SrI Thirukkudanthai Desikan’s Sri Desika Sahasra NAmam

Annotated Commentary in English By: Oppiliappan Koil SrI VaradAchAri SaThakopan sadagopan.org atv utaKlpm 0 o40 Ebook89 206to440 Tatthva MukthaKalapam iy Aas 0t 0 16 Ebook88 101to168 20to100 SthOthra granthams, Satha Dhushani Divya nAmams iseaRkh 40t 9 92 92 69 480to492 478to479 66 441to477 56 197to205 181to196 RakshA nikshepa nyAsa vimsati Saccharita RakshA PrakaraNa granthams tAtparya chandrikai ay abaagl o1 7 5 7 1to19 Balya Vaibhavangal Desika sahasranAmams: Dhyana slOkams Introduction 1 T hlaa aayna 71t 6 Ebook90 Ebook 91 168 721to769 793to1008 186 681to705 128 114 101 Srimad RahasyaThraya Saaram 770to792 122 557to680 Swamy Desikan's Vaibhavam andHisSookthis 493to523 115 Chillarai Rahasyangal 524 creationofPadh Incidents and 544to556 Sankalpa Suryodayam 525to543 “Nithya vyAkyAnaadhikAram” “NithyAnushtAna SthApanAdhikAram” “SiddhAntha- VyavasthApanAdhikaram” Sri PAncharAthraRakshA Rahasya Rakshaa Nigamanam 195 C ITLE ONTENTS

rnhm 6 o10 52 169to180 granthams - k aarm 76t 2 180 706to720 uka Sahasram

N AAMAS P AGE

sadagopan.org sadagopan.org PoundarIkapuram Andavan. Like Swamy Andavan.Like PoundarIkapuram the growthofmanyAchArya Paramparais SampradhAya Pravarthakar (Patriarchofth becametheMunithraya name givenbyLordAarAvamudhan)and Desikan (a SampradhAya Granthams,GopalaDesikaca (SrIrangam Swamy).Because ofhisscholarshi (VazutthUr Swamy),AaLavandhAr(Vazut hiskeydisciples,whoare sanyAsis were By thetimeGopalaDesikatu Desikan wasinstructedby SaakshAth RaamAnujaavathAram).Afterco the illustriousSaakshAthSwamy(VedAnth BhagavathVish GitABhAshyam, BhAshyam, teenyears,thisprecocious Even inhis his parents. become oneofthegreatestSrIVaishNavite Champu).Thischildwasbo ViswaguNadarsa (authorof poet, SrIVenkatAdhwari (maternalunc ApuLLAr AchArya RaamAnujA), islinked Hisfamily SaasthrAs andVedAnthA. other incarnationofSwamyDesikan) beca SooriatRoyampettai,whowill SrI In theTamilyearVikrama(170 I NTRODUCTION . ïImiÚgmaNtdeizkidVyshönamvil> SRI THIRUKKUDANTHAI DESIKAN’S

SRI DESIKASAHASRANAAMAMS ïImÌaepalyR mhadeizkE>Anug&hItm! . ïImteingmaNt mhadeizkaynm>. his AchAryan tosettledo his AchAryan rned thirty,flocksofsishyA 0 C.E),aboywasborntoth . ïI>. 1 child masteredGranthaChathushtayam(SrI including SrIrangam SrImath Andavan and SrImathAndavan SrIrangam including AchAryAs. He was named Gopaladesika by by wasnamedGopaladesika AchAryAs. He a RaamAnujaMuni,whoisconsideredas is SampradhAyam).His lineage ledonto considered incarnationsofNaatha Muni the famous Sahasram and Sahasram the famousLakshmi thUr Andavan)an ayam andRahasyaThrayaSaaram)from mpleting his studies, the youngGopala studies,the mpleting his rn onaPurattAsiPoorAdamdayand will to Matapalli AacchAn (direct disciple of toMatapalliAacchAn(directdiscipleof be revered later as be reveredlater use ofhisextraord me to be revered as Thirukkudanthai me tobereveredasThirukkudanthai p in oral and written interpretationsof p inoraland Desikan, Thirukkudanthai Desikan Desikan Thirukkudanthai Desikan, le ofSwamyDesikanandtheMaster wn in Thirukkudanthai. wn inThirukkudanthai. s wereattracted tohim. Three e great VaishNavite scholar e greatVaishNavite scholar d SaakshAthSwamy Apara Desikan(the inary eruditionin

sadagopan.org sadagopan.org from NavalpAkkamSrOthriyAs andKa Jn~Anam abundant Veda-Saasthra Swamy ofNaavalpAkkam.Dr.VVisfrom theinsightfulco naamAs inEnglishfrom Swamy. adiyEnwouldattemptto provide underthecommandofHH VasudEvAcchAr Andavan andcommente Thirukkudanthai It isthisextraordinarySahasraNaamam onSwamyDesikancreatedby Rahasyams. SooryOdhayam andSrImathRahasya Thraya PaancharAthra rakshA,GadhyathrayaBhAsh offoodfor ThirumaNN andoffering (the threeaachAramsofSr ofPrapa NikshEpa RakshA(establishment (GeethA BhAshyam),TatthvaMukthAKala The coverage includesthehighlightsof wealth oftrueJn~Anam). sampath pradham”(asthOthramwhichbani reciting thisSahasraNaamamaboutSwam SwamyDesikan.Thirukkudantha Sookthis of ganam andarTaPushti”coverssystem known as“SrIDesikadhivyasahasraNaam One ofthemostimportantwo name ofAparyApthAmruthaSwamy entere Desikan 1782 C.E,Thirukkudanthai the daystoobserveSriJayanthi JayanthyA SwamyDesikanandSri SopAnam of mo AparyApthaamrutha DhyAnaSOpAnam aazhwAr, anAhnikaworkdealingwith ofPeriyAzhwArandKa ThiruppallANDu Saaram), bhAshyamonTatthvatikaof SaraNAgathy, acommentaryonthemagnum Among hismanySrISookthisare:NikshE AravAmudhan’s temple. performed unjavruthtiandsettledinahut to all of us, who cannot approach this to allofus,whocannot approach VedAdhyEthaaNavalpaak VipascchinmaNi a greatSampradhAya Kaimkaryam.Desika

I VaishNavAs: Sankhu-chakra dhAraNam, adorning of adorning dhAraNam, Sankhu-chakra I VaishNavAs: rks of Thirukkudanthai Andava rks ofThirukkudanthai etal).Twodaysbeforehis and Brahmanishtaas.What and by Lord AarAvamudhan Himself. Himself. by LordAarAvamudhan 2 Satha DhUshaNi, TaathparyaChandirikai DhUshaNi, Satha mmentary byDr.V.VaasudEvAcchAr(VV) Sri Kosamwithoutthe extraordinaryhelp NNinuNN SirutthAmpuofMadhuraKavi opposite SwamyDesika d into SanyAsAsramam and was given the andwasgiven d intoSanyAsAsramam DAksha VeekshaNyamofMahAVidwans DAksha tthi astheupAyam),SaccharithraRakshA kam Sri VV Swamy for His MahOpakAram kam SriVVSwamyfor His MahOpakAram the dailyritualsforaSrIVaishNavan, the meaning and the gloss on individual the meaningandglossonindividual SwamyDesikan,commentaries on a SthOthram”.ThissthOthramhas “rasa d inTamil byNavalpAkkam Dr.V. ParavakOttai PoundarIkapuram Andavan ParavakOttai PoundarIkapuram i Andavan himself describes the power of thepower Andavanhimself describes i opus ofSwamyDesikan(RahasyaThraya yam, ChathusslOki BhAshyam, Sankalpa Sankalpa ChathusslOkiBhAshyam, yam, atically thelife,VaibhavamandSrI apam (summary of our SiddhAntham), apam (summaryofourSiddhAntham), pa ChinthAmaNi, an original work on workon anoriginal pa ChinthAmaNi, y Desikanas“akhyaathiniraasisarva the Lord (Bhagavath Nivedhanam), the Lord(Bhagavath shes nescience and confers ononethe andconfers shes nescience BhakthAs willforeverbeindebted to BhakthAs dhi NirNayam(thecriteria forselecting SaaramandexcerptsfromChillaRai deled afterSrIBhagavathDhyAna an illustrious scholarly family and has familyandhas scholarly anillustrious ascent toParamapadham in Sri VV Swamy has done is SriVVSwamyhasdoneis n is his divine SrI Sookthi n ishisdivineSrI n SannidhiatLord

out of the asura ladies(kills out oftheasura makes theraysofSun inferiortoHis rays and withHisbrilliant dark nescience allofYo tossed aboutinsamsAricnightfulfill bothth May LordSudarsanA,whobanishes M --SlOkam jwAlA-jAjvalyamAnA vitaratu bhavatAmveepsayAabhIpsitAni || 1, kalyA kaNTha-vaikalya dvibhugharipu-vadhU dO: kharjUdUragarja bAhyA bAhyAndhakArakshata-jagad Sri vidisi disi SaudarsanyujjihAnA Sudarsana Jvala jaJvLymanaivtrtu Sathakam dae> ojURËrgjRiÖbu"irpuvxUk{QvEkLykLya baýabaýaNxkar]tjgdgd»arÉUMna SvxaMna, saEdzRNyui¾hana idizivid RaamAnujA’s time: NaarAyaNaJeeyar, Sathakam ofSriKoora Suda toLord oursalutations Let usoffer Thirupputkkuzhi. epidemic thatgrippedthepeopleof andShOdasAyudha Bhagavan (SudarsanAshtakam At anothertime,SwamyDesikancomposed in thiscontext. thecontestants easily.Th Desikan defeated ofotherdarsanams.Dueto proponents prayedtoSudarsanaBhagavan said tohave effort. HeisrecognizedastheSankalpaSa anymajor priorto BhagavAn toSudarsana toofferone’spraNaamams It iscustomary P understand themultifacetedge through hismagnificentcommentary.Itis

RA EANING N AAMAM :

iz itrSk«TysaivÇmicR> the offending asuras); His matchless jwaalai (flames) shine Hismatchlessjwaalai (flames)shine theoffendingasuras); Évta< vIPsya=ÉIiPstain. tiraskrutyasAvitramarchi: nius ofSwamyDesikan. agadankAra bhUmnA svadhAmnA | bhUmnAsvadhAmnA agadankAra 3 radiance. WithHis valour,Hemakeswidows radiance. the powerofSudarsanamanthram,Swamy kthi of Para VaasudEvan. Swamy Desikan is Desikanis kthi ofParaVaasudEvan.Swamy pervades alltheworlds withHislustreand e SrISookthiofParamatha arose Bhangam rsana with two slOkams ofSrISudarsana rsana withtwoslOkams e inner and outer darkness ofthosewhoare e innerandouter an ashtakamandSthOthramonSudarsana a greatSudarsanaUpAsakarofAchArya before an important debatetodefeatthe before animportant ur desires! Lord Sudarsanan destroys the ur desires!LordSudarsanan indeed an eye opener and helps us eyeopenerandhelpsus indeedan SthOthram)todriveawayafever

sadagopan.org sadagopan.org That LordSudarsanan,theterrorofasur matchless power,Heprotectsalltheworl thesixcorn andstaysinside of theMoon left legisstretchedoutinawalkingmanne hands. HehastheprathyAleeDaposture(the Jaya Jaya Sri Sudarsana, Jaya Jaya SrI Sudarsana! Jaya Sri JayaSrISudarsana! Sudarsana, own Sahasra Naamam,letusofferour contestants soundly.Beforestartingthe Suda Lord saluted thesixteenweaponsof Inthelaststanza ThiruvahIndhrapuram. thetheoriesofrival syst refuted/demolished systems todefendthedoctri After HisprayertoLordSudarsana,Swamy flowing hairmadeupofradian SrIKooraNaarAyaNaJeeyarvisu Purushan, In thefirstof25slOkamsdealingwith M --SlOkam || bhUyAt soudarsanOva:pratibhaTaparusha:pUrusha:pourushAya 75, nissImEna svadhAmnAnikhilam pratyAleeDhEna tishTanpraNava-sa Sri jyOtiscchUDAla-mouLis-trinayana Sudarsana ÉUyat! saEdzRnae v> àitÉqpé;> pUé;> paEé;ay. Sathakam inSsImen SvxaMna iniolmip jgT]emviÚimRma[> àTyalIFen itóNà[vzzxraxar;q!kae[vtIR, JyaeitíUfalmaEi¦iônynv of Yourdesiredwishescompletely! without let. Maythosetongues EANING :

dn:;aefzaeÄu¼bahu> nes of SrI VaishNavam. Through 54 exquisite verses,He nes ofSrIVaishNavam.Through54exquisite t tonguesofflame;Hehas of flamessurroundingthedi api jagatkshEma-vannirmimANa: vadanash-shODasOttunga bhAhu: bhAhu: vadanash-shODasOttunga sa dharAdhAra shaTkONa vartI| shaTkONa sa dharAdhAra salutations to Lord Sudarsanan. salutations toLordSudarsanan. 4 As andraakshasAsempowerusalways! ds and confers auspiciousness onthem.May auspiciousness confers ds and of Paramatha Bhangam, SwamyDesikan ofParamathaBhangam, write-up onSrIVedAnthaDesikaDhivya r). HeispeggedinPr thedescription(VarNanam)ofSudarsana rsana forempoweringHimtodefeatthe ems in front of Lord Dhaiva Naayakanof ems infrontofLordDhaiva right legisbentandshortened,whilethe alizes the Aayudha Raajan: Hisupward alizes theAayudhaRaajan: Desikan went on todefeatsixteenrival Desikan went ered, intersecting triangles. With His ered, intersectingtriangles.With three eyes aswellsixteen sc ofSudarsananfulfillall aNavam and the orbit aNavam andtheorbit Saarvabhouman growinme! Nidhi (treasureofVeda-VedAntham).Ma Yugam expands.HeistheoceanofMercyan mathamsthatha Veda BaahyaandKudhrushti filled withnescienceandviparIthaJn~Anam) the radiantSunthatbanishesdarkness Desikan), whoincarnatedonthisearthtopr asmad desika tadgurUn srutisiraschooDaarya rAmanujau tadgurUnsrutisiraschooDaarya asmad desika naw ïIzQkaepsENyrm[ïIïIptIn!Éavye. 2. ïIramnuj pU[RyamunmunIn! ramarivNde][aE r¼ez< rxupu¼vanujgué< ïImÚtaitRiCDdm! , ASmÎeizktd!guên! ïuitizríUfayRramanujaE May adiyEn’sdeepbhakthi M || bhavatu paramabhakti:srInidhauvenkatesE mE vedachooDaagurau niravdhikaruNabdhau kumati kalivilAsadhvAntatigmAmsujAle| rakshAsAdhanAyAvathIrNe akilabhuvana Évtu prmÉi´> ïIinxaE ve»qeze .1. inrvixké[aBxaE vedcUfaguraEme k…mit kilivlasXvaNt itGma

grow atthesacredfeet 5 otect alltheworldsan of the night of kumathis (deluded souls (deluded ofkumathis ofthenight d is the VedAnthAchAryan. HeistheSrI d istheVedAnthAchAryan. y superior Bhakthi forthisAchArya Bhakthi y superior . He destroys the false disputations of disputationsof . Hedestroysthefalse ve advanced as the influence ofKali ve advancedastheinfluence of SrIVenkatEsan(Swamy d theirbeings!Heis

sadagopan.org sadagopan.org joy of the Saadhu Janams. joy oftheSaadhuJanams. adiyEnhascomp wealth oftrueJn~Anam. Naamams ofSwamyDesikanwillremove on hisauspiciousattributesandnobled This famousSahasranAmamonSwamyDesi M prakhyAtamakhyAtinirAsi sarva-sa srImat trayIsEkharadEsikasyanAmn àOyatmOyaitinrais svRsi³yat>, ïImTÇyIzeordeizkSy Muni, SwamyNammAzhwAr,SenaiMudali Periya Nampi, SwamyAaLavanthAr,MaNakkAlNampi,UyyakkoNDAr,Naatha RaamAnujar, PraNathArThiharar (Madaipa that goesupwardfromSwamyDesikan,Ap adiyEn salutesmydirectAchAryan(Saak M sainyarama nAtha srIsaThakopa poorNayAmunamuneenrAmAravindEkshnau srIrAmanuja rangEsam raghupungavAnujagurum EANING EANING : :

d< saxumude tnaeit. 3. saxumude d< Na srIsrIpathInbhavayE|| mpatpradam sAdhumudEtanOti|| srImannatArticchidam| AM sahasramguNata:kriyAta:| 6 shAth Swamy) and His AchArya paramaparai AchArya Swamy)andHis shAth osed thisSahasranAmamforenhancingthe , PeriyaPirAttiandEmperumAn. one’s ajn~Anamandconferthesupreme eeds. RecitationofthissacredSahasra LLI AacchAn),BhagavathRaamAnujar, uLLAr, AathrEyaRangarAjar, AathrEya kan has been composed kan hasbeen withreflections that Desikan!). dream thatagreatAchAryan wa blessed AnanthAryawithHisownsannidhi a appeared inthedreamofAnanthArya fatherof (AnanathArya ofThUppulwasthe Thirumalai, whentheLordgave Glory betothatDesikan,wh madhusUdanarangEsa-sAkUtEkhshita-janmakAya ( SrIman NaarAyaNan). Supreme Being.Bothofthemes elaboratedonthe and who comprehended established theSupremacyofSrImanNaarAy (Swamy Desikanhad12yearsofGarbhaVaas years. SwamyDesikan’smother’snamewasThOtArambhA. Salutations totheAchAryan, totArambAgarbha-sUryasamkhyAbdAvAsa-bhAsurAya ( nama: vEenkaTEsa-krupAlabdha-ana ( (All nAmAsareprecededbypraNavam) B 3 2 1 ) ) S ) ALYA mxusUdnr¼ez sakUtei]t jNmkaynm> taetarMbagÉRsUyRs< ve»qezk«palBx AnNtayRSvßiciNttaynm> R I MANNIGAMANTA

VAIBHAVANGAL ïImiÚgmaNtdeizk idVyshönamavil> (B EGINNING OyaBdavas Éasuraynm> o incarnatedasaresultof who resided in his mother’s inhis who resided : N

STOTR tablished thatthereisnone, D s going to be born as his son. adiyEn’s salutations to s goingtobebornashisson.adiyEn’ssalutations A

OF E M boon to AnanathArya in his dream. inhis boon toAnanathArya A SIKA

ntArya-svapna-chintitAya THE S 7 A 1 nd promisedhimasath-puthran.TheLord RAMBHA TO S

DIVYA Swami Desikan. Lord of the Seven Hills Desikan.LordoftheSevenHills Swami hand bell.AnanthAryarealizedfromthat tatthvam ofSrImanNaarAyaNanasthe AHASRA am likeBrahmaRishiParAsara,whoalso 19 aNan earlier. Botharesuperior sages,

: SAHASRA N the matchlessmercyofLord Of womb (garbhaVaasam)for12 AAMAMS nama: who isequalorsuperiorto nama:

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A M A VALI :

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Desikan. Kaliyan’sPaasuram is: Thiruviruttha Paasuram26("naanilamvaai (PeriaThir The paasuramofKaliyan whoincarnat indeed ThiruvEngadamudayAn, (When wecombinethe4 atTh PrakAsan’s sannidhi Salutations totheAchAryan, who incarnat dIpaprakAsa-nikaTa-sadmAvirbhAva-bhAsurAya ( nabhasya-sravaNa-srIsa-teertha-vAsara-janmavatE ( BhAratham: upAy propels themtofocusonMoksha an TamOguNams RajOand of birth arerid whoreceivethe Saarvabhouman. Those fellonSwamyDesikanand of SrIrangam KatAksham (Right atbirth,thesaabhiprAya hailedasMadhusoodhanan! whois of RanganAthan, Salutations tothatDesikan,whowasblessed for SravaNanakshathram). Maasam/PurattAsi ascendant inBhAdrapada (Swamy Desikanincarnatedonthedaywh (PurattAsi SravaNam)! Salutations totheOne,whowas bornon 5 4 ) ) dIpàkazinkq sÒaivÉaRvÉasuray nm> nÉSyïv[ïIztIwRvasrjNmvtenm> sAtvika: sa tu vij~nyEa: sa vai mOkshArtha-chintaka: || sAtvika: satuvij~nyEa:vaimOkshArtha-chintaka: ya jaayamAnam hipurusham saiÅvk> stuiv}ey>vEmae]awRicNtk>. jayman< ihpué;< y, th irutthaNkA DhivyadEsam! andthe5 m pasyEth madhusUdana: | m pasyEthmadhusUdana: th 8 names andrecite, itbecomes clearthatitis umozhi 10.1.2) and Swamy NammAzhwAr's SwamyNammAzhwAr's umozhi 10.1.2)and Madhusoodhana-RanganAtha KatAkshamat Madhusoodhana-RanganAtha en Nakshathram ofSravaNamwas en VishNuNakshathram

kkoNdu”) hint attheavathAramofSwamy kkoNdu”) hint / purposeful glance of the auspicious Lord glanceoftheauspicious / purposeful Lord SrinivAsan’s ThIrthOthsavam day LordSrinivAsan’sThIrthOthsavam d becomefilledwithSatthvaGuNamthat am according toaslOkamofMahA even atbirth withtheauspicious glances ed inthehousenexttoLord DhIpa ed asSwamyDesikanatThirutthaNkA. . VishNu is the devathai/presiding deity isthedevathai/presiding . VishNu elevated himtobecometheAchArya

nama: nama:

The gambhIra sound emanating from theto from The gambhIrasoundemanating “viyan kalaikaLmoytthidu naavinmuzh of otherdarsanamsjustlikethe Lord’sbe ch Swamy DesikanasVishNuGhaNtAvathAran wasinspiredtocomp Desikan Thirukkudanthai during AarAdhanamforLordSrInivAsanatThirumalai. thenon.Eventoday,thetwo from sannidhi of SwamyDesikanandtheLord beengi Jeeyarthatthebellhas through the AarAdhan in Thirumalai foundthebellused The dayafterthedream ofAnanthaSoori,th vaasam started thereafter. ThOthArambhA. Inthatdream,ThOthAra Further attestationsarefromthedreamof hillsintheSankalpa Lord ofSeven hasrevealed tousth (Swamy Desikanhimself throughmanyevidences! isindicated ThiruvEngadamudayAn Salutations tothatAchAryan,whosein srIsa-ghaNTaavatAratva-jn~ ( Desikan (VenkatEsaavathAran). andthenatThir top ofthesevenhills Here, KaliyanconnectsthedarsanasoubhA tannai yaamsenRukaaNDumTaNkAvilE EmpirAn– yennai aaLudayaIsanai uchciyilkaNDupOy minnai, Venkatatthu ponnai maamaNiyaiaNiyArnthathOr --Periami[ epa[ Thirumozhi 10.1.2 '[ t[ 6 ) ïIz"{qavtarTv}apkanekyui´mte nm> f ^[ yaQAdyy f ^[ yam f ^[ Evg f ^[ mam]iAy`]iyaa f ec[ f kdt f B ka] fT uc I c^[ eym f ciyib instructed that the hand bell should not be used in his notbeusedinhis instructed thatthehandbellshould fDm SooryOdhayam verse: "vidhrAsinI"). verse:"vidhrAsinI"). SooryOdhayam ApakAnEka-yuktimatE nama: f t] f k] f n 9 f pira[ f tEtaa akkodu vaadhiyarmoolamaRak-kaitthavan”. utthaNkA, theavathArasthalamofSwamy AnanthArya,whogave ven toThOthArambhAfortheincarnation mbhA swallowed the bell and the garbha mbhA swallowedthebellandgarbha big bellsinthefrontmaNDapamareused fkaviEl. ll chasesawayasur carnation as the divine hand bell of bellof hand carnation asthedivine gyam of ThiruvEngadamudayAn first on gyam ofThiruvEngadamudayAnfirston e archakAsattheSannidhi oftheLord ngue ofSwamyDesikan droveawaythe fD Epay am, missing. Lord Srinivasan instructed Srinivasan am, missing.Lord at heistheavathAram ofthebell f - ose this naamam based on the fact that basedonthefact naamam ose this ased away the disputations of scholars scholars of ased awaythedisputations f

f

As. Thequotationis: theLord’sbellto

sadagopan.org sadagopan.org upadesams ofAppuLLAr). and af disputants runawayfromAppuLLAr to partakethewaterthataccumulatesfrom asurAs). tothepeelings iscompared that Vaaddhis; ( when infear, latter runaway orthera "Vaadhi-hamsAmbhu-vAhar” known as Sage Athri.HewasagreatVishNuBhakth (ApuLLar wasthematernaluncleofSwamy Salutations tothatAchAryan, whowasth AtrEyavAdihamsAmbuvAhA ( was clearheaded aboutTatthva Jn~Anam thro dhiyO: ananthasurEs-tanooja:” (Swamy Desikanhasdescribedhimselfas Salutations tothatAchAryan, whoincarnat anantArya-putrakAya ( nama: performance ofmanyYaj~nams). agniaadhAnamthrough hadperformed ofhis thepreviousgenerations since dhOsham SoorE: HereThirukkudantha as: himself (Swamy Desikandescribes (One whoperformedYaj~nams)! Salutations toSwamyDesikan,whoincarnat puNDarIkAkshAkhya-yajva-pautrAya ( nama: 10 9 8 7 ) ) ) AaÇeyvaidh AnNtayRpuÇkay nm> ) pu{frIka]aOyyJvpaEÇaynm> SvSvkal AnNtguék«t jati³yaidkay nm> AnNtguék«t SvSvkal they seetherainclouds.When i Desikan hints thatSwamy hints i Desikan He recalls that he is the son of Ananatha Soori, who rya-bhaginIsutAya nama: 10 e nephewofApuLLArAathrEyaKulam! PouthrO vidhatamakavitEPuNDarIkAksha ed asthesonofAnanthAryaThUppul! A and AchAryan in his own right. He was right.He own A andAchAryaninhis ed asthegrandsonofPuNdarIkaYajvA terwards rejuvenatethemselves fromthe “naanA siddhAntha neethisramavimala “naanA siddhAntha of the Lord's bell that chases away the thatchasesaway of theLord'sbell the rainfornourishment.Similarly, ugh hisstudyofSidh Desikan and hailed from thelineageof from hailed Desikan and in bearing clouds to the Swans, which which totheSwans, in bearingclouds Desikan had no abrAhmaNya no Desikan had therainstops,theyhasten dAntha NyAyams). this occasion. withprayersforlonglife inauspiciousness ghee totheaccompanimentofappropriat soon afterthebirthofchild.Thetongue the individual.Thefirstofth world. Thefirstsevenaredonebytheparent bythekalp There are40samskAramsdefined father,AnanathaSoori! prescribed agefromhis Salutations totheAcharyan, whoreceived KaalakshEpa GhOshti ofNadAthUr AmmA GhOshti KaalakshEpa maternalunc his Swamy Desikanjoined (AppuLLAr)! katAksham) ofbothVaradAcchAr(N varadAchArya-rAmAnujAryaubhayakrupEkshitAyanama: Salutations totheAcharyan,whowasblesse ( samsAram). "maNNmElninRanOykaLtavi VaradAchAr): Sookthis andSrI upadEsams through his Desikan, astheavathAramofVenkatEsan Yugam.Swamy thesamsAricillsinKali is thepowerfulmedicinefordestroying VenkatanAy Thereisasaying:"Kalou his son. VenkatEsan. HenceAnanathaSoorichose He wasalso bornonthePurattAsi SraVaN Desikan istheincarnationofsacredha bytheparentsfornewly bornchild.Swamy the secondofsamskAramsdone 11 NaamakaraNam isasamskAramthatperformedonthe father, AnanthaSoori! anantAryakrutasrImadvEnkaTEsAbhidhAnakAya nama: Salutations totheAcharyan,whowasgive ( svasva-kAla-anantaguru 12 11 ) ) AnNtayRk«t ïImÖe»qezaiÉxankay nm> vrdacayRramanujayR %Éyk«pei]tay nm> ese SamskAramsafterbirthis -kruta-jAtakriyAdikAya 11 adAthUr AmmAL) and RaamAnujAcchAr adAthUr AmmAL)andRaamAnujAcchAr (Veda PrAyam).Giftsaregivenawayduring e Veda ManthrAs seeking protectionfrom e VedaManthrAsseeking Jaathakarma andother nd bell of Lord VenkatEsan of Thirumalai. VenkatEsanofThirumalai. nd bellofLord the appropriatenameof"Venkatesan" for the n the name of “SrI VenkatEsan” by his byhis of“SrIVenkatEsan” n thename of Thirumalairemoved le, AppuLLaar toprostratebefore the le, AppuLLaar d toreceivethemercifulglances(krupA ofthechildistouchedthreetimes with L (grandson of the nephew of AchArya ofAchArya ofthe nephew L (grandson s and the most of the others are done by s andthemostofothersaredoneby am day,whichisthebirthdayofLord as celebrated by his son (KumAra ascelebratedbyhisson(KumAra aka:" toindicatethatLordVenkatEsan a soothrAs for one who is born in this borninthis whois forone a soothrAs rtthananE" (Hecure nama: JaathakaramA. This is done done JaathakaramA. Thisis

th dayafterbirth.Thisis samskArams atthe our samsAric ills oursamsAric d alltheillsof

sadagopan.org sadagopan.org and conferredimmenseauspiciousnessontheworld. the worldanditsbeings.Similarly,Swam and otherrelatedvidhyAs.Themoonthataris able toaccomplishextraord Svargam. SwamyDesikanasthemostdistin kulam. SageViswAmithrahadthepowerba Swamy DesikanwasbornintheViswAmithra The MoonthatrisesfromtheOcean isthecaus kulam! Salutations totheAchAryan, where thishappeningoccurredev anugraham inoneoftheslOkamsadhika Appu disciple, NadAthUr AmmAlandhis Thus SwamyDesikanwasblessedtorece the achAryan toinstructthechildinVedA child tobecomeanillustrioussampradhAya attendants oftheGhOshtiincluding years oldatthattime.Thechild’sdhivya RaamAnujA) onthewestprAkAramofLord PuNya phaLam”.Swamy Desikan’sownavathAra AchAryaRaamAnuja in Swamy Desikansaluted performance ofPrapatthiatthe Nithya KaimkaryamtoSrImanNaarAy incarnated toguideusin anugraha forMoksha Prapatthi asanupAyam Swamy Desikan’savathAramwasforfort (PuNyams) ofthisworld! nama: jagatpuNyamahAphalAya Salutations tothatAchAryan,whoisthema ( visvAmitrAnvaya-abdhIndavE ( 14 13 ) ) ivñaimÇaNvyABxINdvenm> jgTpu{ymha)lay nm> inary thingsduetohismast following theVedicway andtoreceivetheblessings of who servedastheMoonforoceanofViswAmithra sacred feetofaSadAchAryan. en todayontheHasthigiri. nama: 12 ntha Saasthrams andSaamAnyaSaasthrams.

