Swamy Desikan , who instructed us that those who understood that ithara dEvathAs have VishNu as their aathmA are the ones , whose vaidhika karmAs are fulfilled ( PoorNam) . Direct worship of the Lord in recognition of His tatthvam as ParadEvathai will yield the complete Phalan of that aarAdhanam . 857) PraNavam) NishkAma VishNu sEvA anushangAnya Phala siddhi dhrusE nama: (Meaning): Salutations to Swamy Desikan , who instructed us that VishNu aarAdhanam without desiring any phalans ( nishkAmyam) will yield other auspicious phalans such as Iswaryam and AarOgyam even with out asking ( anushankam). 858) (PraNavam) ParAnkusAdhi SrIsookthi SaadhithOthkrushta-MAdhavAya nama: (Meaning): Salutations to Swamy Desikan , who performed upadEsam for us that Lakshmi Pathi , Sriman NaarAyaNan is the Supreme DEvathai based on the SrI Sookthis of Swamy NammAzhwAr and other AzhwArs ( PramANams: Pey AzhwAr --> "Saarvu namakku " paasuram ; Swamy NammAzhwAr: "ONDadiyAL ThirumahaLum NeeyumE nilaa niRppa" Paasuram ). Chapter 7: Mumukshuthva adhikAram ( 859th Naamam) Chapter 8 : AdhikAri VibhAgha adhikAram ( NaamAs: 860 & 861) Chapter 9: UpAya VibhAga adhikAram ( 862nd Naama) Chapter 10: Prapatthi yOgyAdhikAram ( 863rd Naama) 859) (PraNavam) Mumukshaa hEthu Saaraj~nyAya Nama: (Meaning) : Salutations to Swamy Desikan , who knew the essence of how one develops a desire for Moksham . (Comments) : This chapter deals with the steps that one gains Moksha ruchi. He goes through six steps: 1) He gains the Jn~Anam that Sariram ( physical body) is different from the aathmA . He understands that aathmaa is eternal and even after the death of the physical body , the aathmaa can go to other worlds like svargam , narakam , Vaikuntam et al. This knowledge qualifies him to recieve other worldly gains. 2) He recognizes that the fruit of future birth can lead to painful state of naraka vaasam . He banishes therefore sinful acts. 3) He understands next the svaroopam of the Lord as his Supreme Master and himself as the Lord's eternal servant , whose svaroopam is to perform Bhagavath Kaimakryam . He develops a taste for performing Bhagavath Kaimakryam. 4) He learns next the comprehensive meanings of AshtAksharam . That removes his ahankAram and mamakAram which in turn kindles his interest in Moksham. 5) He recognizes that the earthly pleasures are transient and are mingled with sorrow. He recognizes the defects (dhOshams) in the pleasures of svargam as well . He understands that the pleasures of Bhagavath anubhavam in contrast are lasting (nithyam) and limitless (anantham)as wella s free from any blemishes. The ruchi for MOksham grows further. 6) after arriving at this stage , he abandons the karmAs that give phalans in this world and observes the UpAyam leading up to Moksham like Bhkthi or Prapatthi yOgam . He now becomes a Mumukshu. Summary of this 7th addhikAram Represented by the 759th Naama ********************************************************************** The chEthanan comprehends the differences between the AathmA , Indhriyam and Sariram with the help of Bhagavath Saasthrams. He understands about his fitness to reach the higher world and the sorrow of wallowing in SamsAram thru birth in other wombs . He fears the implications of accumulating sins and the consequent stay in Narakam and avoids paapa karmAs. He understands the loftiness of the Lord and his own lowliness and becomes qualified to seek Moksham . He understands through his AchAryaas the complete and correct meanings of AshtAksharam and cleanses himself of the different kinds of ahankArams and MamakArams that stand in the way of his progress to Moksham . Through many valid sources of knowledge ( PramANams ) , he understands the blemishes of SamsAric way of life and Kaivalyam ( Contemplation on one's self ) and recognizes the superiority of Bhagavath anubhaavm . He intensifies his efforts on karmAs that will lead him to moksham and stays away from those that will have phalans in this world. This chEthanam is the one revered as Mumukshu or one who desires Moksham and engages in the efforts for gaining that Sukham .SaasthrAs celebrate him . Chapter 8 : AdhikAri VibhAgha adhikAram ( NaamAs: 860 & 861) Chapter 9: UpAya VibhAga adhikAram ( 862nd Naama) 860) (PraNavam) adhikAri vibhAga VidhE nama: (Meaning): Salutations to Swamy Desikan , who knew the categories of adhikAris (Qualified ones) , who follow the upAyam (means ) for Moksham . (Comment ): The ones qualifiied to observe MokshOpAyam are of two kinds: (1) Bhakthi yOgins and (2) Prapatthi yOgins . Alternatively , they are known as (1) SadhwAraka Prapanna and (2) adhvAraka Prapanna . Those who follow Bhakthi yOgam perform prapatthi in between to ward off any interferences to their Bhakthi yOgam .They fulfil Bhakthi yOgam through Prapatthi and gain Moksham . This category of people are SadhvAraka Prapannas or SadhwAraka Prapatthi nishtars . Others who use Prapatthi as UpAyam for Moksham. They do not use any other means and wish to gain Moksham solely through Prapathhi . They are called adhvAraka Prapatthi nishtars or adhvAraka prapannAs . There is no difference in the ultimate Moksha Phalan in the case of the two categories of Prapannas , who chose one or the other route based on their status and fitness . Every one is eligible for performing Prapatthi . It will remove all anishtams ( inauspiciousness). It needs to be done only once. It yields fruits very quickly ( in a trice) . It will not tolerate any other upAyam to be done with it for Moksha Phalan .It destroys PrArabdha karmAs and gives the fruits of Prapatthi , when one wishes. Therefore Prapatthi Yogam is easy to practise , quick yielding and therefore superior in many ways to Bhakthi yogam practised to gain Moksham. 861) (PraNavam) prapathyavaanthara bhidhA vEtthAya nama: (Meaning) : Salutations to Swamy Desikan , who knew the nature of the four kinds of Prapatthi( Svanishtai, AchArya Nishtai , Ukthi Nishtai and BhAgavatha Nishtai). (Comments):The Prapathti performed directly by a qualified one is Sva Nishtai. AchArya Nishtai is the one , when AchAryan performs the Prapatthi for the Sishyan. This adhikAri fits in to the Prapatthi done by the AchAryan for himself and for those belonging to him . Ukthi Nishtai is the one , where the adhikAri repeats the prapatthi vaakyams said by AchAryan and places the burden of his protection at the sacred feet of the Lord . BhAgavatha nishtai is the one , when the adhikAri stays covered by the prapatthi done by a Bhagavathan , who is not his AchAryan . 