great NadAthUr AmmAL.Heblessedthe y Desikan arose from ViswAmithra Kulam Kulam fromViswAmithra y Desikanarose raNa SaarAvaLi. Onecanwitnesstheplace aNan at SrI Vaikuntam through the aNan atSrIVaikuntamthroughthe pravarthakar and asked AppuLLArtobe pravarthakarandasked tEjasattracted theattentionofall VaradarAjA. Swamy Desikan was just five five VaradarAjA. SwamyDesikanwasjust gnificent fruit ofall gnificent fruit ive theparipoorNaanugrahamofboth ifying theVedamaargamandprotect guished descendant ofthisvamsamwas descendant guished es fromtheoceangladdensheartsof sed onpenancetocreateIndhranand LLAr. SwamyDesikanreferstothis m. It is our blessed fortune thatSwamy m. Itisourblessedfortune gOthram and enriched the fame of that gOthram andenrichedthefameofthat e fortherisingofthatocean.Similarly, hisYathirAjaSapthathi as“tri-jagath m resulted alsofromtheintegrated ery (PaaNDithyam) ofTarkam the auspicious deeds the auspicious (GrahasthAsramam). is givenandthebachelorreturnshome adhyayanam,avabru conclusion oftheVeda enters GurukulamandfollowstheVeda SamskAram underaSadAchAryantakesplace ChauLa(firstcuttingofhair six months), GarbhAdhAnam, ,Seemantha,Jath VenkatEsan. son, the AchAryanforhis recognized astheAchAryan. andinst performs BrahmOpadEsam One who fromtheAchAryaSrEshtar,AnanathaSoori! upanayanam Salutations tothatAchAryan,whorece Jagath PuNyaMahAPhalam. andanushtAnamrecommended sadAchAram DevAs, thehumansandallchEthanamsbe result ofthePanchaMahAYaj~nAnush avApsyatha grahasthan. Thisfitswi importance ofmanyancientsamskArams puNyams oftheworld.Hewasfruit Taapa SamskAram timeofSamAsray the One receivesduring AppuLLAr! Salutations totheAchAry vAdihamsAmbuvAhArya-kruta-t ( anantArya-AchArya-ratna- ( mantrams towearthem. (ThirumaNN andSrIChoorNam) onthedesi PuNDra SamskAram NaarAyaNa ontheshoulders 16 15 ) ) vaidh AnNtayaRcayRrÆ k«taepnyns ” (ParamaSrEyasresultedtotheenti : Beingimprintedwiththedivi : Initiationintotheadorning th theobservation:“ an, whoreceivedPancha This issmruthivachanam. krutOpanayana-samskrutayE 13 Apadi- samskrutayEnama: aNam the following five samskArams: aNam thefollowingfivesamskArams: to formSikhai).AfterUpanayanam,Pancha tAnam andotherVaidhikakarmAs).The that collective puNyam. He established the that collectivepuNyam.Heestablishedthe Upanayanam follows the SamskArAs of Upanayanam followstheSamskArAsof tha snAnam isperfo tha snAnam VrathAs knownasPrAjApathya. Atthe ived thesacredrites (samskAram)of and isreadyforenteringmarriedlife likePanchaMahAYaj~namsfora parasparam bhAvayantha:srEya:param akarma, NaamakaraNa, anna prAsna (at akarma, NaamakaraNa,annaprAsna(at nefited fromtheseobservances ofthe gnated sectionsofthe upper torsowith ructs theBrahmachAr by Swamy Desikan. Thatbecamethe by SwamyDesikan. for aVaishNavan.Afterthat thechild re world and Vaidhika SrI grew asa re worldandVaidhikaSrIgrew of thetwelveUrdhva PuNDrams ne disc and conchofSrIman discand ne Anantha Soorithusbecame samskArams fromSwamy nama: rmed, guru dakshiNai dakshiNai rmed, guru

i in the is is i intheVedAs

sadagopan.org sadagopan.org VaishNavA wayoflifecanbenefitfrom. This isavery important postingthat every Sr at: http://www.ahobilamutt.org/samas.html andscholarlyarticlewritten acomprehensive PadhmanA SrImaan KaraLaapAkkamAnantha one’struelifeis beginning of The VaishNavan. lifeasaSrI one's of thatmarksthebeginning pancha samskAram and UpadEsams on Receiving (3) SaamkhyA ofKapilaa (2) NyAyaof Gouthama (1) TheVaisEshikAofKaNAda mastered: that in thesixsystemsofphilosophy The Vedicdoctrinesarefurtherelaboratedby OthersareNaasth Vaidhikam/Aasthikam. The acceptanceoftheauthorit but byitselfisnotaSaasthrA. terminology”. ThustheSruthihascapabili understand SaasthrAstobe“asetofsystem aSaasthrA;VedAs becoming mouldedinto VedAs areSruthisandnotSaasthrAs.Sruthi yatha:andSaasthrayOnith (JanmAdhyasaya theUniverse of sustenance andthedissolution The VedAscelebratetheSupremeSelf(Bra hencesupremeandfinal. the VedAsis (krutham) byanyone.Itiseternalandtimeless. “akruthrimA Sarasvathi” meansapourushEya its sixlimbsandsiras()! Salutations totheAchAryan,whostudied(p adhIta-sAnga-sasiraskAkr ( 17 ) AxItsa¼sizrSkak«iÇm srSvtyenm> Yaagam/IjyA dAsa nAmam Manthra Thrayams : Instructions onhowtoperform : Instructions fromtheAchAryan(RaamAnujaDaasan) linked toPanchaSamskAram. linked y ofVedamsmakesadarsan utrima- sarasvatayE nama: (ashtAksharam, DhvayamandCharama slOkam) 14 Bhagavad RaamAnujA and Swamy Desikan BhagavadRaamAnujAandSwamyDesikan ikam (ChArvakam,BuddhismandJainism). erformed adhyayanam)oftheVedaaswith atized knowledge with a set of scientific atized knowledgewithasetofscientific i Vaishnavaoranaspi thetextofUpanishads(VedaSiras)and are notSaasthrAs bythemselvesaswe as well as the source of dhivya Jn~Anam aswellthesourceofdhivyaJn~Anam on PanchaSamskAramsthatisarchived ty ofbecomingthesourceaSaasthrA, has theflexibilitytoandofpotentiality Vedam, onewhichhasnotbeencreated vAth -BrahmaSoothrAsI.1.2-3).The hman) astheFirst ItistheLord’sbreath.Theauthorityof bhaan (SrIAnand)ofChennaihas Bhagavadh AarAdhanam daily. It is Itis AarAdhanamdaily. Bhagavadh am (systemofphilosophy) rant toleadtheSrI cause ofcreation, ancillaries andUpanishads. This 17 ThrayyanthaGuru,VedAnthAch known as Our SwamyDesikanmasteredalltheVeda SamhithA coversspiritualknowledge;Saama proximity oftheSupremeSelf.YajusSa portion, /thecodeofaction,upAs The contentoftheVedAs SeekshA/orthography/phonetics of VedAs)orupavEdAs(sub-vEdAs): A clearcomprehensionoftheVe (6) UttaraMeemAmsaofBaadarAyaNaVyAsa. (5) Poorva-MemAmsAofJaiminiand (4) YogAofPathanjali AppuLLAr (MaathulAthSaklaa:kalaa:). receivingallVeda-Saas father /AchAryan impartial judge).SwamyDes inmany the correctpositions/siddhAntham padha bhEdha vidhyA-sthithi HisAacharyan Swamy Desikansalutes AachAryan, AthrEyaRaamAnuja(SwamyAppuLLAr)! nama: samprAptAkhila-sAstradhiyE vAdihamsAmbuvAhArya- Salutations totheAchAryan,whoreceiv ( 18 ) vaidh niruktha/nighantu: lexicon and lexicon niruktha/nighantu: Kalpam (thesystemofri /astronomy JyOthisham Chandas/prosody /grammar th Naama celebrates Swamy Desikan’sma come under the three categories: Jn~Ana /knowledge /knowledge underthethreecategories:Jn~Ana come -vishaya sthEyaBhootham ikan's own son, KumAra VaradAcchAr refers to his KumAraVaradAcchArreferstohis ikan's ownson, tuals andceremonies) dAs is gained bythestudy isgained dAs 15 unique meaningofVedicwords. unique for His MahOpakAram thisway:" for HisMahOpakAram thra Jn~Anam fully from his uncle, Swamy fromhis uncle, Swamy fully thra Jn~Anam mhithA deals withkarmaKaaNdam;Rg mhithA deals ed Sakala-Saasthra Jn~Anam from His ed Sakala-SaasthraJn~Anamfrom anA or spiritual realization through the the or spiritualrealizationthrough anA Aryan and NigamAntha MahA Desikan. andNigamAnthaMahADesikan. Aryan samhithA dealswithprayersandchants. SamhithAs withangamsandhenceis areas of divine Knowledge like an areasofdivineKnowledgelike stery oftheVedAswithitssix " (Onewhoestablishedclearly of thesixVedAngAs(limbs Vishvak-

sadagopan.org sadagopan.org his ability to direct his feetinsearchof todirecthis his ability becauseofhaving He wascalledAkshapAthar name forSageGo AkshapAthar istheother Gouthamar. aboutNy because ofHisvisEshaJn~Anam Salutations totheAchAryaSaarvabhouman AkshapAdIya ( gautamAya D MuktA KalApam). VedAntha DesikA”(acommentaryofSwam SrI “SarvArTaSiddhiof entitled Koil SeshAdhryAcharya SwamyofOppiliappan from the monum difference canbeobtained established thesoundnessofVisishtAdhvathin Swamy Desikanhascriticizedextensiv Saathvika ,whichhelpusobtain the interpretations ofVedictexts, wese SoothrA:2.1.27).Wedependentirely funda authorityofVedAsis (inviolable) Bhagavadh VisishtAdhvathins following the existenceofSupremeBeingas (anumAna) oververbalcomprehension(sa VaisEshikAs acceptthe authorit one. VisishtAdhvaithinsobjecttoth The - VaisEshikasystems are closeto so andcriticizeditsdeficiencies philosophy modesthere.Hewasanau Desikan was theextentthatwasrequired).Swamy to have acquaintedmyselfwithVaisEshikam hassaid:“paryAptam Swamy Desikanhimself with KaNAdaMaharishi! -tantrapaarINaayanama: Salutations tothatAchAryan, whoisaMast ( 20 19 HIVYA ) ) k[adtNÇpair[ay nm> Aa]padIygaEtmay Aa]padIygaEtmay nm>

N A M A S : N A M A S 20 y of the VedAs but place th y oftheVedAsbutplace nama: TO

16 the coreofknowledge th 100 em asasat-kaaryavaadam. TheNyAya- ely the VaisEshikA-NyAyA doctrines and ely theVaisEshikA-NyAyAdoctrines mental (SruthEshu sabdha moolathvAth- (SruthEshusabdha mental bdha). Forinstance,theyattempt toprove er oftheVaisEshikA ek thehelpofSmruthis,IthihAsAsand undly in his masterpi undly inhis Raamunaja SiddhAntham, theSupreme Raamunaja SiddhAntham, uthamar, theauthorof NyAyaSaasthram. thetruemeaningof thority on VaisEshika-NyAya systemof thority , who is known as “apara Gouthamar” “apara as , whoisknown ontheVedAs.Ifthereareconfusionsin

ental Ph.D. dissertation of SrIman V.N. ental Ph.D.dissertationofSrIman one anotherandaregenerallytreatedas paryasaishamKaNacharanagathAm”(I symbolic eyes on his feet.Thisdenotes eyesonhis symbolic Aya saathrams createdearlierby Sage creator oftheworldbyinference. For y Desikanontheverse-work,Tatthva ’s views.Thedetails onthepointsof eir emphasis oninference philosophy associated philosophy ece, SarvArTaSiddhi. at followscloselythe Vedicstatements. Swamy Desikan followed thefootstepsof Swamy Desikanfollowed grants allfruits.Meemsaka runsthusinto (prescribed inKarmaKaaNDa) directlyto The MeemAmsakaasconnectth Supreme Being. suit theirneedsandtherebycommitthemajo trueVedicviews. of NyAyasoothramsconsistentwith views ofSageGouthamA’sNyAyaSaasthram Sw RaamAnujA, AlavanthAr andAchArya bhUtha Jn~Anam)areself-luminous.Foll VedAs clearlystatethat theSoulandits existence neednotbeprovedbyanyother )isself-lum that theSelf(individual state ofmOksham.Thisviewisagainstth according toNyAya-VaisEshikA view-isex butisnotknowledge(i.e knowledge possesses To giveanexampleofthedifficultiesNy (Desika DhivyaSahasraNaamAs201-204). of besalutingthishelp Desikan will darsanam isa SoothrAs todefendour Desikan’sclea rigorofSwamy VedAs. The tocleansethein SiddhAnjanam) uswithtwoSrI Swamy Desikanblessed interpretation. of betweenthemeanings was discord AkshapAthar andreconcilingthemtothetr VedAs. SwamyDesikanbecameanauthority ignoring “innumerable andunequivocal”Vedic “innumerable ignoring Utthara MeemAmsam(VedAnth His workisknownasPoorvaMeemAmsam The VedAngamofMeemAmsamwascreated by Saasthram blessedtousbySageJaimini. meemAmsA mAmsalAyanama: Salutations totheAchAryaSaarvabhouman ( 21 ) mIma terpretations thatwere dissona am). Thecommentators ofMeemAmsaisaccused e powerandprivilegeofgi 17 Swamy DesikanwithfourmorenAmAslater monumental contribution. Thirukkudanthai Thirukkudanthai monumental contribution. quality (the attributive knowledge/ quality (theattributiveknowledge/Dharma e Vedic view, which unconditionally affirms affirms e Vedicview,whichunconditionally the deedsthemselvesin illuminating agentsuch amy Desikanremovedtheveda-viruddha Aya system,itstates nsing ofthewaywar the risk of being grouped withanatheist. grouped the riskofbeing inous. It is ever-shining as "I" and its inous. Itisever-shiningas"I"andits ue meaningoftheVedAs,wheneverthere Sookthis (NyAyaParisuddhi andNyAya His poorvAchAryaasand banishedthese , who is the embodiment of MeemAmsa ofMeemAmsa theembodiment whois , NyAya SoothrAs and the strict Vedic NyAya SoothrAsandthestrict owing the footsteps of Naatha Muni, owing thefootstepsofNaathaMuni, in interpreting the r offenseofdenyingtheexistence and blessed uswiththefirmfoundation and blessed actly likethenon-sentientstonein and that of his AchAryan is known as as and thatofhisAchAryanisknown .), itisnotself-luminous.TheSelf- Sage , a sishyar of Sage . ofSageVyAsa. Sage Jaimini,asishyar statements andinte ving the fruits of deeds ving thefruitsofdeeds nt withthetrueintentof d meanings ofNyAya d meanings that theSelf(Aathma) NyAya Saasthrams of stead ofIsvara,who as knowledge. The rpreting themto

sadagopan.org sadagopan.org Soothram: MeemAmsa means“inquiry”. Jaimini inquire that thePoorva andUtthara MeemAmsas sEsvaraMeemAmsa created twoSrISookthis, flawsthathadcreptintothe blemishes and Viruddham (inconsistent with the VedAs). withtheVedAs). (inconsistent Viruddham Brahmam isrealand themathamthatde Dharmam isoftwokinds: to givethefruits). result. TheindwelleroftheseDevathAs DevathAs haveroopam(SarIram).Whenth anugraham. Veda-sanctioned worshipped through that throughhissoothrAs Jaimini indicated fold: and MeemAmsaPaadhuka)arefive housedinth Swamy Desikan’sconclusions KumArila Bhattaretal. Vaadhamraised condemned thenirIswara each other.SwamyDesikan showedthatth (athAtOBrahmaJijn~AsA) There neednotbeanyconflictbetweenthes Awataeäüij}asa Supreme Being- way); intodharmic (athAtOdharmaJijn~AsA-inquiry SageVyAsainquiredinto the His AchAryan, Awatae xmR ij}asa essence of Upanishads. essence ofUpanishads. MeemAmsa SaasthrAs)throughthecons VyAsa, HisGuru,Sage as abeginning. constructingMeemAmsaSoot engaged in Saadhyam (thatwhichcanbedonebyus Siddham (thatwedonothavethepowertodo) and

18 is SrImanNaarAyaNan,whoempowersthem interpretations of MeemAmsa SoothrAs. He interpretations ofMeemAmsaSoothrAs.He ey are connected in a seamless fashion and fashion ey areconnectedinaseamless e two inquiries. Botharecomplimentaryto e twoinquiries. Isvaran (Sriman NaarAyaNan) has to be Isvaran(SrimanNaarAyaNan) hastobe e two SrI Sookthis (sEswara MeemAmsa e twoSrISookthis(sEswaraMeemAmsa by thecommentatorslike GaNtanAthan, ey are pleased, thefruitsof the karmAs Just asBrahmanaddressed inUtthara and MeemAmsa PaadhukA, to establish toestablish andMeemAmsaPaadhukA, clares Prapancham isunreal is Veda are onesystemwithoutanydiscord. and attain fruits thereof through His His through thereof andattainfruits nature andattributes d intoDharmawiththebeginning completed thattask(inquiryintothe hrAs withthesetwodharmAsinmind suchasYaaga-Yaj~nams).Jaimini truction ofBrahmaSoothrAs,the ofBrahman,the MeemAmsa andestablishedfirmly two MeemAmsaas.SwamyDesikan revealed Bhagavath sEshamandtheLordisSarvaSesh established thesameprinciple(ChEthana One, whoreceivestheupakAramofSeshan MeemAmsam bydefiningSeshathvamorsEsh Seshathvaminthe Sage Jaiminispeaksof Jaimini arereal.TheJeevAthmawhoperfor MeemAmsA, theVedaKarmAsandfruits delectable kaavyamswith maadhuryam. Typically expertiseinTarka Saasthram(Logic) and logic. gave thistitletoSwamy Desikaninrecognit opposeVisishtAdhva who and philosophers, Salutations totheAchArya Saarvabhouman, wh kavitArkika-kEsariNE ( nama: rowsofkaavya an expertinclimbingthe “kaavya-s RathnaMaalikai: in hissapthadhi tothis Annanrefers Bhayankaram PrathivAdhi al principles of YaadhavAbhudhayam, HamsaSandesam,whic Salutations tothatAchArya Saarvabhouman, kAvyAlankAra-tattvajn~Aya ( nama: who wrotetheMahABhAshyamforVyAkaraNasaasthram. vyAkaraNa-tantraPatanjalayEnama: Salutations totheAchAryaS ( 24 23 22 ) ) ) kaVyal»artÅv}ay nm> Vyakr[tNÇ ptÃlye nm> ptÃlye Vyakr[tNÇ kivtaikRkkezir[e nm> ankAra saasthrams. aarvabhouman, who is theequiva whois aarvabhouman, Bhagavad RaamAnujaSiddhAntham. 19 ms, dramasandalankAramsusedtherein). ms karmAandupAsanaaarealsoreal. One needs “kOmaLa mathi” (mind of a a mathi”(mindof One needs“kOmaLa ion ofhisextraordinarymasteryoverpoetry third of his twelveadhyAyamsofPoorva his third of Jeevan andachEthanaprapancham)are rENi naatakAlankrutijn~a:”(Onewhois who blessed us with major Kaavyams like Kaavyamslike uswithmajor who blessed itha darsanam.PandithaasofSrirangam thereof spokeninPoorvaMeemAmsaof aspect of the genius of Swamy Desikan SwamyDesikan of aspectofthegenius (seshaParArthtat a LakshaNam.sEshiisindicatedasthe i. Thusthereisnodiscordbetweenthe does notgowellwith h are known for their unique use of the ofthe use unique fortheir h areknown o is the fear-evoking lion for the poets lion forthepoets o isthefear-evoking clearly theinnermeaningofPoorva lent of sage , lent ofsagePatanjali, hvAth). SageVyAsa the skillstocreate

sadagopan.org sadagopan.org Upanishads, which have gotten theLordundertheircontrol. whichhave Upanishads, RaamAnujA accept mypraNAm May AchArya srutim|| yatsookti:svAdhInapatikAm prasAdhayati praNAmam lakshmaNamuni: --Sri àsaxyit yTsUi´>SvaxInpitka< ïuitm!. Yathiraja à[am< lúm[muin>àitg& Sapthathi, to Him: slOkam out HisdeepreverenceforAchAryaRaamA ofSrIYa Through themanymovingslOkams 10 objects ofinterest. Therefore, SwamyDesikan didnotpayanya asHistaaraka-p RaamAnujA’s lotusfeet Similarly, SwamyDesikan selectedtheSrIS and itwi thehoneybee parama bhOgyamfor The honeybeeenjoysthedele feet oftheParamAchAryanRaamAnujA! Salutations totheAchAryan,whoisliketh yatirAja-padAmbhOja-dvandv ( VijayathAm nigamAnthaGurUtthama:” VijayathAm kavi-thaarkikakesarI VijayathAm YathirAjaMathadhvaja: sikhAmaNi: “VijayathAmgurupankthi Desikan inthiscontextas“kavitArkika yEsha kavi-thaarkikasimhanAdha: elephants ranawayaftertheyheard contenders (prathivAdhis)withHissimha bothtarkamand ofhandling have theskills to rasikan offinethings) 25 ) yitrajpdaMÉaej ÖNÖmaXvImxuìtay nm> Ÿ atu mamkm!, atu compose kaavyamsandpoems. ctable madhu(honey)fromthe pratigruhNaatu maamakam| ). PrathivAdhiBhayankaramAnnansalutesSwamy the simhanaadhamofSwamyDesikan ( a- mAdhvImadhuvratAyanama:

20 kaLapavraja kabaLIkrutha simham”. kaLapavrajakabaLIkruthasimham”.

Oshaka BhOgyam and was blissfully happy. andwasblissfully Oshaka BhOgyam e beethatenjoys thehoneyfrom thelotus Poetry of a high order. He chased away the chasedaway Poetry ofahighorder.He ookthis (the honey) flowing from AchArya fromAchArya ookthis (thehoney)flowing nuja (1017-1137 C.E) and his indebtedness nuja (1017-1137C.E)andhisindebtedness thirAja Sapthathi, Swamy Desikan poured thirAja Sapthathi,SwamyDesikanpoured garjanam (lion’sroar).TheprathivAdhi ttention to otherdars ll not seek anything else to nourish it. anythingelsetonourish ll notseek ams! HisSrISookthis beautifythe Swamy Desikan was able to Swamy Desikanwasable lotus. Thathoneyisthe anams aspotential karNE sa VaishNavite tatthvams. based hisownSrISookthisonthosemast GIthArTa sangrahaandAagamaPrAmANya Swamy Desikanmasteredthedivinework activities). wewillno the daasansofYaamunaMuni; captured inhisownwords:“AaLavanthAr Swamy Desikan’sextraordinarybhakthifo Swamy AaLavanthAr! Salutations tothatAchAryaSaarvabhouman, ( gatham). sitting onthehandofone’spalm(yasya became ascleartoSwamyNaathamuni (824-9 Swamy Desikan pointedoutthat thequin Swamy (Ranga)Naathamuni! wealthbecaus greatspiritual of possessor bewort Naathamuni; otherwise,adiyEnwill (adiyEnhasbecomenAthvA nAthavAnasmi” tEnabhavEyamnA “NaathEna MuninA Swamy NaathamuniandthatheisnothingwithoutHim: Desikanhastestif In hisownwords,Swamy Naathamuni asHisMaster! Salutations tothatAchArya Saarvabhoum nAthayOgIsa-nAthavatE ( nama: yAmunArya-prEmamoortayE ( 28 27 26 ) ) ) yamunayRàemmUtRye nm> pra»…z pdas´ye nm> nm> pdas´ye pra»…z nawyaegIznawvte nm> parAnkusa-padAsaktayE nama: nama:

21

adiyOm;padiyOminialvazhakkE”(Weare naigamikamtatthvam hasthAmalakathAm e ofthemunificence hless and destitute. adiyEnhasbecomethe hless anddestitute. an, who has chosen the YogiSrEshtar, an, whohaschosenthe s ofSwamyALavanthAr(Siddhitrayam, r SwamyAaLavanthar (916-1041C.E)is tessence of the true messages of Vedas Vedas tessence ofthetruemessages who is the embodiment who istheembodiment , SthOthraratnA and ChathusslOki) and , SthOthraratnAandChathusslOki) thavAnaham” and“Naatha-sahAyEna ied that he is the indentured dAsan of ied thatheistheindentureddAsanof erpieces distilling theessence ofSrI erpieces distilling n because of the influence ofSwamy n becauseoftheinfluence 24 C.E)as thegooseberry(nellikkani) t everbeovercome by inauspicious of adiyEn’sMaster, of theBhakthifor

sadagopan.org sadagopan.org as Lakshmi KalyANam,GuNaRathnaKosa as Lakshmi Swamy Desikan wasinspired bythemagnific Bhattar! fromthe pouring rainwater ofSrIsookthi Salutations tothatAchArya SrI ( parAsarabhaTTaarya-mEgha AchAryan, whosemindservesastheabod (The vAzhiyE” karutthudayOn mannan:“KaliyanuraikudikoNDa Thirumangai One ofSwamyDesikan’sVaazhiThirunA feet ofThirumangaiAzhwAr! Salutations tothatAchAryan, whohasimme ( restingplacefortheVedAs. isthesufficient flower Mahizhampoo We worshipSwamyNammAzhwAr,whose srutInAm visramAyAlam yasya sArasvatamsrOtOvakuLAmOdavAsitam --Sri ïutIna< ivïmayal< zQair< tmupaSmhe. Yathiraja ySy sarSvt<öaetaevk…¦amaedvaistm!, Sapthathi, slOkam SaThakOpan aruLinAlE”(Weplacedourhead 4 his ownwords,SwamyDesikanhastold thegraceof onlythrough is possible to hasrevealed NigamAntha MahADeikan Swamy NammAzhwAr! Salutations tothatAchArya Saarvabhouman,who In SrIYathirAjaSapthathi,SwamyDesika the graceofSwamyNammAzhwAr). 30 29 ) ) prkala'!iº Éi´mtenm> ïIprazrÉ"ayRme"sUryMbUcatkaynm> ParakAlAnghri- bhaktimatE bhaktimatE ParakAlAnghri- saThArim tamupAsmahE" Saarvabhouman, who is like a chAthaka bird drinking the whoislikeachAthakabirddrinking Saarvabhouman, nama:

Swamy NammAzhwAr (ParAnkusan).Through 22 sUktyambu- chAtakAyanama:

n salutes Swamy NammAzhwArn salutes thisway: e for thearuLvaakku ofKaliyan). e for mercy-laden cloud known as SrI ParAsara asSrIParAsara mercy-laden cloudknown us that Bhagavath PrApthi and Moksham PrApthiandMoksham usthatBhagavath m, SahasranAma BhAshyam, AshtaslOki, AshtaslOki, BhAshyam, m, SahasranAma ent SrISookthisofParAsara Bhattar such to mam celebrateshisuniquebhakthi nse devotionalattachment tothesacred us: “ThirumAlthALiltalaivaitthOm attheThiruvadiof vaak filledwiththefragranceof is deeplydevotedtothesacredfeetof theLordthrough company ofthose,whoweredisr inspirations forSwamyDe HisPanchasthavamsandot SrI BhAshyam. Hehelp disciple ofAchAryaRaamAnujA. KooratthAzhwAn (1010-1116C.E)isthefather moonrays(SrI itself onthe Salutations tothatAchArya reflecting on the meaning of this srEshta manthram. reflecting onthemeaning ofthissrEshta Salutations tothatAchArya ( pr PanchakAla His forobserving internal quarrels,Swamypreferredtolive where Va Intimes, ThiruvahIndhrapuram. Swamy Desikanspenthistimeatquietplac VaishNava SrI). vaasam) compared totheassociationwith Salutations tothatAchAryaSaarvabhoum yEkAntavAsarasikAya ( nama: ( shown byBhattarinhisAshtaslOki. elaborating onthemeaningsofMoola kavithAyAm prouDimnAnvEdhiKooranAtha byBha wayshown poetic style(saili)onthe principles) fromSwamyParAsaraBhattar’s sathsamprahAya nirdhAraNam(rigorous SrIrangarAja SthavamandtatthvaRathna 33 32 31 ) ) ) ïIvTsicûimïeNÊsUi´JyaeTõa ckaerkaynm> ÖyicNtapray[aynm> @kaNtvasriskay nm> dvayachintA-parAyaNaaya chakOrakAya SrIvatsachihnamisrEndu-sUktijyOtsnA- sikan's ownSrISookthis. Sookthis) of KooratthAzhwAn! Sookthis)ofKooratthAzhwAn! Saarvabhouman who was immersed in reciting dvayamand inreciting whowasimmersed Saarvabhouman Saarvabhouman, who is like a ChakOra bird nourishing whoislikeaChakOrabirdnourishing Saarvabhouman, espectful to SrI VaishNavAs. espectful toSrIVaishNavAs. nama: 23

Manthram, SwamyDesikanfollowedtheway ed hismaster,AchAryaRaamAnujAwrites SrI sookthis.SwamyDesikan developedhis karA et al. Swamy Desikan based his his karA etal.SwamyDesikanbased ttar inHisdivineworks(“yassamskrutha ttar es filled with VaishNavA samooham like samooham es filledwithVaishNavA establishment ofSathsampradhAyam avaishNavAs(thosewhodonothave an, whopreferredsolitude(yEkAntha ishNava ghOshti wasstressedthrough ishNava ghOshti in isolatedplaceslikeSathyAkAlam her wqorks like abhigamana saarAwere likeabhigamana her wqorks sootham” according to B. ANNan). In accordingtoB.ANNan). sootham” of ParAsara Bhattar. He is the senior ofParAsaraBhattar.Heisthesenior akriyA. Hepreferred nama:

solitudetothe

sadagopan.org sadagopan.org Desika MangaLam thisway: Desika MangaLam Panchakam slOkams.His sonattestedtoHisfa The extraordinaryVairAgyam ofSwamyDesi temptations. Salutations tothatgreatAchAryan,wh trirAgaghnAya ( nama: “PraNavadhvichatushkAdhyai: thisway: from dvyAnusandhAnam prasAnthairEva SwamyDesikan sooryOdhayam, In Sankalpa hEthu). mOdhathE” thantheanus can conferauspiciousness nadvaya-vachanata:kshEmakaraNam namuktE:soukhyam, (There isnothingthatexce nmu´e>saEOy<Öyvcnt>]emkr[m!. of dvayam: At theendofchapterondvayamanthr th It standsasthedawnfor SaraNA manthramforperforming (This isthe Swamy Desikanhasinstructed ofthechapter,dvayAdhi At thebeginning vaakyams. based onSruthi dvayam isknownasPoorvAchAryaManthram withtheeternal beingblessed upAyam for SaraNAgathiGadhyam.Heha meaning in AchArya RaamAnujA hascommanded ustorecite dvayam andreflect onitsprofound 34 ) iÇrag¹ay nm> padmAsahAya saraNAgathimantrayEsha:|| pratyUshatAm bhajatisamsrutikAlarAtrE:| pÒashay zr[agitmNÇ@;>. àTyU;ta< Éjits, e dark night of SamsAram). e darknightofSamsAram). eds the sukhanubhavam of Moksham. There is nothing that isnothingthat There ofMoksham. eds thesukhanubhavam KhyAthi-laabha-poojAsu vimukha: vimukha: KhyAthi-laabha-poojAsu us onthepowerofdvayam:

24

am, Swamy Desikanstressestheuniqueness o banished the three kinds ofdesires/ threekinds the o banished andhAnam of dvayam, which is ofdvayam,which isMoksha andhAnam kAram ofSrImadRahasyathrayaSaaram, sukham of Moksham.Thismostsacred sukham of stresses again the unique sukham arising sukhamarising stresses againtheunique kan canbediscernedform HisVairAgya gathy atthefeetofSrImanNaarAyaNan. s revealed that anusandhAnam isthe s revealedthatanusandhAnam (One blessed by PoorvAchAryALs). Itis byPoorvAchAryALs). (One blessed ther’s distasteforfame, fortuneetalin

and bequeathedtousbyBrahmaDevan. Kaanchi ( Swamy Desikan identifiedforushiswealthas yield inauspiciousness/sorrow and PurANams) and PurANams) ofpramAna kinds his masteryofthefour chatushpANDitya-nirviNNaika-mAnasAya nama: Salutations tothatgreat AchAryan, whohas ( (wealth),whychase dhanam is thisKrishNa Itisthegatewayfo bhavyam andbhakthi. wealth cannotbedestroyedbyanyone.I abAdhanamsumanasAmsamarAdhanam susAdhanam udooDha-gOvardhanam (That wealthofwealths,whichliftedthe I willnotas (Through mytongueandspeech, vy

thetriadofPuthraikshaNaa(attachment developed a detached mind as a result of developed adetachedmind asaresult k evenforabladeof and outbyUpanishads of desiresspelled nquered thosethreekindsofdesiresand the Lord standing on top of Hasthigiri at ofHasthigiri ontop the Lordstanding after theevanescent

n, property such as land, wealth wealth land, suchas n, property

ll devotemytimefirmlyto ), whichwasaccumulated desires as PeNNAsai, asPeNNAsai, desires grass fromeventhe wealth, whichonly

sadagopan.org sadagopan.org Sm&itæs, s¼aTskamaT³aexae=iÉjayte. Xyaytae iv;yaNpu s¼Ste;Upjayte, sukhams leadtoattachment andultimately th toac The happinessresultingfromdesire rejecting them. comprehension oftheblemishesarisingfr nama: pancha-prakArasantushTayE Salutations tothatgreat AchAryan,whoen ( and accepteddefeat. whiletheegotistic night, hours ofasingle 1008versesaboutth challenge andcompleted and statedthathe(challenger)alonedeserved challengedSwamy When oneSrIVaishNava ("kavithvamatha kasmalam"--SankalpaSuryOdhayam) ofPaaN kinds thus hadfour thesc interpreting skills in He wasaKavisimham,Taarkika ( andwa pride oversuchaccomplishments Swamy Desikanmasteredalthesefourki Explainingandinterpreting theabove 4. Practicingtheperceptslearnt 3. ReflectionontheVidhyAsreceived 2. thesadh-vidhyais of VidhyAgrahaNam/acquisition 1. outthatthefour itispointed BhAshyam, oftheinnermeaningsth understanding asamsAr virakthifrom Swamy Desikan’s 36 PaaNDithyam nirvidhyabaalyEnathistAsEth ) pravachanam. pÂàkarsNtuòye pÂàkarsNtuòye nm> riptures, UpabrahmaNams and poorvAchArya Sookthis. He riptures, UpabrahmaNamsandpoorvAchAryaSookthis. Dithyam and yet did not develop any pride over those skills overthoseskills anypride Dithyam andyetdidnotdevelop

26 and comprehending their true meanings truemeanings their and comprehending kinds of Scholarship (paaNDithyam) are: (paaNDithyam) ofScholarship kinds

to others and removing their doubts through to othersandremovingtheirdoubtsthrough nds of PaaNDithyam and yet did not show nds ofPaaNDithyamandyetdidnotshow poet couldcompletejustabout 300slOkams theattachment to joyed five kinds of happiness based on his basedonhis joyed fivekindsofhappiness quire worldlywealthandothertemporary Ocean of Jn~Anam and had extraordinary andhadextraordinary ofJn~Anam Ocean e destructionofdiscriminatingintellect: e fourpramANasaasthrams.InMahA Desikan’s titleofKavi-TaarkikaSimham e PaadhukAs of the Lord in two and half intwoandhalf oftheLord e PaadhukAs s unassuming like an innocent child aninnocent s unassuminglike ). thattitle;SwamyDesikanaccepted ic way of life arose fromhisclear ic wayoflifearose material thingsand lObha-bhUshakam tushti:....grasathE comments inthiscontextSankalpa SooryOdhayam: “ achieved bythepracticeofabovefi contentment ( For eliminationof(excessive)greed,onehasto from slipping. tomaterial clinging from arising dhOsham abhayam: from them. SumArIcham: from thelossofmaterialwealth. SunEtram: acquired materialwealth. SupAram: (KarmEndhriyams) andJn~Endhriyams. Roopa, acquiredfrom enjoyment ofobjects SudhAram: forSwamyDesikan? SanthOsham base What arethefivekindsofbanishment andwiththelossofdi discrimination andfromdelusionth delusion that knock us about inSamsAramandinte that knockusabout kOvidAyanama: shaDoormi-dhvamsa Salutations tothatgreat AchA ( more desireandthatleadstoanger, From thedesireforsenseobjects,attachment --SrImad smruthibramsAt buddhinAsO Bhagavad krOdhAt bhavatisammOha:sammOhAtsmrutivibrama:| || sangAt-samjAyatE :kaamAt-krOdhObijAyatE GithA: dhyAyatO vishayAnpumsa: 2.62 and 2.63 37 ) ;fUimRXv Developing detachmentand true Developing Developing detachmentafterknowingabou Developing Developing detachmentfrom them kn Developing Becoming free from desire through an Becoming freefromdesirethrough Becoming detached and happy by knowing the need for disassociation Becoming detachedandhappybyknowingtheneedfordisassociation pOthumenRa manathEpo sangastEshu upajAyatE| sangastEshu ryan, whohadthepower todestroythesixkindsofwaves e lossofmemoryresults.That buddhinAsAt praNasyati || buddhinAsAt scrimination, oneiscompletelylost. ” 27 ve kindsofcomprehensions.SwamyDesikan rfere withourattainment of Moksham! when onedoesnotget nn seyyummarunthu Rasa, Gandha, sparsa and sabdha senses senses Rasa,Gandha,sparsaandsabdha acquisitions andfighti acquisitions d on discriminating in d ondiscriminating to themarises. Fromattachment arises cultivatetushti.Sant happiness from avoiding the himsA himsA the fromavoiding happiness understanding of the defects in the ofthedefectsin understanding owing thatsorrow alonecan result t thedifficultiesinprotecting the leadstothedestructionof saishA panchamukhI saishA panchamukhI ). Thissantushtiis them. Angerleadsto ng toprotectthem ushti isthestateof tellect thatledto

sadagopan.org sadagopan.org Speaking harshandunjust words Himsai orcausinghurt tootherliving B. A Destroying otherlife sex/Maathu headover theopposite Losing one’s Deceitful behavior/soothu Indulgence inalcohol/Madhu A. D under twosub-categories: These sevensorrowsthatstandintheway affected bythesevysanamsor accuratelythetw vysanams anddescribed these sevenfactors(VII.50-52).Swamy Desi vyasanEshu sapthasu”--SankalpaSooryOdhay Swamy Desikanreferstothesesevencausat sevenvyasanams! these banish abhinivEsam (excessiveinvolvementinvish seven kindsofvyasanams(the Salutations tothat AchArya Saarvabhouman ( terrors. ofPrapatthito taught ustheanushtAnam Swamy Desikanhadthepower waves. six samsAric karmam,klEsamandMruthyu VayOdhikam, Conception, birth,aging,karmam, andMaraNam)or vayOdhikam Hunger, thirst,sorrow,delusion,aging aretheOormiShaDkams: feet andmakeussink, The sixwaves (Oormi) oftheSamsAra Saag 38 ) sÝVysntÅyagtTSvIkarivzarday nm> NGER ESIRE sapta-vyasana-tattyAga-tatsv

RELATED RELATED

VYASANAM VYASANAM through hunting /vEttai. through hunting succeedinbanishingthem. /M /K to quellthepowerofthese causativefactors forone’ AAMA ANYU IkAra- visAradAyanama: beings through word, thought ordeed word,thought through beings 28

J klEsam anddeath.(Garbham,Janmam, and death (Pasi, dhAkam, sOkam, mOham, sOkam,mOham, death(Pasi,dhAkam, and J A A secure thefreedomfr THAM THAM of gainingMokshasi kan has thorough knowledge aboutthese knowledge kan hasthorough o categories of people, whoareeither o categoriesofpeople, wayto usthe andtaught aya sukhams) , whohadaclearunderstandingofthe aram, which repeatedlyknockusofour ive factors forsorrowas:“hrushyanthi are thesealmostendlessandfearsome, am: 8.1.Manusmruthialsorefersto : :

six wavesofSamsAramand s sorrow)that arise from om SamsAramandits ddhi can be grouped ddhi canbegrouped T pointed BhakthiyOgam! Salutations tothatSupremeAchAryan, who (1) Uthpalam are: bywhich (ashtapushpee) The eightflowers Saccharithra Rakshai. Swamy Desikan hasreferredto themin bo sathyam/truthfulness. dhyAnam/meditation abouttheauspic Jn~Anam/correct knowledge poRumai/tolerance-forbearance irakkam/ /penance Indhriya nigraham/controlovertheindhriyams ahimsai /nonviolence These eight"flowers”are: ofashtAngayOgam! the eightflowers Salutations tothatexemplary AchAryan ( according toyOgaSaasthrams. Yamam, niyamam,aasanam, prANAyAm ( utmost reverence.Swamy Desikanwas those,whocouldovercometh sukhams and All ofthesesevenvyasanamsarisefrom one’earnings Excessive spendingover 40 38 HE ) ) Aòa¼Éi´ixye nm> Aòpu:pIò Aòa¼yaegkay nm>

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sadagopan.org sadagopan.org the first slOkam ofSrIBhAsh the firstslOkam Salutations tothatgreat AchAryan,whoblesse SrIbhAshyAdyapadya-dasarthavidE ( nama: with thedifferentVy as beingfamiliar prominent. InhisSrIbhAshyavyAkhyA-Tatth Saarasvatham, Aabhisalam,SaakalamandP KaaSakruth Saandhram, aindhram, Sanskr Thenine SrI HayagrIvaBhagavAn. Soorya NaarAyaNan.Swamy Desikan derived (), whobecameanexpert onth anothernavavyAkar Swamy Desikanwas VyAkaraNa sAsthram! Salutations tothatAchArya Saarvabhouman,wh nava-vyAkrutividE ( nama: samprathAnam, vahnisantharpaNam, poojanam,nivEdhanam, bhOgam, steps:abhigamanam, ofeight consisting thatwe Even todaytheBhagavadAarAdhanam Pushpee ashtAngayOgam. Desikanwasone spiritual discipline.Swamy tosath alternative routeofpracticingahimsa hence isnoteasy above eightflowers.It thistypeofAarAdhana engagesin When one (8) SouvarNam/Goldflower (7) Bhagapushpam(KokkuThAmarai)and (6) TuLasi (5) PuNdarIkam (4) Sahasrapathram/1000petaledflower (3) Sathapathrakam/100petaledflowers (2) RedLotus 42 41 ) ) nvVyak«itivde nm> ïIÉa:ya*p*dzawRivdenm> yam ofBhagavadRaamAnujA. AkaraNa texts(naanAvyAkararaNAbhij~na:). pithru yaagamand anuyAgam. 30 snam, KoumArakam,SAkaDAyanam, e VyAkaraNaSaasthramsfromstudywith to practice this type of aarAdhanam. The aarAdhanam. to practicethistypeof aaNineeyam. TodayPaaNineeyam aloneis yam ispreferableevenifittakesenormous vatIkA, SwamyDesikan refersto himself m, onemustnotleav it VyAkaraNa(grammar)branchesare: it such exemplarypractitioneroftheashta aNa pandithar like SiRiyaThiruvadi aNa panditharlike his expertisefromtheLaalAmruthamof d uswithten differentinterpretations to perform is known as ashtAnga Yaagam perform isknownasashtAngaYaagam o wasconversantwiththeninetypesof e out any one of the ofthe e outanyone Such isthegr giving tendifferentmeanings. just sixmeanings.ForthefirstslOkamof abhidhathmahE). ForthefirstslOkamof further andproceeds for thisslOkam slOkam. InhistathtvatIkai,SwamyDesikan ofSwamyDesikanenabledhimto The genius bhavatu mamaparasmin SrInivAsE Sruti sirasividhIptEbrahmaNi | vinata-vividha bhUta-vrAtarakshaikadIkshE janma-sthEma-bangAdi-leelE akhila bhuvana is: The particularfirstslOkamofSrIBhAshyam Salutationstothat srEshtaAchaaryan, nyAyamsofMeemAmsaSaas analysis ofthe ( ( sankEtham hasbeendemonstratedclearly). nidarsa: samj~nai thisway:" VaradAcchA Swamy Desikan’sson,KumAra In thecommentaryforadhikaraNaSaar numbers toarriveatatotal). samj knownaskaDabhAyAthi using thesystem SubhASIradhikr “southrISankhyA Here, Swamy Desikanestablishesprecisely thefirstline: with Desikan beginning The referencehereistothesixteenthsl associated withthe156adhikaraNamsofSrIBhAshyam. Salutations tothatAchArya Saarvabhouman 44 43 ) ) zta_yixk;q!pÂazt!ÇyImaEi¦nIitivdenm> shöaixk«itNyayivvecnxurNxraynm> sahsrAdhikruti-nyAyavivEchana- dhurandharAya nama: dhurandharAya sahsrAdhikruti-nyAyavivEchana- satAbhyadhika-shaTpanchAsat- " (with the use ofthetwowords,S theuse " (with SubhASIrithi chinmayeethi SubhASIrithi sEmushi bhaktiroopA|| 31 trayeemouLi-neetividE nama: uthigaNanA chinmayeeBrahmakANDE” MeemAmsa grantham,SwamyDesikangave SrI BhAshyam however he outdid himself by by howeverheoutdidhimself SrI BhAshyam ubaaSIri and Chinmayee, the kaDabhayAdhi thekaDabhayAdhi ubaaSIri andChinmayee, Okam ofadhikaraNaSaarAvaLiSwamy AvaLi knownasadhikaraNachinthAmaNi, thram constituted by1000adhikaraNams! eatness ofthegeniusSwamyDesikan! that SrIBhAshyamhas156adhikaraNams (akhilEdhyAthi BhAshyasya dasArthAn (akhilEdhyAthi , whoistheMasterof156nyAyams states his intention to give ten meanings states hisintentiontogivetenmeanings bless us with ten meanings for this first first forthis withtenmeanings us bless who is thoroughly familiar withthe whoisthoroughlyfamiliar r points this use of KadabhAyAdhi thisuseofKadabhAyAdhi r points ~nA (code oflinkin ~nA (code kachaDatapAdhi- sankEthEna g letterswiththe

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Praj~nA (throroughfamiliarity withta 8guNams: One setcountsthefollowing There aretwosourcesofreferen anddharmasoothrams! MahA BhAratham nama: guNabhUshitAya bhAratAdyukta-sakala-sadAtma Salutations tothatSadAchAr ( Salutations tothatgreat Ac kAma-krOdhAdi ( nikhila dur a croreofthegloryonewhohasperformed togain those whopracticedBhakthiyOgam TheDevanAyakaPanchAsath yOgam. Bhakthi of Prapatthiiscrorestimesgreater th statesthatthegloryof slOkam dhIpikai arhanti tasya sathakOTitama amsa kaks ayuta kalAapiaparai:avApyA:-slOk Desikan ofSwamy The echoesofthisview Such wasthereverenceandfaiththatSwamy not comeuptoevenonepartinlaks nama: anarha-bhajanasthitayE lakshakOTi-svaprabhAvAmsa Salutations tothatSadAchAryan, whoestabl ( 94 is elaboratedfurtherintheupcoming MeemAmsa PaadhukA)establishedthetrueme interpreted andthroughhistwoMeemAmsa theNyAyams Swamy Desikancomprehended like thedesireforvishayasukh 47 46 45 ) ) ) kam³aexaidiniolÊraTmgu[vijRtay nm> l]kaeiqSvàÉava Éarta*u´ sklsdaTmgu[ÉUi;tay nm> hAryan, who is totally free hAryan, whoistotally yan, whoadornsalltheAath am (Kaamam)andanger(krOdham)! ces fortheaboveaathmaguNams. Atma-guNa varjitAyanama: ha-kOTi ofthegloryPrapatthi! tthva trayam and panchakam), tthva trayamandartha panchakam), 32 th thosewhoadoptedtheupAyam/anushtAnam and96 an those practicing other anushtAnams like an thosepracticingotheranushtAnams am 29) and in DevanAyaka PanchAsath (na (na PanchAsath DevanAyaka 29)andin am are heardinSaraNAgathyDhIpikai(naiva ished thatthegloryofBhakthiyOgamwill Mokshamwillnotadduptohundredthof hyAm -slOkam47).TheSaraNAgathy SaasthraicPrapatthito gainMoksham. Desikan hadfortheefficacyofPrapatthi. SrISookthis(sEsvara MeemAmsaand th of MeemAmsaasthepoorvAchAryAs anings oftheSoothrams(Thissubject slOkam points out out points slOkam DesikaSahasranAmams). from any inauspicious guNam anyinauspicious from ma guNamsreferredtoin that thegloryof some of these requisite lakshaNams.Inthis some oftheserequisite Vedam, Smruthistate that utthamavamsam prescribed bytheSaasthrAs! sAstrOkta-sakalAchArya-lakshmAvAsa- varasthalayainama: Salutations tothatgreat AchAryan,whois ( freedom fromahankAram. Bhagavad Gitaemphasizesagaintheimport performance ofthe40samskAramsprescrib these8aathm withoutpossessing (Moksham) Gouthama soothrampointsoutfurtherth Desire forVishayaSukham(vairAgyam) Freedom fromangerand MangaLam, anAyAsam, Parisuddhi (AachAram), anasooyA (lackofjealousy), (forberance), KshAnthi forall), DayA SarvabhUthEshu(compassion The othersetenlistsanotheroctad: Krutaj~nathA (gratefulness) (charity)and dhAnam (moderationinspeech), abhaubhAshithvam ParAkramam (powertoaccomplishKaimkaryams), vEda Jn~Anam, dhamam (controloverIndhriyams), Koulyam (highbirthinasrEshtakulam), 48 ) zaôae´sklacayR lúmavasvrSwlyE nm> lúmavasvrSwlyE zaôae´sklacayR 33 the nobleabodeofallAchAryalakshaNams at onewillnotrealiz ed byourancientsa , AchAram,clearVedAntha Jn~Anamas context,KooratthAzhwAn istheideal ance ofForbearance,VairAgyamand a guNamsevenifonecompletedthe mpradhAyam. Srimad e BrahmaSaayujyam

sadagopan.org sadagopan.org Keerai is one such Saathvicfood dear Keerai isonesuch PrapatthiorBhakthiyOga Moksham through Bha guNaam thatisessential toperform complied forustheSaathvikaaahAramthat Swamy DesikanblesseduswithaSrISookthi reveredasAahAraNiyamam. He SaathvikaguNam! enhance His Salutations tothegreatAchAryan,whopartook ( lakshaNams. AchAryan, his formof this beautiful SwamyAnnan Yaj~nOpaveetham. resplendent beadmaalaisar the TuLasiandLotus thetwel shoulders, Sankha mudrAsonHis Here, SwamyAnnanvisualizesthebeautiful mamaavirasthu maanasEGu sithAntarIya soottharIya Yaj~nasoothraShObitha: padhmamAlika: sakaNDalagna satthuLasyanarga Sasankha-chakra lAncchanas- slOkam: VaishNavalakshaNa unique Desikan with Annanvisualiz Bhayankaram PrathivAdhi PuNDrams, TuLasiandLotusbe VaishNava chihnams(symbols)likethedi Salutations tothat SadAchAryan, whoad SrIvaishNavAnEkalakshma-sObhi ( sathsampradhAyE... requisites ofaSadAchAryaninthefi examples ofaSadAchAryan.SwamyDesikan poor lakshaNa (Sishya example ofasishyan 50 49 ) ) AgSTyzakàmuosaiTvkaharÉasuray nm> ïIvE:[vaneklúmzaeiÉt Sv[Riv¢hay nm> Sv[Riv¢hay ïIvE:[vaneklúmzaeiÉt Saaka-pramukhasAtvik russa VenkatEsawara: sadhUrdhva-PuNDramaNDitha: ad maalaisaroundHisneck. a AhAranama: bhAsurAya 34 rst slOkam of NyAsa Vimsathi-- Siddham rst slOkamofNyAsaVimsathi--Siddham ta svarNa-vigrahAyanama: ta Swamy Desikan with shining VaishNava VaishNava Swamy Desikanwithshining gavath-BhAgavatha Kaimkaryams and seek gavath-BhAgavatha Kaimkaryams andseek ound Hisneck,shininguppergarmentand ve UrdhvaPuNDramson Hisuppertorso, to SrI VaishNavAs. It is considered as SrIVaishNavAs.Itisconsidered to orns on His ThirumEni the auspicious ThirumEnitheauspicious orns onHis form of Swamy Desikan with Chakra and DesikanwithChakra formofSwamy es the beautiful ThirumEni ofSwamy thebeautifulThirumEni es sc, ConchonHisshoulders,thetwelve Nar). Swamy Desikanisoneoftheideal we havetoconsumegrowourSatthva m. The special spinach knownasahatthi m. Thespecialspinach ms in his Sapthadhi Rathna MaalikA RathnaMaalikA Sapthadhi ms inhis himself hasdescribedforourbenefitthe prays for theretentioninhismindof prays for Saathvikafoodlike