862) ( PraNavam) UpAya VibhAga vidhE nama: (Meaning): The UpAyam (means to be followed ) for Moksham are two: Bhakthi and Prapatthi. One who performs Prapatthi says: "Oh Lord ! I am powerless to perform Bhakthi yOgam.You must stay in its place and grant me the Phalan of Bhakthi yOgam (viz) Moksham. Thus Iswaran becomes the UpAyam or means in this instance . One who performs Bhakthi yOgam performs prapatthi as often as he meets an obstacle during the steps of Bhakthi yOgam. Bhagavan responds to that plea for help ( Prapatthi) and stands in the place of the difficult to accomplish task and completes the anushtAnam of Bhakthi yogam . In this chapter on UpAya VibhAgaadhikAram , Swamy Desikan also covers Karma yogam and Jn~Ana yOgam , which are auxillaries to Bhakthi yOgam and discusses Para Jn~Anam and Parama Bhakthi that follow karma and Jn~Ana yOgams . adiyEn will continue with the 863rd to the 864th Sahasra Naamams today, which will take us from the 10th chapter of Prapatthi yOgyAdhikAram to the 11th chapter of Srimath Rahasya Thraya Saaram ( Parikara VibhAgAdhikaaram) : 863) (PraNavam) PrapathyadhikriyA panchadasa nirNaya- kOvidhAya nama: (Meaning): Salutations to Swamy Desikan , who had the skills to determine the 15 aspects of fitness to perform Prapatthi. (Comments): How does one become eligible to observe Prapatthi without observance of Bhakthi yOgam ? That question is answered here. Bhakthi and Prapatthi have these in common: (1) Desire in the phalan of Moksham (2) gaining of knowledge of the meanings of Saasthram (3) performance of rites prescribed by the SaastrAs 4) sticking to Jaathi and GuNam for the observance of specific means (e.g) Prapatthi can be performed by anyone . Bhakthi yOgam is limited to three varNams only. Limited only to those perform Prapatthi for Moksham are three other conditions : (1) Inability or powerlessness to undertake any other upAyam(aakinchanyam) (2) a state of mind , where no other fruit is desired (3) a resolute state of mind , where no other God is sought for phalans of any kind (ananya gathithvam) . Inability to perform the ardous Bhakthi yOgam is called Aakinchanyam. One needs clear Jn~Anam , endurance and an impatience to wait for the fruits (Moksham ) of the slow yielding Bakthi yOgam . These three factors cause aakinchanyam in one and drives them towards the upAyam of Prapatthi. Further , there is no limit to which of the four varNAs can do Prapatthi unlike Bhakthi yOgam .Prapatthi has thus sarvAdhikAram . Hence , Prapatthi is glorious and is superior to Bhakthi yOgam for a Mumukshu. 864) (PraNavam) NyAsa VidhyAnga panchathvOpakAra vyAkruthi kshamAya nama: (Meaning): Salutations to Swamy Desikan , who had the skills to describe the fruits of the five accesories ( angAs) of Prapatthi ( Aanukoolya Sanklapam , PrAthikoolya Varjanam , KaarPaNyam , MahA VisvAsam and gOpthruva VaraNam ). Prapatthi is hence described as "PanchAnga Samyutha: ". The " Shadvidha SaraNAgathy" referred to in Ahirbudhnya SamhitA means it is the Main SaraNAgahty characterized by the Five accessories . (Comments): One seeking Moksham has to perform the prapatthi ( SaraNAgathy , aathma nikshEpam) with the union of the above five angAs.He should surrender his Self , the burden of his protection and the fruits arising from that protection to the Lord. The definition of the five accessories are : 1) Aanukoolya Sankalpam : Vow to be anukoolan(agreeable) to the Lord(2) Praathikoolya varjanam : a vow to abandon all acts that will incur the displeasure of the Lord (3) KaarpaNyam : Realization of one's utter helplessness to practise the austere Bhakthi yOgam and to stay in a state of meekness before the Lord praying for His anugraham (4) Mahaa VisvAsam : Total faith in the Lord that He would come to his rescue (5) gOpthruva VaraNam : Prayer to the Lord and requesting Him to be his sole protector . Swamy Desikan instructed us that all the five angams are essential for prapatthi (Upayukthams) and there should not be dimunition in any one of them . adiyEn will continue with the 865th to the 866th Sahasra Naamams today, which will cover the rest of the 11th chapter of Srimath Rahasya Thraya Saaram ( Parikara VibhAgAdhikaaram) : 865) (PraNavam)ViswAsOthkarsha vihathi kAraNa vyAhathy kshamAya nama: (Meaning): Salutations to Swamy Desikan , who is capable of removing all obstacles to the recognitin of the supermacy of MahA ViswAsam as an angam of Prapatthi. (Comments): MahA ViswAsam is absolutely essential to Prapatthi anushtAnam . It is important to have firm faith in the thought that the Lord will most certainly come to our rescue ( protection). There are five doubts that interfere with our cultivation of MahA ViswAsam . One should comprehend the five attributes of the Lord in all its various forms to remove these doubts on MahA ViswAsam . Doubt 1: Bhagavan is omniscient (Sarvaj~nan) and omnipotent (Sarva sakthan).Can we approach such a lofty One as those who have accumulated limitless sins ? Answer : The remedy here is MahA Lakshmi , who pleads for us (Her Children) and asks Her lord to forgive our trespasses .Our Lord can not say no to Her. Hence , we can approach Him without fear through MahA Lkashmi . The irrefutable PurushakAram of PirAtti is central (VisEsha aakAram )here . Doubt 2: Bhagavan grants phalans proportionate to our karmaas. We have comitted immeasurable sins . How can He grant us then the loftiest of Phalans ( Moksham) ? Answer: BhagavAn is our Lord (Seshi); As His servants (Seshans) , we have an indissoluble relationship with Him . Therefore , we have a right to recieve His boons including Moksha Phalan . Just as a Father gives His son his share of property , the Lord uses the pretext of Prapatthi to grant us Moksha Siddhi. Indissoluble relationship is the visEsha aakAram here . Doubt 3: Bhagavaan is avAptha Samastha Kaaman . There is nothing that He needs. There is nothing that He needs to get from us. How can He give us the loftiest of Phalans in return for this "small " and easy-to-practise upAyam of Prapatthi ? Answer : He does not need to get any help (upakAram) from us . He is by nature most merciful . Out of that most merciful nature , He accepts the small effort of Prapatthi and recognizes it as a major effort by us and grants us the greatest of boons that He alone can grant : Moksham . His inherent attribute of unbounded KaaruNyam is the visEsha aakAram here . Doubt 4 : Our Lord normally takes time to grant the Phalans unlike alpa dEvathais , which grant whatever phalan they can give quickly ( Ref: 852nd Naamaa) . If that were to be so , why would the Lord grant phalan toa prapannan at the time the Prapannan specifies ? How is it possible that He takes His own time to grant phalan for those , who perform Bhakthi yOgam but responds quickly to the PrapannAs ? Answer : Our Lord has the power to grant the Phalans by his will alone. He does not need anyone's assistance for that. When He looks at the helpless (without anyother gathi) , He is overcome with His attribute of generosity ( OudhAryam) and grants the Phalan immediately. He does not hold back. The VisEsha aakAram is nondependence on anyone to help Him . Doubt 5: Our Lord is the Supreme Being with no equal or superior. Will that PurushOtthaman ignore our lowly status and grant us so readily , the phalan of being on a par with the exalted Nithyasooris ? Answer : BhagavAn is totally independent (Svatantran) and grants the Phalan He wishes according to His sankalpam . He feels fulfilled through granting us the boons that we seek.He is like the great king , who delights in feeding the royal parrot and nourishing it like he would do with affection for his own son .The VisEsha aakAram is considering as PrayOjanam , the Iswaryam conferred on His prapanna janams as His own acquisition of that Iswaryam . 866) ( PraNavam) viswAsa gOpthruvraNa sabdhArTathva prakAra vidhE nama: (Meaning): Salutations to Swamy Desikan , who instructed us on how MahA ViwAsam and gOpthruva varaNam become meanings for the " SaraNam PrabhadhyE " sabdham . (Comments): MahA viswAsam is the belief in the Lord being chosen as the UpAyam in one's prapatthi . From there arises the UpAYathva PrArTanam ( prayer to be the UpAyam or the means ) . Inside that UpAyathva prArthanam (anthargatham) is Gopthruva VaraNam . Thus Maha ViswAsam is the direct meaning of "SaraNam PrapadhyE " section of Dhvaya manthram . >From that direct meaning , the meaning of gOpthruva varaNam arises as anthargatham ( positioned inside it).ViswAsam is the direct meaning . The meaning of gOpthruva varaNam arises from that direct meaning . When we perform the upAya PrarTanai to the Lord as " Please stay as my upAyam " , it really means " Please be my protector , who does not desire anyother upAyam , which I am powerless to do ". "Be my protector " is the aspect that is Gopthruva varaNam .This UpAya PrArTanai is arTa Siddham ( meaning obtained from the direct meaning= anthargatha meaning ). Gothruva varaNam is hence implicit in that MahA ViswAsa angam . Swamy AppuLLAr , the AchAryan of Swamy Desikan has observed in this context that a chetanam that is afraid of the Supermacy (Parathvam ) of the Lord and runs away from Him is a lowly one . The ChEtanam that recognizes the Soulabhyam ( ease of access ) of the Lord and comes near Him is a Parama Aasthikan. adiyEn will continue with the 867th to the 871st Sahasra Naamams today, which will cover the 12th chapter of Srimath Rahasya Thraya Saaram ( Saanga prapadhanAdhikAram) : 867) (PraNavam) Prapatthi LakshaNaabhij~nyA nama: Salutations to Swamy Desikan , who knew very well the lakshaNams of Prapatthi . (Comments): This chapter explains the ways to perform Prapatthi with its five angams . Swamy Desikan has instructed us on the way of performing Prapatthi(aathma SamarpaNam) along with its five accesories : 1) Karthruthva ThyAgam: The person performing Prapatthi should reflect that he is not the principal doer ( KarthA) , but it is ParamAthmA alone , who is the doer . 2) MamathA ThyAgam: The person performing Prapatthi should detatch oneself from the thought that he is the karthA and the karma belongs to him . 3) Phala ThyAga : the performer of Prapatthi should detatch himself from the fruits of Prapatthi and place that at the sacred feet of the Lord as belonging to Him alone. 4) PhalOpayathva ThyAga: Prapatthi that is being performed should be recognized not as a direct means for attaining his object but it is only a vyAjam ( pretext) . One should banish the thought that Prapatthi is the direct means for the phalan resulting from the performance of Prapatthi. Abandoning the idea of the means to the phalan is PhalOpAyathva ThyAgam . Along with the FOUR ThyAgams ( Karthruthva, MamathA , Phala and PhalOpAya ThyAgams) , one should reflect upon the five accessories of Prapatthi ( Aanukoolya Sankalpam et al) at the time of the anushtAnam of Prapatthi. These five accessories of Prapatthi have to be reflected upon once at the time of Prapatthi. After performing Prapatthi and until the end of the earthly life , the Prapannan has to observe still aanukoolya sankalpam , Praathikoolya varjanam and MahA ViswAsam . They become the Phalans gained from the prayer made at the time of Prapathti. After making the four ThyAgams and reflecting on the five accessories , one should prostrate before the AchArya Paramparai ; thereafter , Dhavaya manthram is used as sadhanam to surrender one's aathma Svaroopam ( Svaroopa SamarpaNam) , the phalans arising from the Prapatthi ( Phala SamarpaNam) and the aathma rakshA bhara samarpaNam ( the burden of protection ) . Among the three kinds of SamarpaNams , the Aaathma RakshA Bhara SamarpaNam is the most important . One should ask for Moksham at the end of earthly life , when one performs Prapatthi and in the post-prapatthi period engage in blemishless kaimkaryam to the Dhivya dampathis. One of the four methods of Prapatthi has to be observed: (1) Sva Nishtai (2) Ukthi Nishtai (3) AchArya Nishatai and (4) BhAgavatha Nishtai . 868) (PraNavam) NyAsa VidhyAngi vEdithAya nama: (Meaning): Salutations to Swamy Desikan , who was fully familiar with the angi svaroopam of NyAsa Vidhyai. (Comments): In the 864 th Sahsra Naamam , the angams of the NyAsa Vidhyai were covered . The angi of Prapatthi is Aathma SamarpaNam( Surrender of aathma at the sacred feet of the Lord) . 869) (PraNavam) Thrivarga mOksha janaka nyAsa vidhyA visEsha vidhE nama: (Meaning): Salutations to Swamy Desikan , who knew the differences between the two kinds of NyAsa Vidhyai : (1) One that grants the phalan of thri vargams( Dharmam , arTam and Kaamam) (2) One that grants Moksha Phalan.Lord grants the Phalan that one seeks through Prapatthi .ParamaikAnthis perform Prapatthi for Moksham . The thri varga Phalans are alpa phalans (insignificant and transitory) compared to the grand phalan of Moksham . In the Prapatthi done for Moksham alone , Svaroopa and Phala SamarpaNams will dominate . Bhara SamarpaNam is common for both kinds of Prapatthis. There are also differences in a Bhakthi yogi performing prapatthi for the fulfilment of Bhakti yOgam . Here , the Bhara SamarpaNam aspect will be dominant . 870) (PraNavam) Saanga PrapathyAnushtAna prayOga vidhi saadhakAya nama: (Meaning): Salutations to Swamy Desikan , who revealed to us the PrayOga Vidhi of Prapatthi ( The united way of using the prapatthi vaakyams for angams with pradhana vidhi , which relates to the angi of Prapatthi). (Comments) : Angams for Prapatthi are five and there are vaakyams relating to them in Prapatthi prayOgam . Angi is the combination of Aathma SamarpaNam , Phala SamarpaNam and Bhara SamarpaNam . PradhAna vidhi for Prapatthi is the saanga pradhAna vidhi samyuktha prapatthi ( PradhAna vidhi conmbined with anga vidhis) . Aathma samarpaNam and Phala SamarpaNam should not be considered either as angams or seperate angis . If we consider Aathma SamarpaNam and Phala SamarpaNam as seperate angis , then the effect would be the multiple performance of Prapatthi , which is not allowed. Prapatthi has to be done only once . 871) (PraNavam) Saanga prapathyanushtAna sakruthva sTApana kshamAya nama: (Meaning): Salutations to Swamy Desikan , who had the skills to establish that saanga Prapatthi ( Prapatthi done with the angAs) should be done only once . (Comments) : The angams of Aanukoolya sankalpam , PrAthikoolya varjanam and MahA ViswAsam reflected upon at the time of Prapatthi take on different dimensions after the prapatthi anushtAnam . All the three are needed after prapatthi but their role is no longer that of angams , but are considered as Phalans of Prapatthi. Thus , Prapatthi doen once ( Saanga Prapatthi with PradhAna Vidhi) is all what is needed for Moksha Sidhdi . adiyEn will continue with the 872nd to 874th Sahasra Naamams today, which will cover the 13th , 14th and the 15th chapters of Srimath Rahasya Thraya Saaram ( Krutha KruthyAdhvAnusandhAna , SvanishtAbhijn~Ana and Utthara KruthyAdhikArams ) . 872) (PraNavam) SahEthu krutha-kruthyathva anusandhaana visAradhAya nama: (Meaning ): Salutations to Swamy Desikan , who had the knowledge and capabilities to observe the duties of krutha-kruthyan (One who has completed the anushtAnam of Prapatthi) along with the reasons for such observances . This nAmA is about the activities of one who has completed the Prapatthi anushtAnam as prescribed by the SaasthrAs and how he conducts himself and the reasons for such course of conduct . He has completed now the once-to-be peformed Prapatthi for Moksham . There is nothing else he has to do from here on to gain Moksham. Bhagavaan will take care of his anthima smruthi and Brahma Naadi pravEsam at the time of the falling of the body. Since Bhagavaan Himself has said "Maa Sucha " ( do not have any sorrow or fear ) , he stays in a state of freedom from fear. He has no doubts about Moksham and he does not seek any thing else , since the Lord has assured him "MokshayishyAmi". He recieves joy in contemplating over the anticipated Moksham and stays free of fear and worry. He continues with nithya- naimitthika karmAs since they are not UpAyams but PurushArTams. When performing these karmAs , if he has to invoke the names of ithara dEvathAs , which are subordinate to the Lord , he recognizes that their names also refer to the Lord ,who is their antharyAmi and empowerer. He does not acquire therefore any dhOshams. He performs Bhagavath-BhAgavatha-AchArya Kaimkaryams and stays like a Mukthan . This krutha kruthyan is the one , who regretted his lowly state before performing Prapatthi and has shifted his burden of protection to the Lord lives now without fear , sins or doubts . AzhwAr ( ThoNDaradippodi in Thirumalai) has decribed such krutha-kruthyAs as " kaampRattalai siraitthu , unn kadaittalai irunthu vaazhum sObhar ". All these topics are covered in Krutha KruthyAdhikAram , the 13th chapter of SRTS of Swamy Desikan summarized by this naamaa . 873) (PraNavam) Sva svarUpOpAya phala nishtaa-thraya vivEkavathE nama: (Meaning ) Salutations to Swamy Desikan , who understood the differences between the three nishtais ( Firmly understood state of Jn~Anams ) and recognized the acquisition of each of the three ( Svaroopa , UpAya and Phala nishtais) by him clearly . (Comments ) This Naamaa deals with the realization by prapannan about the maturation of his nishtais through the experience of the appearance of signicant recognizable lakshaNams. The Marks for Svaroopa Nishtai are: (1) Not to be perturbed , when others insult him (2) having compassion for the one , who acquires his sins (3) showing gratitude to those , who point out the prapannan's mistakes (4) no change of heart at people who insult him (5) feeling happy over the dimunition of his sins . The marks of UpAya nishtai : (1) thinking that SarvEswaran is the sole refuge (2) Meeting death as a welcome event (3) feeling consoled at times of crisis by believing that the Lord is the sole rakshakan (4) not seeking any other upAyam for Moksham after Bhara NyAsam . (5) Having the conviction that the good and the bad are Bhagavath sankalpam and responsibility . The Marks of Phala or PurushArTa nishtai are: (1) Enjoy the BhOgams coming in one's path , if they are permitted by the SaasthrAs (2) developing the ruchi for Bhagavath kaimkaryam and (3) impatience to gain Bhagavath anubhavam . All of these points are covered in the 14th chapter of SRTS ( SvanishtAbhijn~AdhikAram) . 874) (PraNavam ) Prapatthyutthara karthavya kruthya nirNaya kOvidhAya nama: (Meaning ): Salutations to Swamy Desikan , who had the intellectual power to establish the duties of a Prapannan in the post-prapatthi period. (Comments) This Naamaa pertains to the 15th chapter of SRTS named Utthara kruthyAdhikAram . A Prapannan after Prapatthi can not lead an erratic life. He has to lead a virtous life that is a model for others to follow. He has to spend his time on earth after prapatthi in a manner consistent with his svaroopam as the Sesha BhUthan to the Lord at all times. The things to do are: (1) Gain clarity from AchArya UpadEsams to enhance the desire for Bhagavath anubhavam . (2) Get closer to ParamaikAnthis and emulate them to gain blemishless anushtAnams. (3)Avoid Bhaagavatha apachAram at any cost ; avoid insulting others or get giddy over the thought that his anushtAnam or Jn~Anam is superior to others . (4) Comfort oneself with gaining of knowledge about the Jn~Anam on the avathAra rahasyams of the Lord and feel repentent over previous times (before Prapatthi) for losing the wealth of Kaimkaryam to the Lord & His AchAryAs . (5) Control one's indhriyams and direct them in paths recommended by Bhagavath Saasthrams. (6) Enhance one's AchArya Bhakthi and anubhavam of ArchA Moorthys at dhivya dEsams and others. (7) Through Manas , Speech and body avoid things to be avoided ( free oneself from thoughts on Vishaya sukhams ,avoid Boasting and stay away from BhAgavata apachAram ) and engage in permitted activities ( Reflecting on the upakArams done by the AchAryan , repeatedly reciting dhvaya manhtram and engaging in Kaimkaryams to AchAryAs and BhAgavathAs). adiyEn will continue with the 875th to 877th Sahasra Naamams today, which will cover the 16th chapter of Srimath Rahasya Thraya Saaram ( PurushArTa KaashtAdhikAram ). 