ahatthiKeeraito Mukundhan arultantha Mukundhan nadatthiyathE nAnnpeRRa payan” and“M (“ arose fromtheLord'scommand Heacknowledgedth ThiruvahIndhrapuram. about LordDevanAthanandplacedthem the stringattachedtolegofthatbi strengthen theBhagavadRaamAnujaSiddhAntham. MadaipaLLi AacchAn(PraNathArTihara Sw SwamyDesikan RaamAnujA. the AchAryAsof served intheMadaipaLLI(kitchen)ofAc here istothedirectsishyarofAchA vanthamaNamyengaL and “MadaipaLLi withtheobservation “Maanya siddhAntham aboutthesiddhAntham.He KaalakshEpams Parama Padham. SwamystayedatKaanch aSadAchAryanparex as command andshone Swam Bhagavad RaamAnujasiddhAntham. Swamy AppuLLAr anointedhissishyarSw siddhAntham! Salutations tothatAchAryan Lord DevanathanpulledhimbacktoHissanni mangaLAsAsanam seyyaingEyEirum”).Swamy Swamy DesikanhimselfreferstotheLo Salutations tothatgreat AchAryan, ofLord performing MangaLAsAsanam ( ( keerai evenwithgreateffo (VaishNavam SaakhamSrArddhEyathnEnatA thetop “VaishNava Saakham”andison 52 51 ) ) ïIramanujisÏaNtSwapnacayRt‘jay nm> devnaykÉÔazIrwRAhINÔpuriSwtye nm> dEvanAyaka bhadrAsIrartha ahIndrapurasthitayEnama: dEvanAyaka bhadrAsIrartha st SrI RaamAnujasiddhAnta payan pERREnyaanE”). rt andofferittothePith , whoestablishedandreinfo hApanAchArya tallajAya rya RaamAnujA, MadaipaLLi AacchAn. Latter AacchAn. rya RaamAnujA,MadaipaLLi 35 DevanAthan ofthatdhivyadEsam! rd. SwamyDesikancreated ninesthOthrams hArya RaamAnujA attherequestoftwo rd’s commandtoeulogizeHim(“Yennai unthai maRaimoyyavazhi mozhineeyenna, BhagavAnudaya niyamanatthaiyERRu, i and performed panchasamskAramsand i andperformed m yathIswara MahAnasasampradhAyam” VaarthayuL manniyathE”.Thereference who stayed at ThiruvahIndhrapuram for for atThiruvahIndhrapuram who stayed at theholyfeetofEmperumAn of amy Desikan to nourish and grow SrI amy Desikantonourishandgrow of the list ofofferingsatSrArddhams of thelist e fruitsofcomposingthesthOthrams cellence afterhisAchAryanascendedto dhi liketheownerof amy) andwentontoestablish belonged to the AchArya paramparaiof totheAchArya belonged y Desikan accepted his AchAryA’s AchAryA’s y Desikanacceptedhis pointed outtheauth payEth). Oneshould Desikan statesinoneSrISookthithat rus statestheabovesaying. rced SrIBhagavadRaamAnuja nama:

a bird, who pulls at a bird,whopullsat obtainahatthi enticity ofthis

sadagopan.org sadagopan.org the meaningandLakshmI asthespeech(Vaag). (" purANam alsoreferstoSrILakshmiHayagrIv stated bySwamy Desikan: “ LakshmI HayagrIvan,whoistheconferrerof meaning inone’sstatements.Themanthram Swamy Desikan referstothepower ofthis Phala sruthiofSrIHayagrIvasthOthram, the meaningofwordsandJn~Anamoverth Vaak siddhiisthemasteryoverpoetry(Kav who reciteit! sp confers thepowerofdivine Salutations tothatSadAchAryanwhoblesse vAgarthasiddhida ( hayagrIv BhagavAn. LordHayagrIvanappear through therecitation ofSrIHayagrIv tArkshyadattahayagrIvamanupreetahayAnanAyanama: Salutations tothatgreat AchAryan, wh ( Oushada Giri,thehillockover pleased GarudaBhagavANinitiatedSwamyDe times to realizethepresenceofGarudaBh Manthram. SwamyDesikanperformedtheJa initiatedSwamyDesi Swamy AppuLLArhad BhagavAn asaresultofmakingGaruda Salutations tothatrenown tArkshya-mantra ( -preeta tA 55 54 53 arthO VishNuriyamVaaNi ) ) ) taúyRmNÇjpàIt taúyRdÄvr iàyaya nm> taúyRmNÇjpàIttaúyRdÄvriàyaya vagwRisiÏd hy¢IvStaeÇivxaykay nm> taúyRdÄhy¢IvmnuàIthyannaynm> ed AchAryan, who was blessed with the boon of Garuda whowasblessedwiththeboonofGaruda ed AchAryan, ThiruvurayAi thAmm poruLAi niRpAr vanthAr ThiruvurayAi thAmmporuLAiniRpAr " inVishNuPurANam).Here looking thetempleofLord eech andthepowerofmeaning astOtra vidhAyakAya nama: astOtra vidhAyakAya ed beforeHisdeardevotee. rkshya-datta varapriyAyanama: 36 n happythroughGarudaManthrajapam! o made Lord HayagrIva BhagavAN happy o madeLordHayagrIvaBhagavANhappy sthOthram to conferth a manthramreceivedfromSrIGaruda d us with SrI HayagrIvasthOthram,which d uswithSrI em (PoruLkaLi paRRiya Jn~Anam). Inhis paRRiyaJn~Anam). em (PoruLkaLi i thiRan); arTa siddhi is themastery over i thiRan);arTasiddhiis agavAN infrontofhim.Theimmensely Vaagartha siddhi.HeisVaagdEvathaias oorthy of SrI HayagrIva sthOthram is SrI HayagrIvasthOthramis SrI oorthy ofSrI kan with his kula dhanam, SrI Garuda kan withhiskuladhanam,SrIGaruda an beingthesource pam ofthispowerfulmanthrammany sikan in to SrIHayagrIvaManthramat to sikan in DevanAthanatAyindhai. VishNuisrecognizedas in thatspeechonthose, e gifts ofspeechand of Vaagandartham ”. VishNu ”. VishNu Vinathai: the commandofGarudaBhagavAnandtoplea the Lord,whoissaluted bytheUpanis SatyavAdhi realized bycomposing thissthOthram:“ At theendofSrIDevanAyaka and becameenrichedwithsathyavAk! stuti dEvanAyakapanchAsat Salutations tothatGreat AchAryan, who ( krutvA mouLautadAjn~AmkavikathakghaTaakEsarIvEnkatEsa:| saikAm panchAsatamyAmmatanutavinatA-nandanam k«Tva maE¦aEtda}a, sEka< pÂazt< yamtnut ivntanNdn devnaykpÂazTStuits taúyaR}ak«ttaúyERkpÂazTàIttaúyRkaynm> ”. Here, Swamystatesthathebecame am ofLordHayagrIvan! PanchAsath, Swamy Desikan PanchAsath,Swamy se ofGarudaBhagavAnandinthe52 sampanna satyavAchEnama: 37 adhana- tEjObrumhithAsccharyasakthi:” developed the srEshta Jn~Anam of Swamy ofSwamy Jn~Anam developed thesrEshta composed theSrIDevanAyaka PanchAsath ated theGarudaPanchAsathandpleased nourished well with Jn~Anam through the throughthe withJn~Anam nourished well

hAsath preeta tArkshayakAya nama: ed from the lips of Lord HayagrIvan. ed fromthelipsofLordHayagrIvan. hads as“Sathyan”(Sathyam Jna~nam Sthuthipadham adhigacchan sObhathE sObhathE Sthuthipadham adhigacchan AchAryan. The illustrious power of that AchAryan.Theillustriouspowerofthat fact thathecomposed

se Him,whoisdeartoHisMother sathyavAdhI asaresult ofeulogizing acknowledges thegainshe acknowledges thissthuthidueto nd slOkamof

sadagopan.org sadagopan.org at ThiruvahIndrapuram! krutakantukagAthAyanama: Salutations tothatGreat ( the DevanAthaBhakthAs). ThAyAr was presentedtoSrIHemAbhjavalli begins withthe“SrImath” sabdham.(Athre HemAbhjavalli ThAyArofthisdhivyadesam first paasuram, Thiruvayindhai. Inthe metres andstrungthemtogether toform have access toonlytenofthethirtyp There were30poemsinthePrabhandha MummaNikkOvai! SrImattrimaNi-samprOtagAthAsaravidhAyakAyanama: Salutations tothatParamAchAryan, whobe ( attributes(ana auspicious hasnoadmi (onewho aprAkrutha BhagavAn topraisethe theprAkruthabhAshai theLord. SwamyDesikanchose for longing their Naayakistodisplay ParakAla and therolesofparAnkusa Kaliyan assumed the LordasHer Naayaki andaddressed is alilting(mazhalai)language.SwamyDe usedbychildr isPrAkrutham The language sl aprAkrutha Svaroopan,through101 Salutations tothatillustriousAchAryan, prAkrutOktya-achyuta ( sata-apr asNathaSath is worshipped Anantham BrahmA).Hebecame 61 60 59 ) ) ) k«tkNtukgaway nm> ïImiTÇmi[s<àaetgawasr ivxaykaynm> àak«tae®yCyutztAàak«tanNts AchAryan, whocomposed thePanthuprabhandhaminTamil ntha kalyANaguNams). yan at ThiruvahIndhrapuram. yan atThiruvahIndhrapuram. the one, who speaks about speaksabout theone,who Okams ofSrIachyuthasathakam! AkrutAnanta samstutayEnama: 38 aasurams. SwamyDesikanusedthreedifferent who chosePrakruthabh m knownasMummaNikkOvai.Today,we consort justasSwamyNammAzhwAr and Swamy eulogized the Vaibhavam of SrI Swamy eulogizedtheVaibhavamofSrI en and women of Swamy Desikan’s time. It time.It en andwomenofSwamyDesikan’s queathed toustheTamilprabhandhamof duringthe2001PurattAsiSravaNamby e strand pearl garland with ruby bridges e strandpearlgarlandwithrubybridges sikan tookontheroleofSrIVenkata- agemnecklacefitfortheLordof xture withPrakruthi) and in this contextthissahasranAmam and inthis that SathyaSvaroopi, who Ashai toeulogizethe , whohaslimitless Salutations totheMahAchAryan, wh ThiruvahIndhrapuram! Sthuthi) forthedivinecouple of vichakshaNAyanama: upAlambhAhvayaSrImadgAthAkruti ( vaadhy soundof mangala auspicious Dolai) providestheoccasionforthisstyleof Enjoyment ofthebeautyDhivyada ofthedhivya damp dOlOthsavam DOlAgAthAkrutivisAradAyanama: Salutations tothatGreatAchAryan, wh ( keep therhythm. isplayingAmmAnai,wh singing AmmAnai style dampathis ofThiruvahIndhrapur nama: dyuTikAgIthikruthE Salutations tothatSadAchAryanand ( This isalsoanothergame,where seeds(KocchukkAi)! as KazhalthatusestheKubErakshi kubErAkshigItikArakAyanama: Salutations tothatsrEshtaAchAryan,wh ( withthreeballsinone’shand. girls whilejuggling/playing yEsal) arenolongeravailabletous.Panthu withfourmorerefe This prabhandhamalong 65 64 63 62 ) ) ) ) *uiqkagIitk«te nm> k…berai]gIitkarkay nm> %palMÉa_y ïImd!gawak«it ivc][aynm> faelagawak«itivzarday nm> am withtheAmmAnaiPaattu! the singingaccompaniesplay. athis of ThiruvahIndhrapuram! athis ofThiruvahIndhrapuram! ams, while these songs are sung. thesesongsaresung. ams, while 39 o composed the Tamil prabhandham known Tamil prabhandhamknown composedthe o Kavi Simham,whopresentedthedhivya prabhandham deals with the song used by usedby prabhandhamdealswiththesong singing.Theswingisrockedgentlytothe o presented the Oonjal Paatuforthe o presentedtheOonjal mpathis astheysitonaswing(Oonjal/ o composedtheyEsal Paattu (nindhA rred to next (Kazhal, AmmAnai, Oosal, rred tonext(Kazhal,AmmAnai,Oosal, ile theparticipantsclaptheirhandsto

sadagopan.org sadagopan.org `Fyi^]Eml aruL tantha Mukundhan munthai maRaimozhiya vazhimozhi neeYenRu paravu navamaNimaalaiivaiyumsonnEn AmmAnaiOosalyEsal panthu kazhal chezhum TamizhmummaNikkOvaiseRiyasErtthup- pirAkruthamnooRukooRic- chinthai kavar adiyiNaimEl adiuraiyAlaimpathuyEtthic- amarnthanAthan anthamil seerayindhainagar --Nava maNi mAlai, paasuram 10 `n seven inTamil): created nineSthothramsonLordDevanAthan poetry. InthefinalpaasuramofNavamaNi itNavarathnaMaal Swamy Desikannamed from allovertheworld). nine differentgemswaspresentedtouths thelastPurattAsiSr (Some yearsbackduring th different chandhavirutthams Salutations totheParamAchAryan, whopr navaratna-srag-vidhAtrE ( nama: Thirumangai areexamplesofyEsalpaattu. toa of theLordnotrespondingpromptly yEsal hasthethemeof ihazhthal,whenthe ecZn cin MKn Mn prv pn 66 ) f T kzl nvrÆöiGvxaÇe nm> f At kva f At mAb emaziy vzi emazin At mAbemaziyvzi f tmil < nvm]ima^l;Avy f t[ f tmiz fc f `Rq I a f `m f `yin f Mm f pirakiRtm f `F uAryal `F fma^[ Ucl fm]ik f tn f Atnka payan peRREn nAnE payanpeRREn f t py[ f EkaAv ecbiyc at, resembleanecklacemade f N\BPbic < m f `ma f "cl f eca[ f epb f _m 40 f n avar of ThiruvahIndhrapuram byBhakthAs avar ofThiruvahIndhrapuram ppear beforehim.IndhaLUrpaasuramsof Maalai, SwamyDesikanremindsusthathe fpEtt f ft nat[ devotee isdisappoint f Eb[ avaNam, anavamaNimaalaimade upof ai conformingtothegrammarofTamil (one in , one inPrAkruthamand inSanskrit,one (one esented a garland of songs with nine withnine songs esented agarlandof f E[[ I '[ f

f naE[. naE[. f Eca f tic f

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f t f Tp up of nine differentgems! nine upof f

ed overthetardiness M There are24countsintattva onwhichcameoutofpr existing confusion which subdividesintoPrakruthi,Kaalam achEthanamandIswaraninstea ChEthanam, seekerscomprehending theke keener onthe evolutions correct orderamongthesedifferent tattvams fromprakruthi.Swamyobservedth Swamy Desikanclarifiedthequestionsofhi matter (Dhravyam).InhisSriSookthisof describetheorderofcr Different PurANams SalutationstotheGreat AchAryan,who citedbyPurANams. Srushti Kramams purANOktAnEka- ( srushT of 54versesandhasthelastverseeulogizi Nadhi--refutes ofGaruda banks Darsanam. Thismasterpieceofawork--compo andestablishes systems ofphilosophy MaNipravALagrantham,wh This isacomplex Para MathaBhangam! nama: paradarsanabhangakrutE Salutations tothat AchAryan, whoblessed ( Kaimkaryam orderedbyMukundhan. AmmAnai, OosalandyEsal)adiyEnhasnow Language ofTamizh(NavamaNiMaal languages, oneinPrAkrutham,themazhalai commandonmyheadandcompos placed His adiyEn tocomposesthOthrams,whichcont The Lordof matchlessglory,SrIDevanA 68 67 EANING ) ) pura[ae´anektÅv s&iò³minêpkay nm> prdzRnɼk«te prdzRnɼk«te nm> :

SrushTi startingfromPrakru the theoriesofsixteenrival

i-krama nirUpakAya nama: i-krama nirUpakAyanama: 41 ng the sixteen weapons of Lord Sudarsana. ng thesixteenweaponsofLordSudarsana. ParamathaBangamandSarvArthaSiddhi, and Suddha Satthvam. Swamyclarifiedthe and SuddhaSatthvam. than ofThiruvahIndhrapuramcommanded akruthi and their sequence ofappearance. and theirsequence akruthi the soundness of Bhagavad RaamAnuja RaamAnuja ofBhagavad the soundness ai, MummaNikkOvai, Panthu, Kazhal, Panthu,Kazhal, ai, MummaNikkOvai, erarchy relatedtothecreationofsub- us withtheprofoundSrISookthinamed at thePoorvAchAryAs y differencesbetweenthreetattvams like startingfromPrakruthisincetheywere ain theessenceof VedAs.adiyEn d ofdwellingdeepintoachEthanam, eation oftattvamsfromtheprakruthi proved thecorrectness of varioustattva sed in front ofLordDevanAthanonthe sed infront ofSarasvathiandfiveinthefertile earned therewardsofperformingthis ich evaluatesthedeficienciesofother ed OneinSanskrit,theMotherofall thi and ending in PruthvI. inPruthvI. thi andending systems. It is in theform systems. Itisin did notruleonthe

sadagopan.org sadagopan.org SrI Sookthi,VirOdhaParihAram. SalutationstotheSadAchAryan, whoid darsanamandcame upwi in VisishtAdhvaitha svatantrAshTOttarasata ( vi asatrophy. acquired thegoldenstatue theadhere wonover Mannan Thirumangai PaAsaraBhattarhasalsosaid deeds. Swamy confiscating thewealthofunrighteousa Bangam, SwamyDesikanobservedthatManu Naagapattinam byKaliyanwasneitherthef proved thattheacquisitionofgo temple. InhisSrISookthi,SthEyAvirO and usedtherevenuegenera “stole itthatThirumangai Mannan Legend has SaasthrAs! golden statue”ofBuddhAby Salutations totheSadAchAryan, whoexamined parakAla-kruta ( svarNa-bimba the statebetweenmilkandcurd(Thayir). of thefirstbhUthamandKaaraNamfo PruthvI. tanmAthramisthedhravyambetw andthatinturn GandhatanmAthram appu, RasatanmAthram inturnproduces , which latter producesVaayu,which Sabdha tanmAthramgivesbirth Gandham). Vaayu, Agni,JalamandPruthvi)5tanm Jn~ana Indhriyams,5KaramEndhriyams taamasa ahankArams).Outofth The sequenceisprakruthi-->Mahath 70 69 ) ) prkalk«tSv[RibMbSteyaivraex†zenm> SvtNÇaòaeÄrztivraexpirharivde nm> ted fromittoperformkaimkaryams attheSrIrangam Thirumangai Mannan was notagainstthedictatesof ThirumangaiMannanwas in turnyieldsRoopatanmAthram;lattergivesbirthto e threekindsofah rOdha-parihAra- vidEnama: rOdha-parihAra- to AakAsam;lattergivesriseSparsatanmAthram; - stEyA virOdha drusE nama: - stEyAvirOdhadrusEnama: 42 dham (no longer available),SwamyDesikan (nolonger dham lden statue from the Buddha vihAram at at vihAram lden statuefromtheBuddha ---> ahankAram (Saathvika,Raajasaand ---> ahankAram r thesecondbhUtham.tanmAthramislike and Manas) and 5 BhUthams (AakAsam, and Manas)5BhUthams Athrams (Sabdha, Sparsa, Roopa, Rasa and Roopa,Rasaand Athrams (Sabdha,Sparsa, een thetwobhUthamsandiskaaryam (SrI RangarAjaSthavam:slOkam36)that nd using it for the benefit of auspicious forthebenefitofauspicious it nd using gives the last ofthePanchabhUtham, givesthelast t norasinfulact.InhisParaMatha nts ofotherMathamsindebateand th theanswersforresolving theminhis entified the108doubts thatmightarise and concluded that“thestealingofthe andconcluded Smruthi law, which approves of a king law,whichapprovesofaking Smruthi ” a golden statue of BuddhA, melted it ” agoldenstatueofBuddhA,melted ; lattergivesriseto ankArams arisethe appu(water).From 11 Indhriyams(5 GOpAlaVimsathi! known asSrI Salutations totheKaviSimham,whoco nAmam ofMaadhavan isused celebrated theiraanandhAnu darsana soubhAgyamof theLordwithHis narrow were squeezedbytheLordin tohereare The AadhiBhakthAsreferred GOpAalapuram withhisownsthOthram! Lord, whowasworshippedby Salutations tothatAchAryan,whoplacedSrI dEhaLIsa-stuti ( preetAdi-bha happy. Sthuthi andmadetheLordGOpAlan theSrISookthiofDEhaLIsa Thrivikramanthrough for performed MangaLAsAsanam Salutations tothatSadAchAryan,who GOpapUrgati ( bhadrAsAsana-tu ( gadyam abouttheVaibhavamofSrIRaamachandran! gadyasrujEnama: raghupungava Salutations tothegreat poet,whoblessed ( opus, RahasyathrayaSaaram outof compassionforus. is theRahasyagranthamcreatedbySwam might ariseandSwamyDesikan’sresponses The RahasyaGrantham,VirOdhaParihAramco 74 73 72 71 ) ) ) ) r"upu¼vg*s&je nm> gaeppUgRitÉÔazasn tuòiÇiv³may nm> k«tgaepaliv deh¦IzStuitàItaidÉ´Stutmaxvaynm> kruta-GOpAlavimsatayE bhavam throughtheir thre nama: by Thirukkudanthai Desikan Desikan by Thirukkudanthai theMudhalAzhwArkaLs kta- stutamAdhavAyanama:

shTa- trivikramAya nama: 43 mposed the madhura sthOthram onKaNNan themadhurasthOthram mposed went to ThirukkOvalUr (GOpalapuram) and (GOpalapuram) went toThirukkOvalUr Poygai, BhUtham and pEy AazhwArs, who Poygai, BhUthamandpEyAazhwArs,who y Desikanafterhecompletedhismagnum space of a dEhaLi and benefited from the space ofadEhaLiandbenefitedfrom us withthesweetandmajestic Raguveera divine consort SrI , the three AzhwArs divine consortSrIDevi, thethreeAzhwArs to clearthesedoubts DehaLIsa Sthuthiatthe sacredfeetof the ntains the 108 potential doubtsthat the108potential ntains e ThiruvandhAthis. The e ThiruvandhAthis. and pleasedtheLordof deliberately toremind us deliberately . VirOdhaParihAram

sadagopan.org sadagopan.org nyAsa gAthA vidhAyakAya nama: nyAsagAthA vidhAyakAya ( SrIman NaarAyaNan. extollingtheVaibha Panniru ThirunAmam dvAdasAkhyAnagAthAkrutEnama: Salutations tothatgreat AchAryan, who bl ( Kaimkaryam. Swamy Desikan withoneofHistwoThir the outcomeofthatdebateandLord ritual” andresumedtheUthsavam.TheAaasth established that“DhivyaPrabhandhamrecitation SwamyDesikan be recitedinHisGhOshti. Raaja VeethisOfKaanchi,someproteste traveloftheUths At onetime,duringthe topleasetheheartsofsaadhujanams. Maalai” “Thirucchinna SrIchihnamAlAhvakrutipr Salutations tothegreat AchAryan, whobl ( Pa asSrIVaradarAja sthuthi known Salutations tothat Great VaradarAja Bhakt hastisailEsa ( panchAsat st (Lakshmipathi) istheParatattvam forus. doctrinethatth celebrated thefundamental sawtheLordwith that theMudhalAzhwArs 78 77 76 75 ) ) ) ) ïIicûmalaþk«itàIts¾nmanasay nm> hiStzElezpÂazTStutnagacleZvraynm> Nyasgawaivxaykay nm> ÖadzaOyangawak«te nm> uta nAgAchalEsvarAya nama: uta nAgAchalEsvarAya eeta sajjanamAnasAyanama: nchAsath containing 51 slOkams! nchAsath containing51slOkams! 44 d that the dhivya Prabhandhams should not shouldnot Prabhandhams d thatthedhivya ava Moorthy, Lord VaradarAjan around the ava Moorthy,LordVaradarAjanaroundthe Himself was so moved that Hepresented wassomovedthat Himself essed uswiththeSrISookthi knownas Hisdivineconsort(ThirukkaNDEn)and essed uswiththeSrISookthiknownas har, who bequeathed us with the divine har, whobequeatheduswiththedivine vam ofthetwelveVyUhaNaamams won overtheseprotes ucchinnams as His recognition of the ofthe recognition asHis ucchinnams e Lordinthecomp ikAs of Kaanchi wereverypleasedwith ikAs ofKaanchi in front of the Lord is “a Vaidhika is“aVaidhika oftheLord infront any of His PirAtti any ofHis tors indebateand sahasranAmam. sahasranAmam. has been VaradarAjan, theprefix ofSrI is HasthiGiri.Toremindusoftheglory inca The hillonwhichtheLordofKanchi MahAthmyam! SrIHastigirimAhAtmyakrutEnama: Salutations tothegreat AchAryan, whoco ( VaishNavan. onthe instructus VaishNava dinasari”to vidhAyakAyanama: vaishNavAvasyakadinacharyAkrama Salutations tothatMahAchAryan,whobl ( The obstaclesthatstand inthewa The fruitsarisingfromthe The means(upAyam)toattainthatgoal The natureoftheJeevan, attained The natureoftheSupremeBrahman(PrApyan) (Mumukshu)shou Moksham One whodesires Panchakam” meanings ofarthapanchakaminhis arthapanchakasangrAhigAth Salutations tothatgreat AchAryan, who ( “adaikkalapatthu”. related SrISookthinamed Salutations totheSadAchAryan, whobe 81 80 79 ) ) ) ïIhiStigirmahaTMyk«te nm> vE:[vavZyk idncyaR³mivxaykaynm> vE:[vavZyk AwRpÂks'!¢aihgawak«itivc][ay nm> which longstoattainHim anushtAnam ofthatupAyam anushtAnam y ofreachingthatcovetedgoal Akruti vichakshaNAyanama: 45 rnated duringtheYaj~ daily anushtAnams tobefollowedbyaSrI anushtAnams daily queathed thePeraruLALanSaraNAgathi- short prabhandham known as“aruttha prabhandhamknown short of thishillduetoth had theskilltocondenseelaborate essed us with a SrI Sookti named “SrI “SrI named aSrISookti uswith essed added here before Hasthigiri in this beforeHasthigiri inthis addedhere ld comprehendclearlyfivedoctrines: mposed the SrI Sookthi of Hasthigiri mposed theSrISookthiofHasthigiri who is sought after asthe onetobe who issoughtafter nam ofBrahmadEvan e avathAramofLord

sadagopan.org sadagopan.org known as “ParamArtha Sthuthi” for usein Sthuthi”for known as“ParamArtha prapannAnvahasambhAvyaPara Salutations tothatmatchless AchAryan,wh ( krutham”. sthuthi atthebehestofrighteous that Swamy hasreferredtointhissthuthi Thiru of DhIpa PrakAsan celebrate thedoctrinesofSaraNAgathythat prapattidIpikApreetaSrImatdhIpaPrakAsakAyanama: PraNAmams tothatmatchlessAchAryan,wh ( slOkams. eight Narasimha BhagavAncontaining krutakAmAsikAshTakAyanama: PraNAmams totheSadAchAryan, whoblesse ( SthOthram about“SonnavaNNamSeythaPe yathOktakAristutikrutEnama: PraNAmams tothegreatAchAryan, who ( inpraise sthuthi haseightslOkams PraNAmamstotheSadAchAryan,whobl about thearchAMoorthy(ashtab krutAshTabhujAshTakAya ( nama: 86 85 84 83 82 ) ) ) ) ) àpUaNvhs<ÉaVy prmawRStuitiàyay nm> ywae´kairStuitk«te nm> k«taòÉujaòkay nm> àpiÄdIipkaàIt ïImIIpàkazkaynm> àpiÄdIipkaàIt k«tkamaiskaòkay nm> tthaNkA dhivyaDesam,wh hujakaran) of ashtabhujam ashtabhujam hujakaran) of of the Lord with ashta Bhujams. oftheLordwithashtaBhujams. 46 mArtha- stutipriyAyanama: the daily anushtAnams of PrapannAs. ofPrapannAs. thedailyanushtAnams o blessedthePrapannAs withaSthOthram ones (bhAgavathAs):“SathAmniyOgath rumAL” (YathOkthakAri) of ThiruvehhA. rumAL” (YathOkthakAri)ofThiruvehhA. hecomposedthisSaraNAgathy-related o composedSrISaraNA bequeathed us with the VegA sEthu bequeathed uswiththeVegAsEthu he performedatthesacredfeetofSrI d us with a sthuthi on SrI VeLukkai d uswithasthuthionSrIVeLukkai essed us with the ashtabhujAshtakam ashtabhujAshtakam uswiththe essed ose agrahAramisThUppul. temple atKaanchi.This gathi DhIpikaito ( Janams ofThirupputkkuzhi) bhUyasEsa sthuthi:“SrEyasE body ofthis ty aflu Thirupputkkuzhi, when also consideredtohavebeencreatedfor This SthOthramsalutingtheVaibhavamof ofthesr for theenhancement PraNAmams tothatParamAchAryan,wh sajjanarddhyA-sAsanaArtha ( sh LordDeivanAyakan. debate before beforedefeatingthe ThiruvahIndhrapuram people ofThirupputkkuz Some suggestthisashtakamwascomposedto block therighteouswayofchEthanamsth nama: srEyObAdhakasanchayAya SudarsanAshTakOddhUta AchAryan, PraNAmams tothatcompassionate ( jealousy andshouldbe (This delectableParamArtha Sthuthi should ParamArtha stuti:anvahamprapannai:|| anasooyubhi: AdarENabhAvyA prmawRStuitrNvh< àpÚE>. AnsUyuiÉradre[ ÉaVya has suggested: dhivyadEsam).Attheen (Thirupputkkuzhi This sthOthramisaboutSrIVijaya 89 88 87 ) ) ) ïImÖe»qnawIym¼¦azasniàyay nm> s¾nÏR(azasnawR ;aefzayuxs sudzRnaòkaeÏUtïeyaebaxksÂyay nm>

recited withSraddhA).

Eyas of the righteous ones! Eyas oftherighteous hi; others say that thiswas composed at pe epidemichelditssway ODasAyudha- samstutayEnama: ODasAyudha- 47 rAghava PerumALofJaDAyuKshEthram rough the creation of SudarsanAshtakam. SudarsanAshtakam. rough thecreationof o composed the ShOdasAyudha sthOthram o composedtheShOdasAyudha thAM”(For thebenevolence oftheSaadhu reducing thesufferingsofpeople d ofthissthuthi, the sixteenweaponsofSrISudarsanaris bereciteddailybyPrapannAswithout contestants from other mathams in a contestants fromothermathamsina banishthecoldfeverthatbothered who banishedtheassemblyofsinsthat there. Swamy states inthe Swamy Desikan himself Swamy Desikanhimself

sadagopan.org sadagopan.org VeeNAvisEshamiva VenkatasailanAtha:). that VeeNA tocreate thisSrISokthi kAnchImAyi yatikshudra-nirAsi stambha- lEkhanAya nama: lEkhanAyanama: yatikshudra-nirAsistambha- kAnchImAyi ( thenortherndhivyadEsams. slOkams for SwamyDesikan Sankalpa SooryOdhayam, VadaMathurai, Naim AhObilam, AyOddhi, like dEsamsinthenorth todhivya Thirumalai andthereafterwentonapilgrimage After that,heleftThiruvahIndhrapuram, years thereperformingKaimkaryamand Swamy DesikanleftKaanchiandarrived Northern dhivyadEsamslikeAyOddhi! Salutations tothat SadAchAryan, whowa ayOdhyAd-uttara-disA ( divy Venkat Lord was theVeeNAinhandsof are 108slOkams inthissathakam.Inthe104 andmadetheLord ofThir Lord SrInivAsan sthO Swamy Desikancomposedaprofound VeeNAghAnam,which t through his dayAsataka veeNAgItipreetaSrInivAsakAyanama: PraNAmams totheGreatAchAryan,whopl ( ThAyar resides. isSrinivAsan since theLordofThirumalai thisSa The SrImathSabdhamisaddedin ThiruvEnkatamudayAn! SrImathvEnkaTanAthIyama PraNAmams tothatSadAchAryan,wh 92 91 90 ) ) ) AyaeXya*uÄridzaidVydezgitiàyay nm> dyaztkvI[agIitàItïIinvaskaynm> kaÂImaiy yit]uÔinrais StMÉleonay nm> a dEsa-gatipriyAyanama: ngaLAsAsana priyAyanama: ook theformofDayASathakam! 48 hasra Naamam by Thirukkudanthai Desikan NaamambyThirukkudanthaiDesikan hasra (VaihArikENa vidhinA samayE gruhItAm, samayE vidhinA (VaihArikENa , theLordonwhose , MangaLAsAsanam forLordDevanAthan. at ThiruvahIndhrapuramandspentmany traveled toThirukkO umalai happywiththatSthOthram. There s very fond of going on pilgrimage to onpilgrimage s veryfondofgoing Esan and it wasthe Esan andit includes some oftheMangaLAsAasana some includes o enjoyedimmenselythesevaiof th thram toeulogizetheDayA GuNam of thram slOkam, Swamy Desikan states that he slOkam,SwamyDesikanstatesthathe isAraNyam etal.In hisSrISookthi, eased Lord SrInivAsan of Thirumalai eased LordSrInivAsanofThirumalai chest AlarmElMangai Lord, whoplayedon valUr, Kaanchi,and valUr, alone havethepower to yieldthefruitsth Desikanrejected commentators beforeSwamy MeemAmsa Saasthram dealswith PraNAmams tothatSadAchAryan, who sEsvara MeemAmsA! kruta-sEsvaramImAmsAya ( nama: panchakam. they came toknowofthe him. ThewholeworldreveredtheVirakthi that andemphasized VaradarAjan ofKaanchi greatslOkams,whichcategori response, five pressedhisfriendagaintore VidhyAraNyar Scholarship. SwamyDesikanpolitelyrefused andliveina hispoverty to shakeoff sentanote through unchavrutthi,VidhyAraNyar Desikan.Feelingbadthat friend ofSwamy VidyAraNyar wasthecourtvidhvAnofVi PraNAmamstothatParamaVairAgyasA panchakam! throughtheSrISookthiofVairAgya VidhyAraNyar -chamatkAradAyi- ( suchanoffense. feet andaskedforpardoncommitting De SanyAsi understoodSwamy MaayAvi bythe thewaterdrunk All behold! us and by theKshudhrasanyAsi andcausedpaintohim. becoming swollen water fromthatpondtoharmSwamyDesika angry. Beingapractitionerofmagic,hewe One day,alowlysanyAsicontestedSwamyDe scratching onanearbypillartocounterhismisdeed! Salutations tothatGreat AchAryan whoco 94 93 ) ) iv*ar{ycmTkardaiyvEraGpÂkay nm> k«tseñrmIma lofty message contained in the slOkams of lofty messagecontainedintheslOkamsofVairAgya sikan’s loftiness thereafter sikan’s loftiness thevariousaspectsofYaagams andsacredrites.The ed his nail to scratch a pillar next tohim.Loand next toscratchapillar nail ed his vairAgyapanchakAya nama: nama: vairAgyapanchakAya 49 ntrolled a low level SanyAsi (a MaayAvi) by alowlevelSanyAsi(aMaayAvi) ntrolled at oneseeks.Swamy nt toanearbypondandbegandrinkthe manner befitting his (Swamy Desikan’s) befittinghis(Swamy manner andVairAgyamofSwamy Desikan,when Swamy recognizedquicklythetrickplayed Swamy Desikan was earning hislivelihood Swamy Desikanwasearning consider. SwamyDesikancomposedashis cally rejectedservinganyoneexceptLord n. This led to Swamy Desikan’s stomach n. ThisledtoSwamyDesikan’sstomach jayanagara King. He was also a boyhood jayanagara King.Hewasalsoaboyhood thewell-meant invita sikan in debate and sikan indebate Iswaranandassertedthat theYaagams was the eternal wealth bequeathed to wastheeternalwealthbequeathed began to pour out ofthatpillar.The began topourout to his friend tocome to hisfriend li, who surprised his boyhood friend, boyhoodfriend, his li, whosurprised blessed uswiththeSrIsookthiof andfellatourAchAryan’s Desikan straightened lost quickly.Hewas tion andtheoffer. totheroyalcourt

sadagopan.org sadagopan.org sEswaraMeemAmsA(1.2.42). by SwamyDesikanin the Vidhi:“sathyamvadha”.Additionalex tell eitherthetruthorlie.Topreventpeop path, whiletworoutesareopen.Forexampl met with, (injunction)is Vidhi ParisankhyA commentaries! Saasthramandits MeemAmsa onecomesacrossin Vidhithat ParisankhyA PraNAmams totheSadAchAryan, whoclearl parisankhyAkhya-vidhyartha-n ( Salutationstothegreat AchAryan,whoha Bhattar, PrabhAkararandthelike! incorrect interpretationsof BhaTTaadi--durvyAkhyA-nirAkaraNa ( dakshiNAya Jaimini, thediscipleofSageVyAsA. interpretations ofcommentato MeemAmsa PaadhukAprotects theMeem protectone’sfeet Just asthePaadhukAs PraNAmamstothatGreatAchAryan, named MeemAmsaPaadhukA! meemAmsApAdukA-krutayE ( nama: MeemAmsa, SageJaimini. with theviewsofauthorPoorva recognizes theLordasso Iswaran. SwamythusshowedthatsEsw suchasYaagams arising fromtheefforts out theseincorrectviews andestablishedthat 97 96 95 ) ) ) É”aidsUÇ ÊVyaROyainrakr[di][ay nm> ÊVyaROyainrakr[di][ay É”aidsUÇ mIma pirs the originalPoorvaMeemAmsa SoothramsbyKumArila le Phala-dhAyakan is the correct viewthatiscompatible le Phala-dhAyakanisthecorrect rs, whotwisted theviews of irUpaNa dhurandharAya nama: irUpaNa dhurandharAya 50 ara MeemAmsamorth and that Yaagams are only for worshipping and thatYaagamsareonlyforworshipping le from speaking the untruth, Vedam gives theuntruth,Vedam le fromspeaking amples about parisankhyA Vidhi are given amples aboutparisankhyAVidhiare from the thorns and stones of the road, road, from thethornsandstonesof e; thosewhoareenga Iswaran is the One, who grants the fruits grantsthe Iswaran istheOne,who when instruction is given to follow one one tofollow given when instructionis y explainedthecomplexrulessuchas who composedthesrEshtagrantham Amsa Saasthramfrom thewrong d thepenetrating intellecttoreject the the originalauthor,Sage nama: e MeemAmsamthat ged in speaking can can speaking ged in

through therecitation ofhisSrISook Salutations tothatsadAchAryan, whohelps bhagavaddhyAnasOpAna-vardhi ( his PoorvAchAryar,Swamy ParAsaraBhattar. Lord inHissanctumsanctorum.SwamyDesi (ThirumaNa Pillars TheWedding the holding theplacewhereth Sannidhi, HanumAnsannidhi, atthesacredThiruppunna Sannidhi, stop PushkaraNi,visitto washing feetatChandra darsanam, DhvAraPaalakavandhanam,st GuruParamparA AchArya vandhanam, SwamyParAsaraBhattaris: thatworshipshownby sequence) of the kramamtoworshipLordRanganAthanat Swamy ParAsaraBhattardescribedintheP themanner,practice Lord RanganAthanin Salutations tothatSadAchAryan, whowas ( the contestantsindebate. to come to SrIrangamwithal ofLordRang thearmy Chief ofStaff and headedthatmessagewith how tohandlethispressurefromthem.They Bhagavath RaamAnujaDarsanam.TheSrIran thatthelocalAchAryAsengageth insisted At onetime,someparamathascholarswe head withreverenceandobeyedit! Salutations tothatParamAchAr SrIranganAtha-sEnEsa-SAsaN ( 100 99 98 ) ) É”arka*u´rIitri¼³maeTsukay nm> ïIr¼nawsenezzasnaeÄ ) ÉgvÏyansaepan vixRtïIzÉi´kay nm> BhaTTaarakAdyukta-reeti-Rang acrity andreverencearri thestatement:“Byco yan, whoplacedtheorderof thi, SrIBhagavathDhyAna sOpAanam! Ottamsana- priyAyanama: 51 isEvA- kramOtsukAya nama: ta-SrIsa-bhaktikAya nama: anAthan”. Swamyrespondedtothatcommand d bySwamyParAsara Bhattarinhistime! joyous in performing MangaLAsAsanam for for joyous inperformingMangaLAsAsanam i tree, SEnai MudaliyAr sannidhi, Garudar Garudar i tree,SEnaiMudaliyArsannidhi, oorva SathakamofSrIRangarAjaSthavam us grow our devotiontoLordRanganAthA us growour em indebatetoestablishtheaccuracyof ops attheThousandpillarMaNDapam, AzhwAr Sannidhis, MEttazhagiya Singar MEttazhagiya AzhwArSannidhis, dhyAnam, CauvEry snAnam, Gopura CauvErysnAnam, dhyAnam, sentmailtoSwamyDesikan atKaanchi kan followed this kramam established by kan followedthiskramamestablishedby re criticizing VisishtAdhvaitham. They re criticizingVisishtAdhvaitham. SrIrangaKshEthram.Thekramam(the thooN) and finally sEvai of the reclining ofthereclining sEvai thooN) andfinally gam based AchAryAs were at a loss as gam basedAchAryAswereatalossas e sacred cane of VishvaksEnar rests, e sacredcaneofVishvaksEnar mmand ofVishvaksEsnar,the ved at SrIrangam to defeat ved atSrIrangamtodefeat Lord VishvaksEnar on his

sadagopan.org sadagopan.org http://www.sundarasimham.org performing SrI BhAshya KaalakshEpamsmany performing SrIBhAshya for thebenefitofall.Swam SiddhAntham commanded Swamy to create manySriS One night,AchAryaRaamAnujaappeared Pravarthanam byAchAryaRaamAnujaHi aajn~apt svapnabhAshyakruda Salutations tothatAchAryan,whowa ( that oceanherbofthesa SthOthram thatgrewfrom theocean ofJn onewi onpartakingblesses floor, which effect ofthissthOthramislikethepl world (JaganmangaLam)throug avathArams ofLordRangan Desikan createdtheDasAvathAra SthOthram At Srirangam,thereisaDasAvathAraSa “DasAvathara SthOthram”. dasAvatArastOtrAkhyajaganmangaLa-kArakAyanama: Salutations tothat AchAryan,whocr ( N N N and bequeathedtoushisbeautiful thebeautyofreclining in enjoying Dhivya prabhandham).Thiruk (the sacredcrown)inthemannerenjo blissful anubhavamofLord Swamy Desikancomposedadeeplymoving V 170 169 AMAS EDANTA A A ) ) M M dzavtarStaeÇaOy jgNm¼¦karkaynm> A A SvßÉa:yk«da}Ý vedcUfaàvtRnaynm>

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sadagopan.org sadagopan.org kaimkaryams in defense of our darsanam ofour kaimkaryams indefense of loftier inSrEyasthanthe bahumAnam ofthe The recognitionbytheDivineConsort by SriRanganAyaki,thedivineco Salutations tothatAchAryan,whowasadorned ( title bywhichheisreveredtheworld. from thenon so thathecanbeknown HetransfKaimkaryam ofSwamyDesikanthat PrathamAchAryan. OurLordwassopl reallybe The titleofVedAnthAchAryan otherthanLordRanganAtha. conferred onhimbynone Salutations tothatAchAryan, who hasth nm> ïIr¼nawdÄïIvedaNtacayRnamkay 174 thisSrISook Swamy also impliedthat alankAram ontheforeheadofustoenchan thename Swamyhaschosen anushtAnam. itcontainsallweneed Desikan, since “SthOthraRathnam”byKumA described as This SrISookthiisabouttheVaibhavamof LordRanganAtha. the commandof rangEsaaajn~AkrutanyAsatilakastOtraratnakAyanama: Salutations totheAchAryan, ( of theLord. indicated thatthesethreecomp 175 173 ) ) r¼eza}ak«t NyasitlkStaeÇrÆkay nm> r¼eñrIdÄ svRtNÇSvatNÈyÉUi;tay nm> RangEswari dattasarvatantra SrIranganAtha dattaSrI vEdAntAchAryanAmakAyanama: who createdtheSrISookthi ositions wererootedindeep nsort of the Lord of Srirangam. nsort oftheLordSrirangam. svAtantrya bhUshitAya nama: svAtantryabhUshitAyanama: thi serves as a Tilakam for nyAsam. thi servesasaTilakamfornyAsam. 54 as VedAnthAchAryan (VedAntha Desikan), the (VedAnthaDesikan),the as VedAnthAchAryan the Lord.Acknowledging themanymatchless to know about Prapa to knowabout t LordRanganAtha(forHIS vasIkaraNam). longs to Lord RanganAthaaloneasa Prapatthi. It has 32 slOkams andhasbeen Ithas32slOkams Prapatthi. , SriRanganAyakiconferred onSwamy ra VaradAccArSwamy,thesonofSwamy eased with the siddhAntha SthApana eased withthesiddhAnthaSthApana e Birudhu(title)of erred HisowntitletoSriVenkatanAthan Lord isaveryspecial honor;itis even with thetitleofSarvaTantraSvatantrar of NyAsaTilakamtoindicatethat of NyAsaTilakamfollowing Bhakthi forth Bhakthi tthi Saasthramandits VedAnthAcchAryar VedAnthAcchAryar e threeDevis entitled “TaatparyaChandrikaa” tohelpon commentary ofVaLLal RaamaanujA(SrIGeet tAtparyachandrikAsustha-gIt Salutations tothatUtthama AchAryan,whoel ( (vyatAneeth vidhvacchAthrapreethayEVenkatEsa:). for thehithamofworld(Viswamithram) gOthram toViswAmithra he whobelonged At theendofhiscommentaryon thisUpan commentaryforIsAvAsyaUpanisha of his Salutations tothatAchAryan vAjisAkhAsikhA ( vyAkhyAkruti forSrIBhAs TatthvaTeekai istheVyAkhyAnam of nectar. tatvaTeekAvyAkrutaSrImathBhAshyAmrutasAgarAyanama: Salutations tothatAchAryan,whocreated ( Mathams. therefutationofthreeMa focused on bySwamyDesikanis This SriSookthiblessed “Vadhi-thraya KhaNDanam”. ayatnakrutavAditrayakhaN Salutations tothatAchAryan,whoeffort ( Bhagavath SaasthramsandLoukeekaKalais). Desikan thetitleofSarvaTantra Svatantr 179 178 177 176 ) ) ) ) taTpyRciNÔka suSwgItaÉa:ymhapway nm> tTvqIkaVyak«t ïImÑa:yam&tsagraynm> vaijzaoaizoa VyaOyak«its<àItmansaynm> AyÆk«t vaidÇyo{fninbNxnaynm> , who pleased the minds of sc pleased theminds , who Dana nibandhanAya nama: Dana nibandhanAya AbhAshya mahA-pathAyanama: sampreetamAnasAyanama: 55 d belonging to theVaajasanEyaSaakhA. d belongingto a commentaryforSriBhAshyam,theocean ar (Onewhoroamedwitheaseamongall lessly created theSrISookthireveredas e and all access and enjoy without difficulty withoutdifficulty e andallaccessenjoy thams: Sankara,YaadhavaandBhAskara ishad, Swamy Desikan acknowledged that Desikanacknowledgedthat Swamy ishad, (VaiswAmithra:) created this commentary (VaiswAmithra:) createdthiscommentary for the enjoyment ofsishyAsandscholars no longer available to us. This grantham nolongeravailabletous.Thisgrantham aborated on the auspicious and majestic aborated ontheauspicious andmajestic hA BhAshyam) through his SriSookthi throughhis hA BhAshyam) hyam blessed tousbySwamyDesikan. hyam blessed holars throughthecreation

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sadagopan.org sadagopan.org inYaagams. such“ahimsai” the basisfor Swamy health andlonglife. to gaingood there. Toattainthatbhogam,itundergoes for thePasusinceitreachesSvargalOka believed inthedictumthat“thehimsai”for doubt arisesaboutreconcilingthesetotally guNam ofavApthaSamastha Kaamathvam. avApta-sarvakAmatvaguNa-nirNaya kOvidAyanama: Salutations tothatAchAryan, whocouldprov ( theend. Moksham at the timespanneededto long lifeprovides for them(avAntharaPhalans).Theyhelpto andtherestarethosegranted Mumukshu outthatMO Moksham. SwamyDesikanpoints bothers toblesstheseIhika(worldly)Phalan long life(aayurAsasthE),auspiciousprog SookthavAkams inVedamsandUpanishadic For aMumukshu,Moksham (Mumukshu). Vedic SookthavAkams,whentheyare Salutations totheAchAryan, mumukshu ( sooktha vAgAdi himsaishould same Vedamcommandsthatno As perVedAs,Yaagamsrequireuseofcons of view. considered “thehimsai”inYaagamasnotbe ahimsatAsthApa vaidhahimsA Salutations tothat AchAryan, whofo ( 185 184 183 ) ) ) vExih AvaÝsvRkamTv gu[in[Rykaeivday nm> mumu]usUKtvagaid )laei´titnIitivdenm> who understood the subtle points about the meanings of of themeanings about points understoodthesubtle who is thePradhAna(primary)Phalan.Thereare phalOktitati neetividEnama: phalOktitati na neetisuneetikAyanama: 58 llowed as dharmam the anushtAanam that asdharmamtheanushtAanam llowed Desikan cleared these doubts and established Desikan clearedthesedoubtsandestablished by BhagavAn without the Mumukshu asking asking by BhagavAnwithouttheMumukshu practice successfully eny etc.Onemaywonder,whytheSruthi m afterthesacrifice andenjoysBhOgams

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sadagopan.org sadagopan.org the skilledarchersorwielde adhyAyam,Bha For example,intheVibhUthi these twochapters. was abletoprovidetheanswersremovedo chapters ofBhagavathGeethA,onemaybe (HisVibhU andachEthanams ChEthanams battlefieldregardingHisUniv middle ofthe Bhagavaan. ViswaroopamisthesEvaithat Geethai isViswaroopaadhyAyam.VibhUthi The tenthadhyAyamofGeet Viswaroopam. and the understandingofVibhUthi nama: virOdha-samanakshamAya vibhUti-viswaroopAdi Salutations tothatAchAryan,whohadthesk ( observance ofVarNAsramadharmamis dhyAnam istheuninterrupted Bhakthi yOgam attachment tothebodyafter stateofmeditati yOgamisthe Jn~Ana yAthrai orDhAnam(givingalms)routinely. Kaamya karmAswithoutlookingforphalan Karma yOgam consistsofperformingth herestandsforupAyam. Yogam upon. ofAchAryaRaamAnujA, In GeethABhAshyam Yogams. Karma, BhakthiandJn~Ana Salutations tothatAchAryan,whohadthe sAnga-karma ( jn~Ana bhakti more returntoSamsAricworldforone Moksham, BrahmAnubhavamunlikeKaivalyAnu extended stayinKaivalyalOkam,theyreturn upwiththenon- alsoend yOgam) Bhakthi 188 187 ) ) ivÉUitivñêpaidivraexzmn]may nm> sa¼kmR}an Éi´yaegavx&itkaeivday nm> rs ofthebowandarrow in cleansing one's mind from the practiceofKarmayOgam. fromthe mind cleansing one's hai is VibhUthi adhyAyam. Theeleventh chapterof adhyAyam. hai isVibhUthi yOgAvadhruti kOvidAya nama: nama: kOvidAya yOgAvadhruti who has attainedSriVaikunta PrApthi. who has 60 an angamforallthethreeyOgams. on on the JeevAthma svaroopamwithout on theJeevAthma e Nithya-Naimitthika karmAs, practicing lasting KaivalyaPuru lasting and observing penance (tapas)ortheertha observingpenance and confrontedwithdoubts.SwamyDesikan skills todeterminetheparts(angams)of ubts about compatibilit ubts about ersal formastheSupremeMasterofall ills to remove the confusion arising from ills toremovetheconfusionarising Bhagavaan blessedArjunaawithinthe toSamsAricworld.Inthestateoftrue gavaan saysthatHeis Raamaaamong theabovethreeyOgamsareelaborated ofBhagavaanwithdeepBhakthi.The this). Whilereadingtheabovetwo is abouttheaiswaryams(wealth)of bhavam, is ever lasting. There is no bhavam, iseverlasting.Thereno war. Thedoubtmayarise why shArtham. Aftertheir y ofthecontent of aasthikAs. answers same body.SwamyDesikanprovided adhyAyamlikehowcanonehave Viswaroopa control) saysGeethAchAryan.Similarly,on dharmam(sasthrabhruthvam)is This high elevated (highest)inRaama. an archer).Manyheroescanhandlethebow the Sasthrabhruthvam(theIswaryamor RaamOaham” is“Sastrrabhrut forthissankhai(doubt)hous The parihAram and thesameBhagavaan. GeethAchAryan saysthatRaamanismy PurushOtthama adhyAyam ofGeethai. explain themeaningof thisimportantwo sabdham.Swa thePurushOtthama meaning for When oneusesVyAkaraNamstrictly, oneex (etymology) forthePurushOtthamaSabdham. Salutations tothatAchAryan,whounders ( istheJeevAthm karma phalan.KshEthraj~nan ofacr intheform (KshEthram) yieldsfruit areexperienced. anubhavams and Dukkha KshEthram or AathmaJn~AnaViruddhams. of AathmaguNamsareanAthmaguNams.Th orSuddhi,whic AchArya Bhakthi,Soucham Aathma guNAsarethoselikeahimsA,Va doctrines likeAathmaguNAs,anAthma AtmaanAtmaguNakshEtratajj~ Salutations tothatAchAryan, whohadthe ( 190 189 ) ) pué;aeÄmivéiKtivde nm> AaTmanaTm gu[]eÇtJ}zaexndi][ay nm> PurushOttama niruktividEnama: hvam athraVIbhUthi:”TheVibhUthiisnotRaamabut 61 na sOdhana dakshiNAya nama: dakshiNAya na sOdhana guNAs, KshEthram and KshEthraj~nan. andKshEthraj~nan. guNAs, KshEthram VibhUthi, when Raama and Krishna areone RaamaandKrishna VibhUthi, when op, thekarmAsplantedinSarIramyields h promote aathma Jn~Anam. The opposite Theopposite h promoteaathmaJn~Anam. e may have doubts about points made in pointsmadein e mayhavedoubtsabout also my niyAmyam (adheenam,underMy also myniyAmyam skill of handling the bow andthearrowas thebow skill ofhandling rd, “PurushOtthaman” celebrated inthe and arrowwell.ThisVibhUthiisthemost periences difficulty in providing the right inprovidingthe periences difficulty is ourSarIram(body),wheretheSukha tood clearly the nirvachana prakAram tood clearlythenirvachanaprakAram irAgyam, freedomfromego,patience, ed inthestatement, “Sasthra bhruthAm intellectual rigortoanalyze andclarify a, whoisdifferentfromtheSarIram. Just as the seeds planted in afield plantedin theseeds Just as my Desikan had the intellectual rigor to intellectualrigorto the my Desikanhad for thesedoubtsthatassailedthemind ey arecollectively knownasajn~Anam multitudes ofeyesandearsetcinthe