875) (PraNavam) Bhagavath Daasa kaimkarya dhAsya dhvaividhya vEdhithtrE nama : (Meaning): Salutations to Swamy Desikan , who understood the two different kinds of Daasathavm that a Prapannan enjoys. (Meaning ): This and the next two NaamAs deal with the 16th Chapter of SRTS ( PurushArTa Kaashtai) : BhAgavatha Kaimkaryam is the end limit of Bhagavath Daasa Kaimkaryam . It is the duty of the Daasan to do what pleases his Lord. In the case of Bhagavaan , the Sarva Swamy , what pleases Him the most, is Kaimkaryam to His BhAgavathAs , who are very dear to Him . Therefore the BhAgavatha Kaimkaryam is the end frontier of Bhagavath Kaimkaryam . The very fact that he is a Bhagavath dAsan makes a prapannan , BhAgavatha Daasan . This BhAgavatha Daasathvam is of two kinds :(1) Since Bhagavaan desires all to be the daasAs of His BhAgavathAs , the Daasathvam originating in this manner is one kind of BhAgavatha Daasyathvam (2) The Daasathvam arising from the adoration of the BhAgavathA's guNams and becoming as a result his Daasan . Among the two categories of BhAgavatha Daasathvam , the second category is superior to the First. Similarly , Bhagavath Daasathvam can be classed into two categories : (1) The natural daasathvam of a Sesha BhUthan to his Sarva Swami (2) the GuNam-Based Daasathvam , where the prapannan is charmed by the delectable guNams of the Lord and becomes His Daasan . Swamy Desikan has revealed to us these two divisons in Bhagavath and BhAgavatha Daasathvams . 876) Srimath Bhagavath Daasa Daasya-prApthaananyathva virOdhagnE nama: (Meaning): Salutations to Swamy Desikan , who refuted the concept that BhAgavatha Daasathvam will interfere with being Daasan to anyone else including Bhagavaan . (Comments): Swamy Desikan states here that the vow by Prapannan not to be daasan to anyone except Bhagavaan ( ananyArha sEshathvam) will not clash with being a Daasan to the Lord's BhAgavathAs. Thirumanthiram requires that a Mumukshu should cultivate ananyArha sEshathvam through Bhagavath sEshathva Jn~Anam . The very same Bhagavath sEshathva Jn~Anam leads one onto BhAgavatha Seshathvam. A Bhagavath sEshan is one , who can be used by his Swamy in any manner his Lord wishes to use him . If it is Bhagavaan's cherished wish for His Daasan to serve as a daasan to His dear BhAgavathAs , it is the duty of the Mumukshu to be the Daasan to BhAgavathAs as well . There is no conflict here in being Daasan to both BhAgavan and His own BhAgavathAs. The deeper meaning of AshtAksharam is BhAgavatha sEshathvam indeed ! 877) (PraNavam) Srimath BhAgavathAnyOnya daasya sAdhana tathparAya nama: (Meaning): Salutations to Swamy Desikan , who proved that the BhAgavatha Daasaas can be Swamy to each other without conflict . (Comments): The question arises as to how the two BhAgavathAs have paraspara (mutual) daasyathvam ( servantship) and Swamithvam (Lordship) . If one is a daasan , the other has to be a Swamy and vice versa. There appears to be a conflict in mutual daasathvam . Swamy Desikan states in PurushArTa Kaashtai chapter that there is no conflict . It is like two out of respect to each other offer upachArams to each other . One who offers upachAram is the daasan and the other who recieves it (the Phalan) fits into the role of Swamy . These roles can reverse without conflict during another upachAram . The fact that both can recieve the phalan permits both of them to be Swamis . Since both engage on different occasions to perform kaimkaryam that yields phalan , both can also be daasars of each other . adiyEn will continue with the 878th to 880th Sahasra Naamams today, which will cover the 17th chapter of Srimath Rahasya Thraya Saaram ( SaasthrIya niyamana adhikAram). 878) (PraNavam) PrapannAnvaha sambhAvya SaasthrIya- - niyama priyAya nama: (Meaning): Salutations to Swamy Desikan , who emphasized the importance of the prapnnan performing the karmAs ordained by the SaasthrAs. (Comments): This 17th chapter discusses the performance of required kaimkaryams according to the directives of the SaasthrAs. After Prapatthi , Prapannan is required to perform kaimkaryams that please his Lord . How can he know what pleases his Lord and what does not ? Only SaasthrAs can be of help in determining what are desirable to the Lord , the Master of the Prapannan . One has to desist from performing asAsthrIya karmAs( those not ordered by the SaasthrAs). 879) (PraNavam) BhAshyakArOktha SaasthrAnumatha kaimkarya saara vidhE nama: (Meaning): Salutations to Swamy Desikan , who was conversant with the SaasthrOktha kaimkaryams identified by EmperumAnAr. (Comments): At the time of leaving for Parama Padham , EmperumAnAr instructed his sishyAs on five karmAs that one should do in the Post-prapatthi period: (1) To study Sri BhAshyam and teach it to others. (2) If one is not able to do that , one has to study Dhivya Prabhandhams , recite them and teach them to the others. (3)If one is unable to do the above , he should perform kaimkaryams at dhivya dEsams such as offering naivEdhyams , Sandal paste , Lamp and garland to the Lord. (4) If one is not able to perform kaimkaryams at the dhivya dEsams , one should meditate on the inner meanings of Dhvayam frequently. (5) If one can not even recite dhvayam , he should seek the shelter of a sri VaishNavan and stay in his shadeand serve that noble soul. 880) ( PraNavam) ullangitha Aajn~AkaraNA avaishNavathva- - prasAdhakAya nama: (Meaning): Salutations to Swamy Desikan , who ruled that one who transgresses the commands of the Lord is not a VaishNavan (avaishNavan). (Comments) Performance of the karmAs that are dissonant (Viruddham) with Bhagavath Saasthrams goes against the inherent nature (Svaroopam) of the Prapannan. adiyEn will continue with the 881th to 888th Sahasra Naamams today, which will cover the 18th chapter of Srimath Rahasya Thraya Saaram ( AparAdha ParihAra adhikAram) . 