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sadagopan.org sadagopan.org eaten. over fromtheplatesoffather,elderbrot invoked forNiminthriNamtopartakethefood inSrArddhams is similartoannasEsham Sesham meansnottheleftoverfrom theirplat ThirumAlai Paasuram: "pOnkamseytha ( beea isfitto the cooking/servingvessel In thecaseofEkAnthi/Parama (2) Foodleftoverintheserv (1) Foodleftoverintheplates It doesnotmeanthatone caneat their ParamaikAnthis. thatit Swamy Desikanexplains SamhithA instance, VihagEswara tobe The restofthedosanddon’tshave The wifeisallowedtoeattheleftoverfromherhusband. Father,AchAryanandelderbrother. The leftoverfromone’s SaasthrAs rulethattheucchisht ucchishtam) fromthegreatones,canbeeatenbyothers. bhEdanirNaya kOvidAyanama: ucchishTAdanahEtvArya Salutations tothatAchAryan, whoestablis ( superiority. be insultedortreated ill bytheother thre time Atthesame transgressed atanytime. The distinctionsanddifferencesestablis varNAsramadharmam. pradhAna other threegroups.Theyhavetoobserveot buttheirPradhAna(p above anushtAnams 195 194 ) ) ôIzUÔÉgvTpUja taiNÇkTvaiÉxaykay nm> %iCDòadnheTvayR Éedin[Rykaeivday nm> Éedin[Rykaeivday %iCDòadnheTvayR ing vesselafterfeedingthem. (ilai) aftertheyhave eaten and am fromothersarenottobe isstatedsotopointout ikAnthi, the second definition applies. Such food leftin Suchfood definitionapplies. ikAnthi, thesecond statesthatthe ucchishtam 64 ucchishtam. Ucchishtammeanstwothings: ucchishtam. her, AchAryan and husband can however be canhowever her, AchAryanandhusband ten as sacred (Ref: ThoNDaradioppodi’s 41 ten assacred(Ref:ThoNDaradioppodi’s understood inthecontex e groups becauseoftheirbloatedfeelings , theevolvedSoodhraVarNatthArshouldnot sEDam taruvarEl, punithamanRE").Here hed by the Saasthrams should notbe hed bytheSaasthramsshould hed therulesonwhatleftover(Yecchil, her anushtAnams withoutconflicttotheir her anushtAnams (food left after serving Pithrus and those (food leftafterservingPithrusandthose rincipal) dharmamisParicharyai tothe es butthefoodleftafterfeedingthem.It asPithru,Vi the greatness of EkAnthis and and the greatnessofEkAnthis shnu andBrahma).Theleft eaten. Theexceptionsare: of yEkAnthis is suddham. ofyEkAnthisissuddham. t ofSaasthrams.For st

(lObha them. TherewillbenolossofPhalans They canuseRaama-KrishNAdhimanthramsin perform TaantrikaaarAdhanam(without Swamyexplainsthethough and SoodhrAs. andSamhitha MahA BhAratham Taantrika aarAdhanam fortheLord. Salutations totheAchAryan karmAs andthejeevan hasnoindependence/ the control ofParamAthmaa.Saasthram sa Jeevan isunderthecontrolofBhagavAn.His oftheJeevanonParamAthmaa. dependence Salutations totheAchAryan, whoclearedth svaparAdheenatAyatta ( sAstra ParamAthmA gives the permission and does ParamAthmA permission givesthe Jeevan usestheupakaraNams givenby inthiskarmaa, toengage wishes Buddhi (Pravrutthi) intotheperformance ofthat thepermissi indwelling Brahmangrants (Pratham karmaa andmakesthefirsteffort appropriate vasthusforuseinthatkarmaa. engage inkarmAsandthesakthisofJn andSare ofIndhriyams tools (upakaraNams) onitareaddressedbyBrah and NishEdham onJeevan’s The samAdhAnamforthisquestion andNishEdhams) (Vidhis act. Inthatcase,whatisthepurposeofVe theinauspicious or theauspicious either do to going is Bhagavan anything anyway; command isafutileone.Questionsmayaris paramAthmaa foreveryinitiative)becomm theJeevan,who will ariseastohowcan AchArya DrOhamis SaraNAgathi) isVidhi. commanding onetodesistfromdoingis berenderedmeaningl Vidhi-NishEdhams will 196 ) SvpraxIntayÄ zaô Stree-Soodra Bhagavat-poojA tAntrikatvAbhidhAyakAya nama: Stree-Soodra Bhagavat-poojAtAntrikatvAbhidhAyakAya , who established thatthe established , who vEyWyR baxkaynm> is permitsuchTaantricaarAdhanambythewomen vaiyarthya bAdhakAyanama: 65 Karmaa. SinceJeevanpropelledbyitsown the Vidh-NishEdha Saastrams apply.Since the Vidh-NishEdha dam saying to the Jeevan: do and do not do theJeevan:doandnot sayingto dam on (anumathi)andhelpswiththeentry The Jeevan developsthedesireto performa t behindsuchrecommendations.Theycan ~Anam andIcchai.Healsocreates the using PraNavamand to be avoided is nishEdham. Thequestion to beavoidedisnishEdham. BhagavAn to begin the Prayathnam, the Prayathnam, tobegin BhagavAn has no Svatantram (being dependent on has noSvatantram(beingdependent NishEdham. “SaraNamvraja”(perform NishEdham. ma Soothrams. ParamAthma gives us the ma Soothrams.ParamAthmagivesusthe m) throughtheuseofTaantrikaworship. ys thatParamAthmaa alonedoesthese theKarmaasecond a Prayathnam). Inthenextsecond, e doubtsthatcouldarisefromthetotal ess. Commanding onetodoisVidhiand ess. Commanding anded to engage in some act. Such a eram. Through them, He blesses us to us eram. Throughthem,Heblesses doer ship(Karthruthvam)isalsounder Svathanthram and the impact of Vidhi SvathanthramandtheimpactofVidhi Svatantram. Ifthis e that Jeevan is incapable of doing e thatJeevanisincapableofdoing such poojAs. This is sufficient for issufficient suchpoojAs.This women andSoodhrAscando Veda Manthrams). were tobeso,the aftertheJeevan

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PramEyam (objectofKnowledge ground thatarenotvisible withone’sow the collyrium thatisapplied Anjanam is Salutations totheMahA AchAryan,wh NyAya SiddhAnjanamdealingwithpramEyatattvams. nama: yAthAtmyAbOdhakAya nyAyasiddhAnjanOdanchanmEya ( to explainthetruemeanings oftheVedAs. The prefixof“SrImath”befo thealignmentofGouthamaRi brings about Studyofth the creationofNyAyaParisuddhi. there that are incontradictiontotheVedA NyAya Saasthram wascreatedbyGouthama SrISookthiof his mindsthrough SalutationstotheAchAryan,whopurifiedour NyAya Parisuddhi thatdealswith ( thisSrISookthiisnolongeravailabletous. Unfortunately, It is designed toas acommentarytoadhikaraNaSaarAvvaLi. serve as a mirrorSalutations tothe AchAryan,whocreated th to re ( SrI BhAshyam. 562 slOkamsinSragdharametreto helpus has156adhikaraNams.Swam SrI BhAshyam SaarAvaLi. named adhikaraNa krutAdhikaraNasArAvalyAkhyagranthasikhAmaNayEnama: Salutations tothe UtthamaAchAryan,who 202 201 200 ) ) ) ïImn!NyaypirzuiÏ ivzuÏIk«t mansaynm> saravilVyai³ya Aixkr[adzRkarkay nm> NyayisÏaÃnaedÂNmeyyawaTMybaexkay nm> SrIman nyAyaparisuddhivi SaarAvalee vyAkriyAadhikaraNaadarsakArakAyanama: re NyAya Parisuddhi has been re NyAyaParisuddhihasbeen ). When one has jaundice, everythingwilllookyellow. ). Whenonehasjaundice, PramANams (Means of Knowledge) PramANams(MeansofKnowledge) suddhIkruta mAnasAyanama: suddhIkruta 67 veal themeaningsofa s. SwamyDesikan changedallthatthrough remove our doubts arising fromthestudyof ourdoubtsarising remove over one's eyelids to reveal things under over one'seyelidsto reveal thingsunder e SrISookthiof“adhikaraNaDarpaNam”, n eyes. This SrI Sookthi is focused on isfocused n eyes.ThisSrISookthi is SrISookthiwouldpurifyourmindsand shi’s NyAyaSaasthram withthe VedAs. Maha Rishi.Thereweremanydoctrines y Desikancondensedtheirmeaningsin blessed uswiththesrEshtagrantham o blessed us with the SrI Sookthi of theSrISookthiof uswith o blessed added because ofitsability added because dhikaraNa SaarAvaLi. dhikaraNa SaarAvaLi.

sadagopan.org sadagopan.org Desikan createdNyAya Parisuddhi. purification oftheincorrec meanings oftheSoothramsin he haddoneso,thecommentatorsofNy insupport oftheVedAs made hisSoothrams in concordancewiththem.Gouthamar,the the NyAyaSoothrams.Saasthrams Gouthama’s othernamewasakshapAdhar, Soothrams ofakshapAdhar. Salutations totheAchAryan, whovowed vyAsAkshapAda sootrArtha vi sootrArtha vyAsAkshapAda ( wonder toAkashapAdhar(GouthamaRishi)himself. tightly alignedwiththeVedams.These VedAs. TheseSoothramscreatedbySwamy SveekAra Paksham,whichrewrotetheGauth criticizes themfortheirunsoundness).Th Paksham(Thepartthatdoes BahishkAra There aretwoparts(Pakshams)inNyAya have pleasedakshapAdharandmadehimwonder. Salutations totheAchAryan,whocreatedth akshapAda ( chamatkAradAyi ( true stateofPramEyams. Swamy Sri SookthiofNyAyaSiddhAnjanam, place to likeaSiddhAnjanam medicine is When jaundicemedicineistaken,things 205 204 203 ) ) ) Aa]padIysUÇawR Aa]padIysUÇawR iz]akr[dIi]tay nm> Vyasa]padsUÇawR ivraexpirharivde nm> A]padcmTkardaiy sUÇsmUhk«te nm> AakshapAdeeya sootrArtha siks t meaningsgivenbythecomm linewiththeVedAs.Th soothrasamUha krutEnama: rOdhaparihAra vidEnama: hAkaraNa deekshitAya nama: deekshitAyanama: hAkaraNa 68 things intheirtruesvaroopam.Throughhis are the VidhyA SthAnamfortheVedAsand are theVidhyA not accept the Gouthama Soothramsand notaccepttheGouthama Aya Soothramsdidnotbringoutthetrue Soothrams ofSwamyDesikanwillcause will look like the way they are. Jaundice thewaythey are.Jaundice will looklike Parisuddhi. One is the Gouthama Soothra Parisuddhi. OneistheGouthamaSoothra e contentofNyAyaPa who createdNyAyaDarsanam containing and notindiscordwiththeVedAs.Evenif author ofNyAyaSoothramsshouldhave Desikan helped aasthikAs understand the understandthe aasthikAs Desikan helped e otherpartistheGouthamaSoothra to correct themean ama Soothrams in concordance withthe ama Soothramsinconcordance Desikan areshortandterse.They are erefore, therewasaneedfor entators. Therefore,Swamy risuddhi that would risuddhi that ings giventothe http://www.sundarasimham.org/ebooks/TMKalaapam.pdf conflict betweentheBrahmaS SoothraSveekAra Soothrams inhisGouthama offers parihArams(Correctives).Swamy Brahma SoothramsandNyAyaSoothrams.Wh SwamyDesikanshow SrISookthi, Through his Soothrams that,areindiscordwithBrahma Sankha-chakra dhAraNam (adorning of themark Sankha-chakra dhAraNam(adorningof the180 under hasbeencovered rakshA GeethArthasangraha [The Rahasya rakshAand(5)PaancharAthraRakshA (2)Sacc (1) GeethArthaSangraharakshA Panchakam”. Theseare: knownas“RakshA uswithfiveSrISookthis(Pentad) Swamy Desikanblessed Salutationstothatmerciful AchAry RakshAgrantham. throughhisSaccharithra- anushtAnam saccharitra-trANa-samyak ( trAt N N N Salutations tothatAchAryan, observances). Theywill onlypa utthama VaishNavAsas anessentialpart andthewearing ofthe12Ur shoulders) In the442 topicofthenAmAsfrom RakshA isthe RakshA granthamiscoveredin thirty iscovered 477; theNikshEparakshA The topicrelating toSaccharithra rakshA Sahasra Naamams187-192). furtherunder GeethA hasalsobeencovered matt Thesubject Desikan. Thirukkudanthai S 441 IDDHI A A A M M M ) A A S A s½irÇÇa[ s 206 S : S

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sadagopan.org sadagopan.org and Sankha dhAraNam by VaishNavAs. Swam dhAraNambyVaishNavAs. and Sankha these ritesfromKataSaakhai andotherVe In additiontoKhilaRks,Swamypointedou with therecitation ofsuch the khilasectionofVedam.Weaccept themanthr cannot adornthesacredthreadusing same sanctity/authorityoftheVedaPram obje Thecontestants maNDalams oftheVedAs. over thearguments oftheprotestors. out theappropriatevedicPramANamsin there arenoVedicpramANamsforfollowing objectedto during SwamyDesikan'stime,who the Lordonshouldersof The firstpartdealswiththepramANamsfor (3) Bhagavan-nivEdhanaupayOgavidhis. (2) UrdhvaPuNDradhAranavidhis vidhis/rules (1) SudarsanaPaanchajanyaDhAraNa his SrISookthi,SaccharithraRakshA With thisnaamam,the referenc VaishNavA withthehelpof withdisc nature ofinitiation/samskAram PraNAmams tothatgreatAchAryan,whoes khilAdhyaksha-sruti-sthApita ( creationofSaccharithrarakshA through the arguments andprotectedtheauspiciouswa PramANams. SwamyDesikanen objected tothesepractices andprotestedth samyak thrAthA protected fortimestocomein staysfirm( SadAchAram compas todaythankstothe followed even of VaishNavAsinthesematters.Theguid 442 ) iolaXy]ïuitSwaipt c³a»ns ”. khilarksandconductourVaidikaKaaryamsdaily. sthirAm imAmSaccharithraRakshAm the KilaRksofvedam! VaishNavAs. There were some ignorant and haughty ones ones haughty Thereweresomeignorantand VaishNavAs. es aremadeto thetopics SwamyDesikan’sownwords“ gaged the adhvaithins indebatesanddefeatedtheir gaged theadhvaithins . ThisSrISookthihasthreeparts: chakrAnkana-samskrutayE nama: 70 those Khila Rks andador those KhilaRks Khila Rksarethose and sankhA marks on the shoulders ofa marksontheshoulders andsankhA da Manthramstodefend theuseofChakra to serveastheguide ance andrulesforda at theseobservancesa t thedirectVedaVaakyamsinsupportof t wearing the insignias of disc and conch of discandconch of wearing theinsignias sionate intervention ofSwamyDesikan. sionate intervention suchapractice.SwamyDesikanpointed ANams. Ifthisviewweretoprevail,we y ofdailyobservancesforVaishNavAs Khila section of the scriptures and won thescripturesandwon Khila sectionof tablished the authenticity andancient authenticity tablished the y Desikan also quoted from Smruthis, fromSmruthis, y Desikanalsoquoted cted that the Khila rks do nothavethe rksdo cted thattheKhila ams for such rites that is found only in ams forsuchritesthatisfoundonlyin theseritesbasedontheirviewthat covered by Swamy Desikan in covered bySwamyDesikanin Saccharithra RakshA- Saccharithra RakshA- for futuregenerations ) and has been well been has ) and outside theregular ily anushtAnam are ily anushtAnam re inconsistent with n thesacredthread AagamAs) indefenseoftheChakra-SankhadhAranam. which servetoelaborateonthe Sruthi and conch on one’s limbs. and conchonone’slimbs. took the view thatrecommend prAyascchittham(atonementrites) it is nishiddhamSmruthis stategenerally thatoneshouldno (prohi caused byhotimprintsonthebody! of people, whowereagainsttheadorning nama: kOvidAya vachO-nirvAha- tapta-mudrA-nishEdhAdi whohad Salutations tothatlearnedAchAryan, ( smruthis otherthanManusmruthi. VarNAsrama dharmamsandtheVaishNava Swamy DesikanalsopointedoutthatManu references inSmruthis the vedamanthrams.Hence,SwamyDesikanargu well asSaathvika PurANamsarethereforel Samh inPaancharAthra passages besides many parvam)haverefe BhAratham (BhIshma Maathsya PurANam,SrIVishNuDharma SrImat tatthvam, ithihAsaSamucchayam, He pointedouthoweverthatother Smruth Swamy DesikanagreedthatManuSmruthidoes isunwarranted. such aprocedure Ka Sankha dhAraNaminManusmruthior outthatonedoes The contestantspointed passages (PramANams)! heated discandconch,marksontheshould smruti-itihAsanirNeetatapt Salutations tothatastute AchAryan, who ( 444 443 ) ) tÝmuÔain;exaid vcaeinvaRhkaeivdaynm> Sm&tIithas in[IRttÝc³aidxar[ay nm> as theprotestorsdid. a-chakrAdi dhAraNAya nama: a-chakrAdi dhAraNAya 71 s (Vedam,UpanishadsandPaancharAthra bited act)toimprintthe marksofhotdiscs m (YamakinkaraSamvAdham) andMahA established thecorrectnessofwearing established notcomeacrossanyreferencetoChakra- h BhAgavatham, Bhavishyath PurANam, Bhavishyath h BhAgavatham, rences to the Sankha-chakra dhAraNam rences totheSankha-chakradhAraNam ers withthehelp ofSmruthiandithihAsam t damage one’s limbs willfully. They even They t damageone’slimbswillfully. ChakrAnkanambecauseofthedamage aboration ofthedoctrinesadumbratedin is likeChANDilyaSmruthi,SrIVishNu Smruthi was mostly focused ongeneral Smruthi wasmostlyfocused lpa soothrams; hencetheyarguedlpa soothrams; that VisEsha dharmamswerehandledby ithai. The Smruthis and ithihAsams as as ithai. TheSmruthisandithihAsams the skillstoevaluateobjectionsof nothaveanyreferencestotheserites. for such acts;hence,theprotestors forsuch ed thatitisnotcorrecttorejectthe

sadagopan.org sadagopan.org UrdhvapuNDra UrdhvapuNDra ( -smruti DaamOdharan. and PadmanAnhan HrushIkEsan, SrIdharan, Vaamanan, Thrivikraman, Madhusoodanan, VishNu, of Kesavan,NaarAyaNan,Maadhavan,GOvindhan, specific mentionoftheneed AtharvaVedama PuNDram), (DhruthOrdhva PuNDrams basedonPramANamsfr Swamy Desikanpointedoutthenecessityfo MaNN Kaappus. asPanniruThirunAma Tamil SrISookthiknown in thosesectionsofthebodyfo sectionsoftheiruppertorsos the appropriate recite the12namesfromKesavantoDaam requiredtowear are middle). VaishNavAs adornment ofupwardshapedsacredwhit Urdhva PuNDramistheTirumaNNKaappu(p PuNDrams basedondirectVedaVaakyams -srutirUpa-pramANa-bhOdhyaUrdhvapuNDrakAyanama: Salutations tothatwiseAchAryan,whoes ( Smruthis andavarietyof otheraccepted pramANams. and SankhammarksontheshouldersofVais Swamy Desikan thussilencedalltheprotes act asasamskAram becauseitisreco heated objects.Theywouldnotwelcomepo thatnoonewouldli Swamy Desikanargues thehimsa command. Further,Sruthiscondemn except thosecommanded/permittedbythe The explanationisthatoneshouldnotsubjec touseVisEsha Vidhi vidhi. Itiscustomary dhA general rule(vidhi)andSankha-chakra outthattherule Swamy Desikanpointed 446 445 ) ) ^XvRpu{f+àma[ Sm&tIithaspura[ivde nm> àTy]ïuitêp àma[baeXyaeXvRpu{f+kay nm> towear the12Urdhva PuND mmended especiallybytheSruthis. rm ofPuNDrams.SwamyDesikan composeda 72 purANa vidEnama: itihAsapurANa tablished the necessity for adorning Urdhva tablished thenecessityforadorningUrdhva Odharan and invoke those EmperumAns on Odharan andinvokethoseEmperumAnson to explain the saamAnya vidhi (injunction). vidhi(injunction). thesaamAnya to explain the 12UrdhvaPuNDramseveryday.They inusetoday(PrathyakshaPramANams)! ssible discomfort.VaishNavAsincludethis ssible s aboutnotdamagingone’slimbsarea tors abouttheneed e clayalongwithSrIChoorNaminthe t the body to beexposedtoheatedobjects t thebodyto raNam fortheVaishNavAsisaVisesha andsalutethem.They hNavAs withtheproofsfromSruthisand om MahOpanishad, KaDa Saakhai KaDaSaakhai om MahOpanishad, r VaishNavAs to adorn these12Urdhva toadorn r VaishNavAs Sruthis. Vedam cannot criticizeitsown cannot Sruthis. Vedam nd other Veda manthrams, which make nd otherVedamanthrams,which ke tohurtthemselves bycontactwith done to the limbs out of desire (icchA). (icchA). outofdesire tothelimbs done m torecite whilead rotection afforded to onethroughthe rotection affordedto rams. Linkedwiththenames for adorningChakram orning these Thiru orning these are saidtoreside B neechan”. sarva-vaidika karmAnga Urdhva PuNDra dhruti kOvidhAya nama: sarva-vaidika karmAngaUrdhvaPuNDra dhruti ( willbefruitful. performed withoutUrdhvaPuNDram base It wasSwamyDesikan’sconviction sacred threadandsikhai” consideredcleanwi “A personwillnotbe any fruits” “Japam, Homam,DhyAnamdonewithout elects towear theThiryak Pu “The onewhodoesnotwearUrdhvaPu B anugraham". this donotfollow command. Thosewho (Examples): "PeopleofallJaathisshou karmAs. PuNDrams,whiledoingvaidhika from notwearingUrdhva many Swamy Desikanhasused PuNDrams! from notwearingUrdhva UrdhvapuNDrAnaanushThAna-n Salutations tothewiseAchA ( withoutfail". gains Moksham hislife theone,whowearsUrdhvaPuNDramthroughout isperformed; Vandhanam life itselfbythose,whowearUrdhv (Example): InBrahmANDaPurA towearUrdhvaPuNDrams. PramANams fortheneed vachanams smruthi passages,SamhithA BrahmANDa PurANam,VaamanaPurANa the wearingofUrdhvaPuNDrams housed Salutations tothatGreat Ac 448 447 HAGAV HAGAV ) ) svRvEidkkmaR¼ ^XvRpu{f+x&itkaeivday nm> ^XvRpu{f+annuóan inimÄanwRsaxkaynm> A A N N

IN IN B B RAHMA RAHM AND R AATHRAM A hAryan, whoknewallthepert ryan, who explained the inauspiciousness that would result thatwould theinauspiciousness ryan, whoexplained P NDram (horizontalform)isnot UR pramANams toexplaintheca AN Nam, theLordsays:"Iam

AM a PuNDramduringthe 73 :

imittAnartha sAdhakAya nama: imittAnartha sAdhakAya d onpramANamsthatanydharmakarmA NDram (upward shaped ThirumaNN) but NDram (upwardshapedThirumaNN)but thout UrdhvaPuNDramev ld wearUrdhvaPuNDram.Thisismy command of mine would notreceivemy ofminewould command wearing Urdhva PuNDram willnotyield wearing UrdhvaPuNDram in Smruthi, ithihA were picked by Swamy Desikanas were pickedbySwamy m, BhOdhAyana and Vruddha-JaabAli m, BhOdhAyanaandVruddha-JaabAli inent PramANamsrelatedto fit toworship me.Heisa lamities thatwouldensue reachablereadilyinone sams andPurANams! times whenSandhyA en ifhehasthe

sadagopan.org sadagopan.org SaasthrAs recommend basma snAnam(smearing Saccharithra rakshA: adornment overashesaresummarizedby The highlightsofthiscontroversyand by SrIvaishNavAsinparticular material. VarahapurANamhas manthrakalpamst SrI KrishNa karmaanushtAnams! preferred materialfor adornmentonthei nottouchashes(saambal/neeRu) should occasions). Whyso?This isin nama: dakshiNAya bhAvasAdhana- bhasmaSrIvaishnavAsprusya Salutations tothatGreat Ac ( will notyieldthesoughtafterphalans. without UrdhvaPuNDram KarmAs. allVaidhika among theangamsfor that UrdhvaPu Swamy Desikanconcludes Urdhva PuNDram"-SrINaaradhIyam. “That upwarddirectedPuNDram,whichleads Urdhva PuNDram”--BrahmANDaPurANam Vaanaprasthan “BrahmachAri, Gruhasthan, BrahmANDa PurANam yeild thedesiredfruits “Yaj~nam, DhAnam,Tapas,Homam,BhOjanam, SamhithA vaidhika karma”--ParAsarya notweartheUrdhva “The onewhodoes (Homam, AarAdhanam)becomes “The OnewhowearsUrdhvaPuNDramdur are: Some oftheexamplesgivenbySwamyDesi PuNDramis that thewearingofUrdhva Salutations tothatfarseeingAchAryan,who 449 ) ÉSm ïIvE:[vaSp&ZyÉav saxndi][aynm> if theperformerdoesno hAryan, whoestablishedauthor tended for those, who cannot fo tended forthose,whocannot and all ingeneral. andallbrahmins even stricter commands about the banning of saambal even strictercommandsaboutthebanningof saambal rictly prohibitstheuseof ashesasUrdhvaPuNDram Suddhan”- BodhAyanaRishi 74 anangamforallvaidhikakarmas. the reasonsforpreferenceofThirumaNN and thatThirumaNN(sacred clay) isthe kan basedonhisency NDra dhAraNamisthemostimportant had the power of knowledge to instruct us ofknowledgetoinstruct had thepower PuNDram isnotfit r bodiesduringtheirdailyVaidhika and SanyAsi-- allofthem--mustadorn and SanyAsi-- Swamy Desikan in his SrI Sookthi, SwamyDesikaninhisSrISookthi, ing morning andeveninganushtAnams ing morning Having justthesacred thread andtuft even sinners to sadhgathi is known as isknownas tosadhgathi even sinners the entirebodywith pithrutarpaNama t adornUrdhvaPuNDram”-- itatively thatSrIvaishNavAs r healthreasonstakebath clopedic knowledge for performing any any for performing ll of them will not ll ofthemwillnot ashes on special ashesonspecial adiyAr yenROdum”can alsobetranslated ThiruvAimozhi: 4.5.6). Hence theearlier koNDu feet(" to meanthedustofbhAgavathAs "neeRu" elsewhere addition tothetraditional meaningof word "neeRu"hasanothermeaning(viz). BhaagavathAs/ThoNdars dearto theLordasconnected to vasthus notbelonging Naayaki becomesovercome with delusionoutof Lord. PiLLAn in hisis readytoprostratebefore suchaperson commentary on thisin avertical manner,sheisremindedofSrI passage of ThiruvAimozhi sambhandham.Wh every thingwithBhagavath explains(prEmAdhisayam forherLordinavipral that the NaarAyaNan). Thispaasuramisaboutamaid meant thatneeRu(ashes)are adiyAr yenROdum...”Somehavesuggestedon Azhwar saysintheroleofParAnkusa andth ThiruvAimozhi passages VaishNavan. adornment ofUrdhvaPuNDramwithth one witnessingthehomamorothers. Certainly, foreheadas ontheir kuntam inthesaidmanner (homam), theyajamananandrthviksalone first place to qualify for theperformanceof first placetoqualifyfor thehomamhastohaveThirum performing does notextrapolate towearingPuNDra beworn ashes fromtheagnikuntamshould Th Samhithais: PaancharAthra andVaikhAnasa ritual fire.ForSrIVaishNavAs,adornmentof leastth have beenrecommendedtouseat to follow.Ifthereareothers practice. Therefore,suchobs soothramsfortheperformanceofag rites appropriate towearashesfromthe Saambhalonforehead: Wearing AgnihOthra thatsuchbhasmasnAnamforalloccasions. not consider in water.ThistypeofSnAnamcanonly ": ThiruvAimozhi4.6.6, " (other thanagnihOth ervance isnotessentialfortheperformers ofagnihOthram the lakshaNamsofbhak e reference to “NeeRU”: In ThiruvAimozhi 4.4.7, e referenceto“NeeRU”:InThiruvAimozhi theLord.Further,ithas Kariya-mEni-misai veLiya neeRu siRithEidum 75 produce temporary suddhi. Hence, one should produce temporarysuddhi.Hence,oneshould Naayaki: “neeRusevvEidak-kANil,nedumAl "ashes". SwamyNammazhwAr himselfuses reference: "neeRu sevvEidak-kANilnedumAl mabha srungAram mood) that she connects mood)thatsheconnects mabha srungAram e ashesoriginatingfromagnhOthri'ssacred of agnihOthram.The the homam.Atthee thinking thattheymust VaishNavars, who are dear to her Lord. She VaishNavars, whoaredeartoherLord.She vertically (Urdhvam)ontheforehead.This any kind of ash is however forbidden. ishoweverforbidden. anykindofash aNN Kaapu usingthesacredclay inthe nihOthram donothowe to meanthatParankusa Naayakiinthe ms withasheverytime.Theperson e sacred clay for anushtAnams of a ofa e sacredclayforanushtAnams dustorrENu(ThoNdaradippodi)in this practice has no impact on the daily thispracticehasnoimpactonthedaily apartofthathomam. Itisnotforevery toHim.Hehintsthatashesarenotfor en, whoissoinfatuatedwiththe Lord en she sees some one wearingevenash someone sees en she are enjoined to wear the ash from agni are enjoinedtoweartheashfrom ey state that at theendofhomam, the basis of this passage thatAzhwAr thebasisofthispassage There are those,whosaythatitis herintensefeelingsandseeseventhe ris) who wish to use ashes, they might ashes,theymight wishtouse ris) who thAs ofThirumAl(SrIman been pointedoutthatthe Maayan tamaradineeRu nd of the agni kAryam nd oftheagnikAryam sages who wrote the sages whowrote be devotees of her bedevoteesofher ver referto this ":