881) (PraNavam) PrapannAjn~AthikaramAdhi prAyascchittha visEsha vidhE nama: (Meaning ) : Salutations to that AchAryan , who had clear knowledge about the appropriate kinds of PrAyascchittham for the different kinds of trespasses of the Lord's commands. (Comments) : Even a Prapannan , who is dear to the Lord can not trespass the Lord's commands. If he does so wilfully , he acquires sins and has to perform the appropriate PrAyascchittham for parihAram ( preventing those sins causing any harm ) . Due to imperfections in their Aathma guNams , PrapannAs might end up committing apachArams and they should realize immediately about their mistakes and perform the relevant acts of repentance prescribed by the Saasthrams . (882) (PraNavam) yEnOnishkruthyudhAseena prapanna laghu- dhaNDa dhrusE nama: (Meaning) : Salutations to that AchAryan , who knew that there is a small punishment for the prapannan , who does not pursue the prAyaschittham for the sins that he committed willingly. (Comments) : The Lord metes out such small punishments to a Prapannan , who consciously committed sins . This punishment ordered by the Lord tends to be small in scope even if the sins committed may be major in nature. This is a result of the Lord's affection for one , who had performed prapatthi at His sacred feet . Even such a small punishment by the Lord is for protecting the prapannan. 883) (PraNavam ) Aj~nAthilanghi kaDina prapanna narakaapriyAya nama: (Meaning ): Salutations to that AchAryan , who rejected the notion that the prapannAs who make major trespasses of the Lord's rules will end up in narakam . (Comments): There are two kinds of prapannAs , who transgress the Lord's commands : (1) Those who feel contrite , regret over their errors and perform the appropriate prAyascchitthams quickly . They are known as Mrudhu (soft) Prakruthis among the PrapannAs . (2) Then there are those , who do not repent over their apachArams and fail to perform the prescribed prAyascchittham .This category of prapannAs are known as Katina Prakruthis. Even for Katina prakruthis , the Lord orders a small punishment and saves them from major punishments like residence in narakam . As the protector of prapannAs , the most merciful Lord makes sure that they do not land in narakam as a result of their apachArams . 884) (PraNavam) Prapanna buddhi poorvaina : prAyascchittha- visEsha VidhE nama: (Meaning) : Salutations to that AchAryan , who knew very well the visEsha PrAyascchittham ( PrAyascchittha Prapatthi) as a way to banish the paapams acquired by a prapannan as a result of committing apachArams consciously . (Comments) : A prapannan , who willingly committed apachArams should perform the appropriate prAyascchittham . Such a Prapannan may be powerless sometimes to perform such prAyascchitthams . It is for those , SaashtrAs prescribe a VisEsha PrAyascchittham known as PrAyascchittha Prapatthi. Through this PrAyascchittham , a sinned prapannan performs a visEsha SaraNAgathy for the elimination of the sins that accrued . This visEsha prAyascchittha prapatthi is not for mokshArTam but only for the banishment of the sins that resulted from wilful commitment of aparAdhams to BhagavAn and His BhAgavathAs . The first prapatthi done for gaining Moksham ( MokshArTa Prapathti) can be done only once . The second special prapatthi is therefore allowed for the sole purpose of gaining freedom from the sins aquired by the Katina Prapannan . Hence , there is no conflict between these two prapatthis done for different purposes . 885) (PraNavam) Mahaapaata prapanna prasidhda nishkruthi VedithrE Nama: (Meaning) : Salutations to the AchAryan , who knew that even the noble ones known for their exalted conduct (sishtAs) should perform the big praayascchitthams prescribed by the ShAsthrAs for the big sins that they might have acquired . (Comments): SishtAs are those , who follow strictly the Veda mArgam . These MahAns are exemplary beings and the rest of the world follow their ways. Therefore , it is appropriate for them to practise the prAyascchittham proportionate to the level of sin and set an example for the others . Otherwise , the rest of the world will ignore the needed prAyschitthams (acts of contrition) prescribed by Bhagavath Saasthrams citing the behavior of the sishtAs . These major sins relate to Bhagavath and BhAgavatha apachArams . The sishtAs have to publicly practise the prescribed prAyaschittham for the benefit of the world ( for lOka sangraham ) instead of seeking private redress . If they are unable to do it , they should perform PrAyascchittha Prapatthi .Swamy Desikan is saluted here for his knowledge of these subtle codes of conduct for sishtAs . 886) (PraNavam) KaDina aniyatAyu: prapanna aayurvruddhi sAdhakAya nama : (Meaning): Salutations to that AchAryan , who was aware of the Lord granting additional years of life to the Katina prapannAs so that they can gain mOksham at the end of their earthly existence . (Comments) : Even for Katina prapannAs ( who willfully trespassed and did not practise prAyascchitthams) , our Lord makes sure that they gain mOksham at the end of their lives . These Katina prapannAs are of two categories : (1) those with niyatha aayus ( destined to live here for a specific or set period of time) and (2) anitha aayus (those life span had not been settled) . For the niyatha aayus katina prapannAs , the Lord makes sure that they experience the light punishments and gain the mOksham at the end of their lives . For the aniyatha katina prapannAs , our Lord grants them additional years to exhaust their light punishments so that they can also gain moksham at the end of their lives on earth as long as they had asked for Moksham at the end of their earthly existence . 