sadagopan.org sadagopan.org white sacredclayonly. isfo of Chandanam monks (SanyAsis),usage can beusedforUrdhva-PuNDrams.Ash(S When thesacredclayis notatallavailabl recognized bysmruthisasSaathvikadhravyam. tAmasicdhravyam dhravyam andpanchagavyam passage extollingthevirtueofwhitecl kAppu. Thewhiteclay ishoweverthepref Smruthis citetheusageofsandalwood interested inanythingotherthanth (prayOjana visEsham);othercoloredclay recommendedWhite clayisthehighly dhra PushkaraNis atThirumalai,SrIrangamandSr TirunArAyaNapuram andThiruvahIndhrapur dEsa abundantly inHisdhivya to AchAryaRaamAnujAinadream,thesi Thir sambhandham). Itiswellknownthat One shouldnotusethesacredclaywi banks ofGangAriverorthesoilunder This whiteclaycancomefromthedhivyadEsa Urdhva PuNDramhastobewornusingthewhiteclay. Briefly therulesofacceptablepracticeare: Hecameupwiththisco for VaishNavAs. Swamy Desikan codifiedthelistofmaterial materials (dhravyam) for useinthead dhrutidravya-vi UrdhvapuNDra Salutations tothatgreat AchAryan, whoes ( material foradornmentontheforeheadof paasurams cannotthereforebelinkedtoas considers itherdutytopros agreatreverenceforhimas and develops forherLord height ofherintenselonging 450 ) ^XvRpu{f+x&itÔVy ivze;avx&it]may nm> trate before him and follow him. “neeRu” in AzhwAr’s him.“neeRu”inAzhwAr’s andfollow trate beforehim m. Eventoday,VaishNavAsusethesacredclay from e Lord should use only whiteclay. e Lordshoulduseonly ornment (dhAraNam) of UrdhvapuNDram! ornment (dhAraNam)ofUrdhvapuNDram! 76 sEshAvadhruti kshamAya nama: kshamAya sEshAvadhruti e, then sandal wood paste(GOpiChandanam) e, thensandalwood VaishNavAs according to Swamy Desikan. VaishNavAsaccordingtoSwamy paste and Panchagavyam forThirumaNN andPanchagavyam paste seessomeonewearingUrdhvaPuNDrams can be used. Vaishnava ParamaikAnthis not ParamaikAnthis can beused.Vaishnava unArAyaNa PerumAL of Yadhugiri revealed unArAyaNa PerumALofYadhugirirevealed KrishNa TuLasi(darkleavedTuLasi)plant. s thatcouldbeused ay. Sandalwoodpasteis vyam to use although for specific purposes vyam tousealthoughforspecificpurposes erred dhravyam as indicated by the sruthi erred dhravyamasindicatedbythesruthi te, wheresuchsacredclaywasavailable tablished as towhataretheacceptable tablished as aBhaagavthandeartoHerLordand dification based onmanypramANams. dification based aambal) should never ever be used. For aambal) shouldnevereverbeused.For hes (sambal) and justified for usage as forusage hes (sambal)andjustified ImushNam arealsoappropriatetouse. thout linkstoBhagavAn(Bhagavath am. Thesandy clayfromthePerumAL rbidden and hence they have to use the hencetheyhave tousethe and rbidden ms deartotheLordorclayfrom in contrast tosacred clay, whichis for ThirumaNN kAppu kAppu forThirumaNN consideredrAjasa PuNDram andnotany othershape. VaishNavAsbelonging the fourVarNams. varNikan intheformof Thi the Kshathrianinformof SaasthrAs saythat aBrahmaNanhastowe neechan (lowlyone). The BrahmaNan,whowearstheThirumaNN wears thePuNDram intheUrdhvamanner. andAarAdhanams thetimeofhomAs During Even playfully,oneshouldnotwear practice are: condemned bytheSmruthis.Examplesfr Padham). ThewearingofthePuNDramina Urdhva PuNDramsreachingupwardtakesus in ahorizontal(thiryak)manner tiryak-PuNDranishEdhakAyanama: Salutations tothatSadAchAryan, whoconde ( practice(nisshiddh prohibited residentialspaceoftheLord.Sm squeezing the of whiteclay.Whenonedoesnotleaveawi His consort,SrIDevi,inthemiddleof because, theLordhasrevealedinBrahmA PuNDram withoutanygapinbetweenforth Swamy Desikanestablishedwiththehelpof without gap(spaceinterval)! acchidraPuNDradamanAya nama: Salutations tothatSadAchAryan,who ( Swamy Desikan. All inall,thewhitesacredclayisdhrav 452 451 ) ) ityRKpu{f+in;exkay nm> AiCDÔpu{f+dmnay nm> ryak. This is not for VaishNavAs anywayfrom anyoneof ThisisnotforVaishNavAs ryak. half moon,Vaisyanintheform am) willendupinnarakam. stead ofvertical (Urdhvam)way! thethreePuNDramscrosswise. 77 condemned the useofUrdhvaPuNDram condemned the space formedbythetwohornsandpaadham yam ofpreferenceforev om SmruthiVaakyams ar his ThirumaNN intheUrdhvamanner, ar hisThirumaNN de spacebetweenthePuNDrams,itislike NDa purANam that he lives happily with thatheliveshappily NDa purANam mned thepracticeofwearingPuNDrams many pramANams that smearing of the manypramANamsthatsmearingofthe to anyJaathi shouldonlywearUrdhva to horizontal fashion across the forehead is the foreheadis horizontal fashionacross e SrIChoorNamisnotacceptable.It , oneisnotconsider ruthi statesthata p upward(towardstheLord'sParama in ahorizontalfashion,becomes of a circle andthefourth of acircle condemning such a sucha condemning ery oneaccordingto erson observing this erson observing ed cleanunlesshe

sadagopan.org sadagopan.org sAsthramseither. been sanctionedbyany Latter daypracticesofhavingalotuswith sanctioned bytheVedAs. saasthra sammadham(consent)forustowe the Lorddoes.ThisisforalankAramand forehead. Wedonotfollowthatbecauseitis In thearchAvathAramsatdhivyadEsams reminds usofthecentraldoctrineVaishN Therefore, Saasthrams laudtheseshapes tree, Mathsyam etalhave somelinkstoth PuNDram hastohave the required PuNDrasacchidratAvEtrEnama: Salutations tothatAchAryaSaarvabhouman ( the Lord’sThiruvadiforVaishN Therefore, thereisaspecialinjunctionto because itremindsusofth various possibilities,theBha lotusbud koormam/tortoise, mathsyam/fish, SamhithA SaasthrAsreferto othershapes lakshaNam). (SaamudhrikA bentattheedge, He islyingdown): shape oftheUrdhva-PuNDramshouldbelike theUrdhv abouttheshapeof his assessment AtharvaNa vEdahasapassagenamed“HarE correct shapefortheUrdhva-PuNDrams! Salutations tothatAchAryaSaarvabhouman, bhagavat-pAda-sadrusa ( Urdhva- Thus thewearingofthiryakPuNDram 454 453 ) ) pu{f+siCDÔtaveÇe nm> nm> pu{f+siCDÔtaveÇe ÉgvTpads†z ^XvRpu{f e DaasathvaJn~Anam(thatwe gavath Paadha Aadharam (shape) is the mostpreferredgavath PaadhaAadharam(shape)isthe +ak«itveidÇe nm> ava ekAnthis.Shapeslikethe ava space between the two paadhams! space betweenthetwo paadhams! 78 is condemnedinmanypramANams. PuNDrAkruti- vEditrEnama:

adorntheUrdhva-PuNDram intheformof like abambooshoot,dheepam,agnijwAlai, e LordthroughavathAra , but the Hari PaadhaAakAram(shape) buttheHari , its stalkholdingthe avam thatwearethe ar Tilakam. HaripAdhaaakaramaloneis who fullyunderstoodthedetailsabout the not possible forusto notpossible beautification forth projecting upwardandslightly broad , we see the Tilakam adorning the Lord’s , weseetheTilakamadorning a-PuNDram on this vachanam (i.e.),the a-PuNDram onthisvachanam : PaadhAkruthi”. SwamyDesikanbased : PaadhAkruthi”. theLord’sThiruvadi(Sacredfeetwhen , whoinstructedusthattheUrdhva et al.Amongallthesedescriptionsof are DaasAsofBhagavAn). lotus bud, leaf of a pupil apupil leafof lotus bud, two paadhams has not two paadhamshasnot Daasans oftheLord. e Lord.Thereisno doeverythingthat ms orassociations. of adorning UrdhvaPuNDrams! of adorning dhruti-prOktapr UrdhvapuNDra Salutations tothat AchArya Saarvabhouman ( a associated withKesavanontheforehead Ahnika granthamsstatethateventheunc ThirumaNNs arepermittedbySaasthrAs. is uncle orwhenthebody from illness necessary. Whenoneisnotabletowear12 ofThirumaNNma When thereisapaucity allowed. Otherwise,12arethenorm. karmAs orforritualswithsomeexpectatio Kaapus (oreven13)isthemostrecom onSaas Swamy Desikandeterminedbased VaishNava AagamadhIkshaiwearfour. There areotherviewsthatst with appropriatemanthram. Another view(paksham)is ThirunAmam. adornments. SwamyDesikan hascoveredthes wear UrdhvaPuNDram.KesavAdhiNa According toonedetermination,thereare12 SalutationstothatSadAchAryan,who PuNDrams tobewornbyaVaishNavan! PuNDra-sankhyAvichArakAyanama: ( resides withSrIDevi. interspace,isdear person, whoprovidesthat PuNDram, thegapbetweentwolegsshou AtharvaNa vEdamprescribesthisrule.Sage 456 455 ) ) ^XvRpu{f+x&itàae' àkarivv&it]may nm> pu{f+s that thereshouldbea13 ate that4,6,8PuNDrams 79 akAra-vivruti-kshamAya nama: nd DaamOdharan onthebackofneck. nd DaamOdharan ns/fruits (prayOjanams),lessernumbersare mended number. Forp mended number. lean personhastowearUrdhvaPuNDram thra pramANamsthatthe12ThirumaNN thra amams should be invoked during the the shouldbeinvokedduring amams ThirumaNNs due to incapacity resulting ThirumaNNsduetoincapacityresulting , Whoknewclearlythe ways(prakArams) an, thenadornment places in the upper torso that one has to placesintheuppertorsothatonehasto terial, thenfewerThirumaNNs become to Him.ItisatthatspacetheLord researched intothenumberofUrdhva ld be 2 inches. BhagavAn states that a states thata ld be2inches.BhagavAn MarichI statesthatfora4inchtall e details in his SrI Sookthi, Panniru SrISookthi,Panniru e detailsinhis th onetobeadornedonthehead are sufficient.Peoplewith erforming specific of fewerthan12

sadagopan.org sadagopan.org VarNAsramAdi niyatha Urdhva PuNDrAnguli- vEditrEnama: VarNAsramAdi niyathaUrdhvaPuNDrAnguli- ( SampradhAyamsandKulAchArams. follow theirownAchArya the situation,whereonlyoneUrdhvaPuNDra state thatone shoulduse PraN is used,for8UrdhvaPuNDra variations. ForadorningjustsixUrdhva ofthetorsowithre different portions by with TaaraManthram.Thisisfollowed recited next.Now,oneisreadytowear manthram, MoolaManthram,7VaishNavaMa recitationofadditionalma followed by next todilutethepasterightcons iswrittenoverthe Nrusimha BhIjAksharam is paste. Empowering(abhimanthraNam) thepastetobeformedand used toprotect wetted withthemanthramthatbeginswi cleansed(s The leftpalm(hand)hastobe generate the sacredclay pasteusedin mantravy UrdhvapuNDrAnEka Salutations tothatSadAchAryan, whois ( and Saasthram.Ahnikagranthamsare These detailshavetobelearntfrom manthrams, theproportions(lengthandbrea Kramams (locationsandtheirorderfor worn onthehead.SwamyDesikanblessesus PuNDrams. Whateveris leftoverinthepalm le notusethe should continued upward.One Next,itshouldimpression. startfromth unpleasant smells(dhurgandham) Urdhva PuNDramsshouldbebeautifulto 458 457 ) ) v[aRïmaid inytaeXvRpu{f+a¼uilveidÇe nm> ^XvRpu{f+anek mNÇVyvSwakr[iàyaynm> ms, oneusestheashtAksharamanthram.Some purANAs avam foradorningontheforehead.Someconnectitto . First,itshouldstartwi . theadornmentofUrdhvaPuNDrams! one’s AchAryan,whoknowsthesampradhAyam also archivingtheseinformation. 80 avasthAkaraNa priyAyanama: nthrams (VishNOrnukam--, PanchOpanishad PanchOpanishad nthrams (VishNOrnukam--, the Urdhva PuNDramonthetopofhead PuNDrams, VishNuShaDAksharamanthram levant manthrams. Even here, therearemany levant manthrams.Evenhere, th “GandhadhvArAm...” asthraManthramis th “GandhadhvArAm...” istency withSathadhAramanthram.Thatis e region between the brows and should be be e regionbetweenthebrowsandshould placementoftheUr the 12UrdhvaPuNDrams),relevant the Taaraka manthram is used to form the the Taarakamanthramisusedtoform an authority on the manthrams used to an authorityonthemanthramsusedto dth ofeachthem)ingreatdetail. done with Moola manthram and SrI donewithMoolamanthramandSrI anctified) andtheSacredclayhastobe should notbewashed should withproceduresandpracticesforsTAna sacred clay paste. Suddha Jalam is used isused sacred claypaste.SuddhaJalam m isworn.Everyonerecommendedto look at(inshape),andfreefromany nthrams). DhvadasAkshara manthram is manthramis nthrams). DhvadasAkshara ft handorusethe th the head with a slight th theheadwithaslight dhva PuNDramonthe away.Itshouldbe nails toadornthe recommended fingersforthatkarmA. Those whoareseekingsomepr VarNAs andAasramAs. There isanotherpointofvi finger. pointing tousehis andaSanyAsihas middle finger thumb,Gruhast BrahmachAri hastousehis others theirmiddlefinger. should usehisthumb;Vaisya (Ringfinger);Kshathriyan Urdhva PuNDrams.ABrAhmaNanhastouseanAmikai There are some rulesprescribedforthecorrect based onthefourVarNAsramadharmams! tobe the appropriatefingersofhand Salutations tothatAchAryaSaarvabhouman UrdhvapuNDra-dhyEya-dEva-vidE UrdhvapuNDra-dhyEya-dEva-vidE ( the rearofneck. neck, leftsideofthestomach, front center oftheneck,rightportion adornmentsintheforehead,centre followed by The sequenceis:firstonthehe BrahmANDa PurANamandPaaramEshtyaSamhithai. SalutationstothatSadAchAryan,who or12ThirumaNN the6,8 body toadorn UrdhvapuNDra-stha ( the end,onehastomeditate onLordVaas Kesavan, NaarAyaNan et al.Wehavetorefl atthe12sthAna The Lordpresidesover PuNDrams. SalutationstothatVisEsh du (upa VyUhaMoorthys)tobeinvoked 460 459 ) ) ^XvRpu{f+Xyeydevivde nm> ^XvRpu{f+SwanveÇe nm> na-vEtrE nama: ew thatonecanusethering n hastousehispointingfinger(aaLL kAttiVirRal)and leftupperarm,sideof ayOjanams as a part of Vaidhika KarmA havetousethe KarmA apartofVaidhika ayOjanams as ad withtherecitation ofPr a AchAryan,whoinstructed 81 ms oftheUrdhavPuNDrams startingms with Kaapus and gives us the pramANams from usthepramANamsfrom gives Kaapus and udEvan and whatever sacred clay is left has udEvan andwhateversacred clayislefthas used in adorning the Urdhva PuNDrams PuNDrams theUrdhva adorning usedin nama: stomach, right upper arm, right side of the rightupperarm,sideofthe stomach, , who performed upadEsams for us about about , whoperformedupadEsamsforus ect onthem attheir ring theadornment knew preciselytheco han his ring finger, Vaanaprasthan his finger,Vaanaprasthan his ring han his ofthestomach, cent digit (finger) to be used in applying the tobeusedinapplying digit (finger)

theneck,lowerbacksideand fingerindependentoftheir aNavam and this should be aNavam andthisshouldbe us ontherightDevathAs appropriate sites.At of the 12 Urdhva of the12Urdhva er ofthechest, the rrect placesinthe

sadagopan.org sadagopan.org adiyEn willwriteaboutthe thrINi padhAvichakramEVishNO athO dEvAavanthunOyathOvishNurvichakramE-- thrirdEva prathivImEsha yEthAm-- vichakramE prathivImEshayEthAm-- -- parO mAthrayAtanuvAvrudhAna prathavishNustavatE veeryAya-- asyAm--RgvedamI.154.5 tadhasya priyamapipAthO begin with: The sevenVaishNavaManthramsreferredto RakshA. Urdhva PuNDraDhAraNamrules.TheyfollowSwamyDesikan’sSaccharithra Grantham, SaccharithraSudhA granth Ahnika Desikan’s Thirukkudanthai has tobeavoidedalways. and practicethem.Otherwise,onewillbe is onlycorrecttoseekthis rulesaredifferent ThiumaNN Kaapuadornment S upa-vyUha Moorthys. (direction, colorandweaponsofthe12upa ThirunAmam inTamiltoinstructuson dhyAnam. SwamyDesikanhasblessedus sthAnams withtherighthandandrecite to beworn onthehead.Atendofth PadhmanAbhan and DhAmOdharan. andDhAmOdharan. PadhmanAbhan Vaam Thrivikraman, Madhusoodhanan, VyUha Moorthys:Kesavan, NaarAyanan The orderofwearingthe12PuNDramshasto One shouldnotwearpavithram, the thinnessofPuNDrams. Regarding thethicknessofUrdhvaPuNDra them. wear ThirumaNNkAppu,while One should occasion. PECIAL N OTES

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ADIY E information from one’s sadAch informationfromone’s N (V.S): meaning oftheseVedamanthrAs while wearingtheUrdhvaPuNDrams. nidhi are referred to for additional detailsonthe arereferredtoforadditional nidhi rgOpA adhAbhya:RgVedam-I.22.18 82 theKesavAdhimanthramsforBhagavadh embroiled inunneededcontroversy,which the dhyAna slOkamsandotherdetails thedhyAna -vyUha Moorthys)represented bythese 12 am, SrImath Azhagiya Singar’s Ahnika am, SrImathAzhagiyaSingar’sAhnika ese rites, one should touch eachofthe ese rites,oneshouldtouch , Maadhavan,Govindhan, VishNu, beaccompaniedbysalutationstothe12 sitting. One should not stand and wear wear shouldnotstandand sitting. One in thispostingarefromRgVedamand withaSrIsookthinamedPanniru ms, theskin should anan, SrIdharan, HrishIkEsan, SrIdharan, anan, for the different sampradhAyins andit forthedifferentsampradhAyins Aryans andSish separatelyonafuture not beseendueto tAnushtAthAs UddhdhruthAsi manthram. UddhdhruthAsi sathabaahunA KrishNEna When wearingonly one Ur SarvAbhIshta PhalapradhAyainama: nama: MahA Lakshmyai Surasundaryai nama; DevadEvikAyai nama: SaarngiNyai nama: HarivallabhAyai nama: VarArOhAyai nama: VaishNavyai nama: VishNu pathnyainama: nama: Chandra sOdharyai KamalAyai nama: amruthOdhbhavAyai nama: Sriyai nama: twelve sites: Kesavam KanakaPrabham thumb)with (minus the After wearing theUrdhvaPuNDrams andco few othersuseyellowSrIchUrnam. superiority ofoneovertheotherforargu own SampradhAyarulesinsteadofgetting ( granthamsreferto (SuNNAmpu). Ahnika The redisformedbytheadmixtureof There aretwopointsofviewonthecolo (“ Only duringtheTheettu kAlam, theTh VishNu dharmOttharamdescribes intheSrIchUrNam aavAhanam iscompleted Prathishta undergone chUrNam thathasnot The SrIchoorNamhastohaveundergone Haaridhram LakshmIroopamanutthamam SrIchUrNa rahithamPuNDram ” is recommended. PraNavam can also be recitedinsteadof PraNavamcanalso be recommended. ” is KesavAdhiManthrams( et al),theabhimanthranamfo dhva PuNDram, use of “ PuNDram,useof dhva ” willcauseanartham). the need for thePrathishtai. the needfor 83 ment’s sake.SrIMata r ofSrIchUrNamtobeworn:Yelloworred. ) as the one to bewo ) astheoneto dried Turmeric powder with burnt lime lime dried Turmericpowderwithburnt irumaNN isusedwithoutSrIchUrNam “HaaridhrA”oryellowSrIchUrnam i should not at all be used. LakshmI LakshmI notatallbeused. i should nsecrating them with the four fingers nsecrating themwiththefourfingers intocontroversiestoestablish the Prathishtai (Samskrutham). The SrI Prathishtai (Samskrutham).TheSrI that has undergone prathishtai. SrI thathasundergoneprathishtai.SrI Chathuscchakram namasyAmi r SrIDevitakesplaceatthe UddhdhrutAsi VarAhENa m sampradhAyins and a anda m sampradhAyins rn. Again follow your rn. Againfollow

sadagopan.org sadagopan.org

Poushkara Samhithaiand partooktheNai AarAdhanamfor Raamachandran performed RahasyAmnAyam (Vedictext),PaaramEsvara firmlywithth established thisprinciple should consumeasBhagavathprasAdham, th nivEdhana annam).SwamyDesikandiscarded Few objectthatweshould food presentedtoLordVishNuwi Sruti-smrutyAdinirNeetaVishNu-naivEdyabhOjanAya nama: Salutations tothatAchArya ( thedailyAarAdhanams. by theOnewhohasperformed NaivEdhyam presentationtotheLordand pays tributetoSwamyDesikan’sdeep courseofthenext17Desika During the Vandhanam. KshEthrams. Pavithramisthen inthePavithrO Maalai used MaalA (TuLasistemmAlai),PadhmAkshaMaal getsreadyforPrAthaSandhy Finally, one extollingAchAryAs: Prabhandhampaasuram famous Desika the Lord.ForVadakalaiSampradhAyin,this paramparaiare The salutationstoAchArya 461 ) ïuitSm&Tyaid in[IRt iv:[unEve*Éaejnay nm> EmperumAn thiruvadigaLadaihinrEnE innamudha thirumahaLyenRivarai munnittu SEnaiNaathan Naatha MuniSaThakOpan nanneRiyai avarkkuraitthaUyyakkoNDAr Periya NampiAaLavanthArManakkAlnambi vanthavaLLal PerumbhUthUr pinn aruLAl yAnadaivE avargurukkaLniraivaNangi yennuyir tanthaLitthavaraisaraNampukki Saarvabhouman, who established that one can consume the canconsume thatone whoestablished Saarvabhouman, not consume the food offered to the Lord (Bhagavath totheLord(Bhagavath offered not consumethefood thsavams oftheLordatdhivyadesamsandabhimAna worn on the ring finger wornontheringfinger th VedicandSmruthipramANams!th 84 e help of pramANams from MahOpanishad, e helpofpramANamsfromMahOpanishad, SahasranAmams,ThirukkudanthaiDesikan vEdhanam presented at the AarAdhanam). vEdhanam presentedat theAarAdhanam). A Vandhanam afterwear A Vandhanam the use of Bhagavadh PrasAdham thereafter PrasAdhamthereafter Bhagavadh the useof knowledge about the procedures for abouttheproceduresfor knowledge then madefromthepresentAchAryanto Lord RanganAthA in AyOddhi following AyOddhifollowing in Lord RanganAthA thefoodpresentedtoLord.He Samhithai and ithihAsams (whereLord SamhithaiandithihAsams sectionofprayerconcludeswiththe ai (LotusMaNiMaalai)andPavithra eir objections and established thatwe established eir objectionsand

to start the morningsandhyA ing TuLasiKaashta S that oneshouldnotconsum be includedinthisitharadEvathAlist.Th isaboutannampresen Manu smruthipassage NaarAyaNan asnirmAlyam will result thatdescript Isvara samhithAstates presente naivEdhyam. Thefood of VishNu methods todistributethatnaivEdhyam.He usto SaasthrAs instruct food. nirmAlyam. Eventhe ofsuch consumption tootherdEvathaissuchas food offered establish thepracticesbasedonthem.What Veda manthramsinstructustoconsumeth T appropriate forourconsumption. theBhagavath protestors concludethat Vaisva prasAdhamfor using bhagavath VaisvadEvamandafterperf food usedin notbeeatenbyus.Besides dEvAs should we cannotconsumethatnirmAlyam.Manual That whichhasbeenofferedtothedEvath VishNvarthAnnA ( bhakta-chakshur prasAdham. notrejectit,sinceitisBhagavath should amountofcurdricea offered asmall EkAdasi with theanushtAnamhere.Onan on days of UpavAsams. it rejecttheBhagavathprasAdham,if One cannot This needs to be with acloth. fromtheviewofothersandhe covered fully pari ofSannadhi be carriedonthehead The nivEdhanamfrommatapaLLItotheSanni E 462 PECIAL HE SSENCE E ) SSENCE iv:{vwaRÚaÉ´ c]udRznaeTsar[iàyay nm> N

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REJECTION intheaccumulationofsins. 85 Rudran. TheirownsAsthramsacceptsthenon- nd abhAgavathAinstructedmethatadiyEn orming prANAhoothi. Weareforbidden from orming prANAhoothi. - darsanOt sAraNapriyAya nama - darsanOtsAraNapriyAya prasAdham (foodfromnivEdhanam)isnot chArakar. He should have thenivEdhanam have chArakar. Heshould erefore, allthesepram commented upon by those, who are familiar commented uponbythose,whoarefamiliar ion of naivEdhyam to VishNu-SrIman naivEdhyamtoVishNu-SrIman of ion As iscalledasNirmAlyam.PramANamssay

SaasthrAs saythaton USE dEvam andPrANAhoothi.Thereforethe nce, onecannotseethebasisforrejection shouldalsocoverhi d totheLordisnevercallednirmAlyam. day, at Oppiliappan Temple, adiyEnwas day, atOppiliappanTemple, Vedamsaysisthatonecannotconsume devotees of do not consume such devotees ofRudradonotconsumesuch e food offered to Vishnu. Wehaveto offeredtoVishnu. e food

ted toithara dEvathAs. VishNu cannot OF dhi of the Lord for naivEdhyam should should oftheLordfornaivEdhyam dhi so statesthatannampresentedtothe