887) (PraNavam) mOkshArTa nyAsa samhArya dhee-poorvatthOra- pApagnE nama: (Meaning): Salutations to that AchAryan , who refuted the view that the performance of MokshArTa Prapatthi ( Prapatthi done for gaining Moksham ) will destroy all the paapams acquired knowingly . (Comments): There is a point of view that all paapams acquired wilfully after Prapatthi are destroyed for the Katina prapannAs . The supporters of this view cite the section of Charama slOkam ( Sarva PaapEbhyO MokshiyishyAmi) as their pramANam . They take the position that prAyascchitthams for wilful sins are not warranted . Swamy Desikan following AchArya RaamAnujA's stand in Sri BhAshyam refuted this view as erroneous intrepretation of GithAchAryan's Charama slOkam message . Swamy Desikan's view is : One who wilfully trespassed should perform the appropriate prAyascchittham or visEsha prAyascchittham. If not , there will be delay in gaining Moksham as explained in the previous sahasra naamAs . The SaashtrAs will be rendered meaningless if one insists that the sins wont stick after prapatthi and that there is no need for performing the appropriate prAyascchittham to get rid of them. It is the reason why great AchAryAs like Sri RaamAnuja were very careful in their anushtAnams after prapatthi that paapams do not result . They held the view that the Lord will forgive only those sins , which were acquired without knowledge by MokshArTa PrapannAs . In Sri BhAshyam , AchArya RaamAnujA intrepreted the Upanishad (Sruthi) passages to establish that for Bhakthi yOgis seeking Moksham , the sins accumulated knowingly will stick and cause delays in Moksham . A similar situation exists for those observing Prapatthi yOgam . Buddhi Poorvaka paapam will stick ; refutation of this view that holds all kinds of paapams acquired by a katina prapannan do not stick will result in a MahA DhOsham of " SrI BhAshya VirOdham " . Prapatthi alone without prAyascchittham or VisEsha Prapatthi will not destroy the wilfully acquired paapams . 888) (PraNavam) krutha paathaka nAsArTa saraNAgathy vEdhithrE nama: (Meaning): Salutations to that AchAryan , who knew that Prapatthi is done for the destruction of the sins accumulated during pre-prapatthi stage of life . (Comments): There is some confusion in intrepreting the Lord's intent implied in His Charama slOka Vaakyam : "Sarva PaapEyO mOkshayishyAmi". AchArya RaamAnuja and Swamy Desikan intrepreted this passage correctly by instructing us that Laghu Sikshai (light punishment) and performance of the appropriate PrAyscchittham will eliminate with Lord's grace even the wilfully acquired sins of a (Katina ) prapannan during the post-prapatthi period . There is no pramANa vachanam for the elimination of wilfully acquired sins during the post-prapatthi period through the mere anushtAnam of Prapatthi . 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 . adiyEn will continue with the 891st to the 898th Desika Sahasra Naamams today, which will cover the 22nd , 23rd Chapters of Srimath Rahasya Thraya Saaram ( Gathi chinthanaa adhikAram and ParipoorNa BrahmAnubhava adhikAram ) 901) (PraNavm) Muktha-Prapanna saanandha- vibhujn~Ana dhurandharAya Nama: (Meaning) : Salutations to that AchAryan , who was able to comprehend that the Lord is the one who has equal aanandham with Muktha jeevan or He (Swamy is that Utthama AchAryan , who understood the Lord gains His aanandham through the Muktha Jeevan . (Comments): In Parama Padham , BhagavAn blesses the Muktha Jeevan with Kaimkarya rasam , accepts the Kaimkaryams and becomes joyous over it . Parama Padha Naathan is Niradhisaya Bhogyan (AarA amudhu/ insatiable nectar) and Lord shows that aspect of His svaroopam to the Muktha jeevan and blesses that jeevan to enjoy the bliss on an equal level with Him . AzhwAr has described this " anthamil pErinbhatthu adiyOradi irutthuvAn " . The Lord will bless the jeevan to perform all kaimkaryams to his heart's content and accept them with joy. The Lord will become happy at seeing the Muktha jeevan becoming happy . Bhagavan is intrinsically filled with niradhisaya aanandham . There is no inconsistency in Him getting additional aanandham from the Mukthan's kaimkaryams . It is like the AabharaNams enhancing the beauty of a person , who is already beautiful . 902) (PraNavam) MadhuvidhyAdhyadhikAree gathyanthara visEshavidhE nama: (meaning) : Salutations to that AchAryan , who knew fully well the routes other than ArchirAdhi maargam ) prescribed for different SaadhakAs (adhikAris) such as those perfroming upAsanais like Madhu VidhyA . (Comments) : The Saadhakan practising the Brahma VidhyA known as Madhu VidhyA wishes to attain Brahma PrApthi ( reaching Parama Padham) after earning the position (SthAnam ) Of Vasu . He gains it . At the end of the rule as Aditya Vasu , he attains Parama Padham . He can not therefore travel via ArchirAdhi Maargam , since he has to welcome the Muktha Jeevans travelling on ArchirAdhi maargam in his role as Adithya Vasu. Therefore , he has got a different route to Parama Padham than ArcirAdhi mArgam . There are also others , who do not gain Brahma PrApthi via archirAdhi maargam : (1)There are those paramaikAnthis , who perform VyUha upAsanaa . They go from this world to the SvEtha Dhveepam ( the continent in the middle of the milky ocean, where only Suddha yAjis live). After that they attain Aniruddhan , Pradhyumnan and SankarshaNan in that order and finally reach VyUha Vaasudevan ( Para VaasudEvan in Sri Vaikuntam ). (2)Lord Brahmaa in Sathya lOkam gain Moksham after PraLayam( Ultimate deluge) as a result of their Bhagavath UpAsanai . Thus there are different routes to Parama Padham besides ArchirAdhi maargam prescribed for different adhikAris . 903) (PraNavam) MukthyavasTA aanandha taaratamya vaadha vinAsakAya Nama: (Meaning): Salutations to that AchAryan , who defeated the notion that the Muktha Jeevans in their state of Mukthi do not enjoy the same level of bliss amongst themselves . (Comments): Madhva Matham holds that there are gradations/variations in the level of bliss enjoyed by the different Muktha Jeevans . VisishtAdhvaitha matham rejects that notion and holds that all mukths jeevans enjoy the same level of bliss in Parama Padham and there are no Taaratamyams amongst them . Madhva Matham holds that the bliss enjoyed by one who gained Mukthi from the Deva sareeram has a higher level of enjoyment than one who got to Parama Padham after leaving a human body . Madhvaas also believe that the Phalan of enjoyment of Sriman NaarAyaNan in Parama Padham is proportionate to their level of UpAsanA . Swamy Desikan rejected these views based on Veda PramANam : ( Mukthan enjoys parama saamyam with BhagavAn and enjoys sama bhOgams with the Lord ). Therefore all MukthAs are dear and equal to the Lord except in the powers to create , protect and destroy the world. Those powers are reserved for the Lord alone. Therefore , there are no gradations in the bliss enjoyed by the Muktha Jeevans , whether thay had manushya Or Deva Sareeram before gaining Mukthi. 904) (PraNavam) Jagathsrashta parabrahma tulyAnandha vimukthi dhrusE nama : (Meaning): Salutations to that AchAryan , who knew that the Moksham is the enjoyemnt of aanandam similar to the one enjoyed by the Lord , who creates the world. (Comments): Maharishis have stated that the Mukthan enjoys Bhogam at the same level of the Lord except engaging in Jagath Srushti and other vyApArams reserved for the Lord. ParamAthmA's aanandham in creating the world is equally enjoyed by the MukthAs by looking at those activities of the Lord without their direct involvement in the creative activities by the Lord . 905) (PraNavam) ParipoorNa ParabrahmAnubhava sruthi vEdhithrE nama : (Meaning): Salutations to that AchAryan , who was knowledgable about the portion of the Vedam dealing with ParipoorNa ParabrahmAnubhavam . (Comments) : Muktha Jeevan enjoys ParipoorNa BrahmAnubhavam . He enjoys the Para Brahmam with GuNam , Vigraham ( Form) and VibhUthi (Iswaryam). Swamy Desikan was conversant with the Veda Bhaagams dealing with the enjoyment of the Muktha Jeevan in Parama Padham . "sOsnuthE " of Taittireeya Sruthi states that the Muktha jeevan not only enjoys Brahmam but also its guNams (i-e) the Muktha Jeevan enjoys Brahmam with its auspicious attributes . Based on Sruthi PramANams , BhUmAdhikaraNam of SrI BhAshyam also states that Muktha Jevan enjoys Para Brhamam with its VibhUthis. 906)(PraNavam) SuniscchithArTa Parabrahmaanubhaca reethikAya nama : (Meaning): Salutations to that AchAryan , who clearly stated the well established meanings of ParipoorNa BrahmAnubhavam revealed by the Sruthis. (Comments): These well established meanings are: The Muktha Jeevan enjoys the Sacred body , limitless auspicious attributes and His Iswaryams at all times, places and states as insatiable bliss ( Niradhisaya bhOgam ) . 907) (PraNavam) SamsAra PrathikoolArTa MukthyavasTAnukoolya-dhrusE nama : (Meaning): Salutations to that AchAryan , who comprehended the the prathikoola vasthus in SamsAric world become anukoola vasthus in the state of Mukthi. (Comments) : It has been stated that the LeelA VibhUthi ( Praakrutha lOkams like ours and Nithya vibhUthi ( aprAkrutha lOkams) are Iswaryams of ParamAthmA , who is the object of bliss for the Muktha Jeevan in the state of Mukthi. There is a question . SaashtrAs instruct us to leave SamsAric prakrutha lOkam since it is the source of grief. In that case , how can the PrAkrutha Vasthus cause joy to muktha jeevan ? The answer is: For one with bile disease , Milk is prathikoola vasthu (disagreeable and grief-generating vasthu) . Once the bile dhOsham (disease) is cured , milk becomes a most enjoyable (anukoola) vasthu. When prathikoola vasthus arising as a result of our karmAs caused sorrow , they become anukoola vathus after getting rid of the karmAs and gaining MOksham . 908) (PraNavam) Sripathithva Parabrahma tulyAnandha vimukthi dhrusE nama: (Meaning): Salutations to that AchAryan , who understood that the aanandham similar to the Sriya: Pathi ( Lord of MahA Lakshmi ) is indeed Moksham . (Comments):There are Veda Vaakyams , which say that the Muktha Jeevan becomes united (Iykyam) with Para Brahmam . The correct meaning of these passages is that the Muktha Jeevan attains Saamyam (Equality ) with the Lord. Mukthan does not become Brahman. Mukthan is distinct from Brahman , who has unique attributes like Being the Lord of MahA Lakshmi and unique VyApArams (activities ) like the creation of the Universe . Mukthan unlike the Lord is the sareeram for the Lord and is atomic in size compared to the Lord , who is Vibhu (all pervasive) . In Jn~Anam and aanandham , both Mukthan and Para Brahmam have equality .Mukthi is therefore understood as having Jn~Anam and bliss equal to the Lord . Through the 28 Swamy Desika Sahasra NaamAs , Thirukkudanathai Andavan has covered the following 5 chapters of Srimath Rahasya Thraya Saaram : 1) AparAdha ParihAra AdhikAram--- 18th AdhikAram 2) SthAna VisEsha AdhikAram---- --- 19th AdhikAram 3) NiryANa AdhikAram ------------------- 20th AdhikAram 4) Gathi VisEsha / Gathi ChinthanAdhikAram------------ 21st AdhikAram 5) ParipoorNa BrahmAnubhava AdhikAram -- 22nd AdhikAram Here are the Summaries of the FIVE chapters covered in the last two postings (NaamAs 881-908) : 1) AparAdha ParihAra adikaram : This chapter deals with the ways in which a Prapannan in the Post-Prapatthi period can destroy the sins accumulated in a conscious manner . There are two kinds of sins that accumulate. One accumulates unconsciously and the other is the one that is accumulated deliberately . For the Prapannan , who never forgets that he is the Seshan ( Servant ) of the Lord and performs kaimkaryams for the Lord , the sins acquired without consciousness wont stick. If the Prapannan engages in acts deliberately that result in sins , then he has to regret for it and perform the appropriate prAyschittham , then those sins will also be destroyed . That PrAyascchittham is in the form of another Prapatthi (not for Moksham but for removal of the sins ) . When one who deliberately engages in accumulating sins and does not perform the needed PrAyascchittham , he or she experiences sufferings in this life itself . He is however saved from Naraka anubhavam by PerumAl's forndness for the Prapannan driven by his compassion . Thus Prapannan gets a light punishment and is saved from Narakam . Prapannan in the post-Prapatthi period has to guard against the biggest of the apachArams : BhAgavathApachAram or wilful offences to BhagavAn's dear ones. Lord will not fulfill Prapatthi for those , who commit such Bhagavatha apachAram. PrAyascchittham is essential in such cases to avoid the anger (nigraham) of the Lord . The sins acquired deliberately after Prapatthi are destroyed in this way : The repentance over committing such sinful deeds consciously destroys one fourth of the Paapams. Another quarter is destroyed by not engaging in such sinful acts . The attempt to perform PrAyascchittham takes care of another quarter of the sins and the completion of the PrAyascchittham eliminates the remainig fourth measure of sins. Thus for a Prapannan , Narakam or rebirth does not happen thru the power of the Prapatthi anushtAnam Quote Link to comment Share on other sites More sharing options...
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