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NIV

THESE E DHANAM

ARGUMENTS ams. Theytalkaboutthe ANams rejecttheview e shouldconsumethe : s nose and lower face s noseandlower : :

sadagopan.org sadagopan.org offering. nirmAlyam (the food offered outside the nirmAlyam (thefoodoffered outside nivEdhyam (oneprepared foroffering), bythemisnotreco or thegarlandused SaasthrAs statethattheclothing(vasthram) dEvathais isnotfitfortheco nama: anyadEvanivEdyAdibhOjyatvAbhAva sAdhakAya Salutations tothatsrEshtAchAryanwhode ( one withoutkarmayOgyathai. A itinwateraccordingtoRa playfully discard notthrowawaytheBhagavadhni One should aprohibitedact from performingsuch bhakthi bhAvamfortheLord.TheprAyascchi Salutationstothatgreat AchAryan, wh prasAdhAm oftheLord tothepeople, who bhagavadbhuktasEshAnnaabha ( samhithai. Thatfoodisal by theonewhoisnotaVishNubhakthan. if consecrate thenaivEdhyamwithprOkshaNam VishNu bhakthan,whoshowsth offeredtotheLord,whilenot nivEdhanam RahasyAmnA theLord. to food presenting the awayfromtheeyesofpeop nivEdhanam bythe consumption impure andunfitfor the people,whoarenotVishNu th (offering), naivEdhyam. BeforenivEdhanam The prasAdhamwaitingforpresentation for theLordbeforeandaft SalutationstothatSadAchAryan, who VishNu (dEvathAntharaworshippers)fromcast

464 463 ) ) Égvd!Éu´ze;aÚAÉ´danin;exkay nm> ANydevinve*aid ÉaeJyTvaÉavsaxkay nm> ÉaeJyTvaÉavsaxkay ANydevinve*aid

so forantharyAmiYaj~naman er naivEdhyamtotheLord! nsumption of a VishNu bhaktha! bhaktha! ofaVishNu nsumption bhakthAs. If they seeit,thenaivEdhyamisconsidered bhakthAs. Ifthey e naivEdhyamtothelatterwillincursins.Wehave e ll oftheseactsareequivalent is torecite MoolaManthram 108times. 86 mmended for use byaVishNubhakthan.The mmended foruse kta dAna nishEdhakAya nama: dAnanishEdhakAya kta sannidhi of theanya dEvathAforthesub- of sannidhi hasyAmnAyanam. It should not be given to hasyAmnAyanam. Itshouldnotbegivento or the food presented presented or thefood nivEdhitham (one offered foruse)and nivEdhitham (oneoffered le, who are not VishNu bhakthAs after after bhakthAs le, whoarenotVishNu toSrImanNaarAyaNaisknownas Lord. Samerulesapplyforkeepingthe being a VishNu bhaktha aswellthe bhaktha being aVishNu yam textstates that vEdhana annam or bury it in ground or orburyitinground vEdhana annam clared that thefoodofferedtoanya are naasthikAsorthose,whohaveno was forrejectingthenon-bhakthAsof ttham forovercoming thesinsaccrued This is the ruling of SrI Saatthvatha This istherulingofSrISaatthvatha at naivEdhyam should not be seen by at naivEdhyamshouldnotbeseenby ing theirglancesonthefoodprepared o instructedusnottogiveresidual thatfood offeredtotheLordisseen d hencetheserestrictions. to destroyingthatsacred to theanyadEvathAs the onewhosees vibhakta VishNu naivEdya ch vibhaktaVishNu naivEdya ( arejustifiedtopartakeAchAryaPrasAdham. and therefore PrasAdham fromthepoint ofviewthatHe Swamy explains thatBhOjaRaajana SalutationstotheAchAryan,whoshedli presentedtoVishvaksEnar. of acceptingprasAdham nama: nirUpakAya bhEda sEnEsahavirAlambipaksha ( the netherworld(PaathALam),whoha beplacedin VishvaksEna PrasAdhamshould The VaishNavaAagamamsare SalutationstotheAchAryan, whoesta PaalakAsVishvaksEnar andDhwAra sEnEsadvArapAlAdi ( naivEd chakram, whoaccompanytheLord. Garut for nithyaSoorislikeAdhisEshan, VishvaksEnar. There are nosuchinhibiti There isspecificstatementinSaastrAsth SalutationstotheAchAryan whoinstru Aay offered toAdhisEshan, naivEdyAdyatvasAdhakAyanama: anantAyudhapakshIsa ( consume ithavetoobserveSaandhrAyanavratham(aPrAyascchittham). notbeconsumed dEvathAs asBalishould 468 467 466 465 ) ) ) ) AnNtayuxp]Iz nEve*a*Tvsaxkaynm> ivÉ´iv:[unEve* catuivRXyaepyaegivde nm> senezhivraliMbp] Éedinêpkay nm> senezÖarpalaid nE ve*a*Tvbaxkay nm> udha AzhwAr and Garudan! andGarudan! udha AzhwAr very specific about this nishEdham (tobeavoided). aboutthisnishEdham very specific yAdyatva bAdhakAya nama: yAdyatva bAdhakAya AturvidhyOpayOga vidE nama: AturvidhyOpayOga should notbepartakenbyus! should ve sought Senai MudaliyAr’s. ve soughtSenaiMudaliyAr’s. 87 ons againstpartakingthenivedhanammade accordingtotheirownaagamAs. Thosewho hmAn, AchArya PurushAslikeSankhuand hmAn, AchArya is ourAchAryanaswe nd approved of partaking VishvaksEna nd approvedofpartakingVishvaksEna at we should notpartakenivEdhnamby at weshould blished that the nivedhanam presented blished thatthenivedhanam clear watersothatitcanreachthose in ght on why someAchA cted usthatwecanpartake thefood ll. We are His sishyAs ll. WeareHissishyAs ryAs areinfavor

sadagopan.org sadagopan.org VishNu naivEdyaika sAdhyapi VishNunaivEdyaika ( Itcanonlybeperfor VaisvadEvam. used in dEvathAnthara poojanam(yaj~nam).Bhaga only withnaivEdhyampresentedearlier sAdhyaVais VishNunaivEdyaika Salutations tothatMahAchA ( notfade,theycanbeuseduptothreedaysagain. garlands do whereasasthiradhravyamscanno of AarAdhanam, Desikan instructedusthatsthiradhravyams of sthiradhravyam.Madhuba Oneissthiradhr in BhagavadAarAdhanam. This topichasreferencetoPoushkaraSamhit again. HaripUjOpayuktasthAyipUjAntara-yOgavidEnama: Salutations tothesadAchAryan, whoknew ( VishvaksEnar andthenusestherestasperneedoccasion. or 6parts.SrIUtthamUrSwamypointedout SrI VangIswaraKaarikaisugge the fourthportionisforpersonalconsumption. kaimkaryaparAL), thethirdportionforone’s staff(ThirumadaipaLLi forKitchen portionis VishvaksEnar, thesecond here inSaccharithraRakshA.ThefirstportionoftheBhagavadPrasAdhamisfor This subjectcoveredinParamEswaraSamhit Salutationstothatgreat AchAryan, wh andtheiruses! VishNu naivEdhyam 471 470 469 ) ) ) hirpUjaepyu´ SwaiypUjaNtryaegivde nm> iv:[unEve*Ek saXyvEñdevivixiàyay nm> iv:[unEve*Ek saXyipt&ïaÏi³yaidkay nm> ryan, whoknewthatVaisvadEvamhastobe performed rgam, annam(prasAdham)isasthiradhravyams. Swamy sts thatBhagavadprasAdhamca tru srAddhakriyAdikAya nama: 88 vadEva- vidhi priyAyanama: to BhagavAn VishNu. Vaisvadevaminvolvesto BhagavAnVishNu. med byagrahasthan,whoisnotwidower. AchAryAs or qualified SrI VaishnavAsand orqualifiedSrI AchAryAs avyam. Garlands, pavithramareexamples can beusedagaininthesubsequentdays vad NaivEdhya prasAdham can alone be be vad NaivEdhyaprasAdhamcanalone that the “sthira dhravyam” can be used that the“sthiradhravyam”canbeused the importance of assigning a portion for for aportion the importanceofassigning hai. Therearetwokindsofmaterialused hai and is referred tobySwamyDesikan referred hai andis o knew the four kinds of divisions of of o knewthefourkindsofdivisions t beusedagain.Iftheflowers inthe n besplitintoeither4 VaisvadEvEjyOpayukta ( bhOjy us. residing inside beused.PrANaAgnihOthramis could alone been presentedtotheLord.Thereforefo Swamy Desikan provedelaborately thaton to useanythingotherthan andVedasamh MahA Bhaaratham partakes theaahUthisasanotherformofAarAdhanam. SrIman NaarAyaNanis theaadharamforPr AaLavanthAr hasalsoheldthisvi Devathais likeprANanwouldalsoprefer Since alldEvathAshavepreethifortheVish beusedforth should theview Swamy Desikanheld suddhAnnam. PrANa, apAnaandthethreeothermanthram PrANAgnihOthram isdoneatthestartof alone. naivEdhyam with VishNu sAdhyaprANAg VishNunaivEdyaika Salutations tothegreat AchAryan,who was ( Salutations totheSadAchArya dEvathAntharams shouldbe sthAlipAkamandothe MahA Yaj~nam, offerings ofVishNunaivEdhyamstothem. in SrArddhakAryams.Itissuggestedthat thatonlyannam Swamy Desikanestablished (manes). whichareforPithrus SrArddham, saythatVishNuna There aresomewho naivEdhyam. with VishNu 473 472 ) ) iv:[unEve*Ek saXyàa[ai¶hvniàyay i³yaynm> vEñdeveJyaepyuKt ÉaeJytavaKyzaexkay nm> is PrANAgnihOthram. annampresentedearlier(naivEdhyam)to theLord. done withNaivEdhyamoff n, whoruledthatPithru ew accordingtoSwamyDesikan. ithais also holdthisvi ithais also atA vAkyasOdhakAya nama: 89 such anaivEdhyamfo r PrANAgnihOthram, VishNu naivEdhyam r PrANAgnihOthram,VishNunaivEdhyam pithrus will be immensely pleased with the pithrus willbeimmenselypleasedwiththe e cannot consume anyannamthathasnot e cannotconsume Using the pramAnams from Samhithais, fromSamhithais, thepramAnams Using in favor of performing prANAgnihOthram in favorofperformingprANAgnihOthram bhOjanam (eating)withtherecitationof ni- havana priyAyakriyAyanama: ni- havana Nu naivEdhyaprasAdham,itisclearthat ANAhUthi. SaasthrAsst ANAhUthi. s andpartaking(aahUthi)smallmorselof that VishNu naivEdhya prasAdham alone alone that VishNunaivEdhyaprasAdham used as VishNu naivEdhyamcanbeused used asVishNu As inthecaseofVaisvadEvam,Pancha ivEdhyAnnam should not be used for notbeusedfor ivEdhyAnnam should presentation ofnaivEdhyamtothe Lord r yaj~nams involving offering to r yaj~namsinvolvingofferingto ered earliertoVishNu. srArddham can be done only only done canbe srArddham ew. ThereisnopramANams r theiragnihOthram. ate thattheLord

sadagopan.org sadagopan.org us. antharyAmi (indweller)inside acceptsthenivEdhana form ofarchAMoorthy forprANAgnihOth left overhastobeused naivEdhyam fromBhagavathAarAdhanamsh theleft VaisvadEvam andthenconsume ParamEswara Samhithai explainsthatitis PoorvAchAryALs. points ofviewandacceptedthe alone naivEdhyam presentedtoBhagavAn (not visibletotheeye) theHavis (taLik During theijyai,Lord in cavity (hArddhaMoorhty). annam acceptedbytheaarAdhanaarchAMoor archA-hardAdirUpAsrayahaviramsa- visEshavidEnama: Salutations tothatgreat AchAryan,who unde ( There havebeensomequestions antharyAmi residingin naivEdhyam forVishNufirstduringaarA nama: nishEdhakAya hArdA-nivEdyAsana VishNunaivEdya Salutations tothat great AchAryan, whoco ( inVaisvad used only partaketheprasAdham There are twoviewsabout consumptionofPr andijyai. inVaisvadEvam annam used Salutations tothatParamAchAryan, whoexam sthira vasthus(garlands)morethan annamforPrANAgnihOth the BhagavannivEdhitha samAhita: MahABhAratham( quoted from concern thatitmaybeunacce food thathadbeenofferedbeforetoth 475 474 ) ) iv:[unEve* hadaRinve*aznin;exkay nm> AcaRhadaRidêpaïy hivr ) andusedthatasPramANamtoestabl ourheartcavity. theformofarchAMoorthy acceptsthesubtleessenceof ptable andhasthereforeto about offering aahUthisfo aboutoffering oncefortheLord’'sdecoration. Hrudi dhyAthvAHarimtasmai vivEdyAnnam 90

e Lord (NivEdhitha nivEdhanam).Therewas e Lord(NivEdhitha ai). Later,when thatBhagavannivEdhitha established(theanushtAnam)byour can be consumed. Swamy examined both can beconsumed.Swamyexaminedboth ram. Thereason isthatBhagavAninthe Evam. Theotherviewop rstood clearlythedist ndemned thepractice dhanam andnaivEdhyamthereafterto over for PrANAgnihOthram. Onlythe over forPrANAgnihOthram. asadham. Accordingtooneview, wecan m; next,Heconsumesthatannamasthe notnecessary to cook especiallyfor ined criticallythesubjectofconsuming ould be used in VaisvadEvam andthe beusedinVaisvadEvam ould thy andtheLordresidinginheart ish that there is no dhOsham in using using in ish thatthereisnodhOsham ram. Itisthesame astheuseof be avoided.SwamyDesikan r theantharyAmi,same inctions betweenthe of eatingwithout ines thatonlythe formofVaisvAnA presented annaminthe visible totheeye.InBhagavadGitA,Lo annam isofferedtoHrudhayAntharyAmi,He nAmAs 478to492 movesnowonto Desikan Thirukkudanthai With this477 PrANAgnihOthram isperfectlyacceptable. naivEdhy Hence,theuseof nithyasooris. manyaspects.Th equivalent totheLordin be performedforHim.InoursampradhA anyajAthi andassuchprathi belonged to has categoricallyrejected theviewof Swamy NammAzhwAr inthisSahasraNaam andAchAryAs. toAzhwArs annam presented that we ofMahAnsis The anushtAnam be donewithannamofferedearlier Salutations tothatSadAchAryan, whoacce SaThakOpAdi-naivEdya ( sArt the PaancharAthrarites. PaancharAthrA expertsisonlyforthemand Hepoin both thewaysasVaidhikam. the prayOgams.Usingsmruthivachanams forthe5aahUthi PraNApAnAdhi manthrams associated withVaasudEavan,sankarshaNan The expertsinPaancharAthrampresent performing PrANAgnihOthram. anyaprayuktOpajeeviprANAgnihavana-kriyAyanama: Salutations tothatSadAchAryan, whoacce ( 477 476 ) ) zQkaepaidnEve* sawRàa[ai¶haeÇkaynm> ANyàyu´aepjIiv àa[ai¶hvni³yayanm> th nAmam, nAmaas relating to Saccharitha RakshA is concluded. to SwamyNammAzhwAr andAchAryAs. ha- prANAgni-hOtrakAyanama: 91 shtai (consecration) and AarAdhanam can not shtai (consecration)andAarAdhanamcannot rAgni roopan(JaaDarAgniSarIrakan). the adhviathisthatSwamy NammAzhwAr can performprANAgnihOthramwiththe am presentedtoAzhwArandAchAryasfor is is same for AchAryAs, who areamsamsof is sameforAchAryAs,who pted theotherway(PaancharAthrA way)of yam, SwamyNammAzhwar asMuktharis pted theviewthat as PramANams;SwamyDesikanhonored ted outthatthemethod followedby NyAsa Vimsathi and NikshEpa RakshA: NyAsaVimsathiandNikshEpaRakshA: annam toantharyAmiwithManthrams rd Himselfpointsout not forall,whohavebeeninitiatedin am. InSatha SwamyDesikan dhUshaNi, s. ParamEswaraSamhithai acceptsboth consumesthesthUlaannam,whichis etal. InoursampradhAyam,weuse There is a reason to referspeciallytoThere isareasonto PrANAgnihOthram can PrANAgnihOthram can that Hedigeststhe that

sadagopan.org sadagopan.org nyAsanishEdha navakAntakAya nama: navakAntakAya nyAsanishEdha ( is aseparateupAyamforMoksham. Saasthra pramAnams,Yukthis,poorvAchArya contended thatthereisnoseparateupAya Prapatthi arethetworoutesforMoksha Bhara nyAsamorPrapatthiSaraNAgathy. NikshEpa RakshAisagrantham, RakshA. nama: rakshAkrutE nikshEpa Salutations tothegreat AchAryan,whoble ( N grantham,SrINyAsaDasakam. Vidhyai inhisSthOthra nama: dasakapradAya SrInyAsa nyAsavidyAnga Samkshipta Salutations tothatMahAAchAryan,who ( the gloryofPrapatthiand answersto AchArya lakshaNam,Sishya sthOthram. ThisimportantworkofSwam importance ofthetopic,SwamyDesikan There are20slOkamsinthisSrISookthi manner. Prapatthi inacondensed nama: nikshEpApEkshitAkhilAya samkshipta nyAsaVimsati Salutations tothatgreatAchAryan, whopr ( N R 481 480 479 478 A A AKSH M M ) ) ) ) in]epr]ak«te nm> A A s s Nyasin;exnvkaNtkay nm> S S A:

RELATING RELATING N A M A S 481-492

TO

TO

NYASA

COVER doubts abouttheefficacyofPrapatthi.

VIMSATI 92 y Desikan coversthefollowingtopics:

the upakAramrenderedbyone’sAchAryan, m other than Bhakthi. Swamy Desikan used thanBhakthi.SwamyDesikan used m other m. SwamyDesikanansweredthose,who which defends andprot which defends THE ssed uswiththeSrISookthiofNikshEpa Our siddhAntham avers that Bhakthi and aversthatBhakthi OursiddhAntham summarized brieflythelimbsofNyAsa named NyAsa Vimsathy. In view ofthe named NyAsaVimsathy.Inview ovided all that we need to, know about weneedto,knowabout ovided allthat anushtAnamstoestablish thatPrapatthi himself wroteacommentaryonthis :

N CONTENTS A M A S 478

AND ects NikshEpamor ects OF N 479 IKSH

E PA

on the highest pedestal in his SrI Sookthi celebrated as NikshEpa RakshA. celebratedasNikshEpaRakshA. SrISookthi pedestalinhis on thehighest thesearguments and all Desikan demolishes The argumentisthatPrapa anushtAnam. havenotengagedinthis poorvAchAryALs The performanceofPrapatthiisag an upAyam. sthAnams, Prapatthiisnotgive In allvidhyA The performanceofPrapatthiisdifficult. Moksham. Prapatthi cannotbeanupAyamfor referonlytoBhakthiyoga All sAsthrAs moksham, PrapatthicannotserveasanupAyam. Since SaasthrAsstatethatth Prapatthi anywhere. Even ifSaashtrAsrefertoPrapatthi,there toperformanushtAnam. it; itisthereforedifficult Since thereisnocleardescriptionofPrapatthi, Prapatthi. ther Prapatthiproperly; define One cannot (unfit) Prapatthi svaroopamisanupapannam What arethese nineobject 5. Against the sampradhAyam. aparasiddhiofPrapatthiforMokshamand 4. asakthi(theinabilitytoperformPrapatthi) 3. forMoksham asanupayam Bhaktiyogam 2. TheidentityofBhakthiwithPrapatthi 1. The next5objectionsfocusedon andVidhi(command). anushtAnam against theinappropriateness Hereje objections. thenine arguing against Swamy Desikanprotectedthepracticeof Prapatthi isnotanindependentupAyamforMoksham. Salutations tothatgreat AchAryan,whoreject ions againstPrapatthi? tthi isnotacceptablefortheaboveninereasons. Swamy ere arenoother upAyamsot of Prapatthibyclarifying 93 It isharderthantheBhakthiyOgam. m astheupAyamforMoksham.Therefore, is no vidhi (injunction/command) toperform is novidhi(injunction/command) ainst oursampradhAyam,since Prapatthi (NikshEpam)bysystematically e is no clear definition (lakshaNam) for e isnocleardefinition(lakshaNam)for cted successfully the first four arguments fourarguments cted successfullythefirst n aprominentplace.Hence,itcannotbe doubts andplaces Pr it is hard to devise a method to practice ed thenineobjectionstoview that theSvaroopam,LakshaNam, her thanBhakthitogain apatthi (NikshEpa)

sadagopan.org sadagopan.org lotus feetoftheLord. protection oftheSelfand thefruitsarising (6) Aathma NikshEpamisthe total placemen prayerfulrequest(p a one’s wayunlesssuch protector of thesoulbasedonrecognit (5) GOpthruthvavaraNamistheprayerfulre ofone'ssoul. protector unfailing (4) MahAvisvAsamisthefirmestbeliefandth one excepttheLordasth one’shelple consciousabout upAyams, staying to practice for gaining mOksha siddhi. Itis mOkshasiddhi. to practiceforgaining the factthatBhakthiyOgamandotherupA prowess toprotectoneself.Itistherecogn (3) KaarpaNyamisabouttheabandonment by BhagavAn. against HisSaasthramsandnotdisplaypr (2) PrAthikoolyaVarjanamistoavoidtheac toBhagavAn. the Lordandconductoneselfalwaystobeofanukoolam undertakingof isthe Sankalpam (1) Aanukoolya ofprotection arising fromsuchanact is theplacementof:Self,responsibilityfo The angi(thedominantone,PradhAnam) AathmanikshEpam. 6. GOpthruthvavaraNamand 5. MahAVisvAsam 4. 3. KaarpaNyam 2. PrAthikoola Varjanam 1. Aanukoolya sankalpam Prapatthi hassixangams: (angams) ofPrapatthiandtheirSv -prap AanukoolyAdyangabhEda Salutations tothat great AchAryan, who ( 482 ) AanukULya*¼Éed àpÅXyayÉed†ze nm> e upAyam(ananyagathithvam)forsecuringMoksham. aroopam andLakshaNamsclearly. solely atthesacredfeetofLord. 94 attdhyAya- bhEdadrusEnama: ion that the fruit of Moksham will not come will notcome ion thatthefruitofMoksham among thesixisaathmanikshEpam,which aathikoolyam againstalljeevarAsiscreated ition of helplessness andtheacceptanceof ition ofhelplessness rArthanA Poorvaka vij~nApanam) ismade. vij~nApanam) rArthanA Poorvaka yams are much beyond one’s ability/power yams aremuch beyondone’sability/power ts that would displease theLord, whichare ts thatwoulddisplease form thatactofprot about abandoningthedi delineated and classified thesixlimbs delineated andclassified r theprotection oftheSelfandfruits e loftiesttrustplacedintheLordas quest to the Lord that He be the sole of prideandegotismrelatedtoone’s t ofoneself,theresponsibility forthe ssness and recognition that there is no ssness andrecognitionthatthereisno the vow to do every thing that pleases thingthat todo every thevow ection entirelyatthe fficult topractice fficult Kaimkaryam done by a sishyan to an erring AchAryan. an erringAchAryan. Kaimkaryam donebya sishyanto The 38 of thetruesishyansaysSwamyDesikan. sthAnam tomaintaintherequiredcontinuity indwellerofthaterringAchA who isthe out present AchAryan,SwamyDesikanpoints AchAryan. Toavoidanybreakinthatchain as starting fromSrImanNaarAyaNanas In AchAryaParamparA dhyAnam, for thatAchAryan. Prapatthi fortheAchAryanatsacredfe points outthatthesishyancanremind follows theSaasthraicinjuncti prAyascchittham thatAchAryanhasto that AchAryananymore.UntilAchAry swerved fromtheprescribedpath,SwamyDesika NaarAyaNan, andtheMokshaDa worshipping devathAntharams(godsot abouton aquestion Swamy Desikanraises who shouldnevercease worshipping Thiscodeofconductis and BhAgavathAs. NaarAyaNan) tohavethefruitsofhisPrap nottoworshi A prapannanisexpected abandoned. Salutationstothat great AchAryan, wh interest in Para dEvathAs (DevathAs ot nama: anyadEvaparAchAryA-tyAgaparyanta-bOdhakrutE ( to benefitfromtheobservanceofPrapatth andthe angi theangams, the delineationof Swamy distilledtheessenceof SaathyakI Tanthramandotherpr inLakshmiTanthramandthediffe housed codifications his Swamy Desikanderived 483 ) ANydevpracayR TyagpyRNtbaexk«te nm> th question in VirOdha ParihAram elaborat ParihAram VirOdha questionin ons, should be chosen by bechosen should ons, allofthesepramAnamsto amAnams fromothersources. ayakan). InthecaseofsuchanAchAryan,whohas there should notbeanydisc there should his AchAryan forthatupakAram. his AchAryan 95 be abandoned andanotherAchAryan,who be abandoned i successfully to gain MokshAnugraham. i successfullytogainMokshAnugraham. p anygodotherthanBhagavAn(SrIman on PrapatthiyOgamfromthepramANams her than SrIman NaarAyaNan) could be her thanSrIman NaarAyaNan)couldbe et of theLordaswellmeaningkaimkaryam ryan and place BhagavAn in theAchArya BhagavAnin ryan andplace what a SadAchAryan instructs a Prapannan, aSadAchAryaninstructsPrapannan, what atthi. He can salute Bhagavath parivArams parivArams atthi. HecansaluteBhagavath practice of Prapatthi yOgam and blessed us us ofPrapatthiyOgamandblessed practice AchAryan about his lapse andcanperform abouthislapse AchAryan PrathamAchAryan downtothecurrent her thantheSupremeOne,SrIman e's AchAryan,whodevelopsatastefor in theGuruParamparA. Thisistheduty that one should medi that oneshould an correctshiserrantways, performs o declaredthatanAchAryan,whohas rent chaptersrelating toPrapatthiin aresultoflapses n says that itiscorrectnottosalute n saysthat es onthistypeofSaasthrOktha the Prapannan.SwamyDesikan provide thegroundrulesfor ontinuities insalutation tate onBhagavAn, on thepartof

sadagopan.org sadagopan.org nyAsa bhaktApachArAdi nAsyatva- vyAkrutikshamAyanama: nAsyatva- nyAsabhaktApachArAdi Salutations tothatgreat AchAryan, who ( KarmaaslikeVivAhamorupanyanam. observance offamilyVaidhika It isthesameasfollowingone’sownkalp One shouldperformPrapatthi samhithais. manthrams indifferent to This way,SwamyDesikanpointedout visEshams aretobefoundin SrImad Rahasya ThrayaSAram(upAyavibhA Tantram take therouteofTaantrikamant Prapatthi manthram. Similarly,Saadhyaki samh offer othermanthrams.Ahirbhudhnya manthramsfortheanushtAnam out different There aremanymanthramsrecommendedforth Vidhyai. aboutnyAsa in Samhithais Salutations tothatgreat AchAryan,whowa -bhEdagamya ( nyAsa- reduces the quality of MahA visvAsam and that reduces thequalityofMahA visvAsam One shouldnotresort toan lineofthinking. inthat BhagavAn end upforgetting resort toothermeans.Onesh Thepowe BrahmAsthram withasimplerope. MahAsuch asBhakthiyOgam.Ifhedoesso,th VisvAsam Prapatthionce The prapannanwhoperformed performed Prapatthi)shouldsteerclearof: is diminished.the fruitsofPrapatthi.Thereare three effe anaparAdhamhasthe transgression. Such SaasthrAs pointoutthataparAdhamto Itobstruction tothefruitsofPrapa is like tying one, who is already tied with 485 484 ) ) Nyas É´apcaraidnaZyTvVyak«it]maynm> s ya dEvathAs.Seeking others forrescueafterPrapatthi ould notthinkofPrapatth the differentVedaSaakhais with one of these manthrams befitting their adhikAram. thesemanthramsbefittingtheiradhikAram. with oneof tthi suchasBhAgavathaapachAram. vidyA manubEdavidE nama: nama: vidyAmanubEdavidE 96 BhaagavathAs (brahmavidhs)isaserious matters thataPrapa s familiarwiththemanymanthramsfound en oneofthemajorangams ofPrapatthi, Tantram, Prasna samhithai and Lakshmi Tantram, PrasnasamhithaiandLakshmi hrams. SwamyDesikaninthechapterof could comment onth comment could gAdhikaram) suggeststhatthesemanthra gAdhikaram) a soothram(Aapasthampaetal)forthe ithai offers a Taantrika manthram as aTaantrikamanthramas ithai offers willincurthedispleas r ofBrahmAsthramisdestroyedbythe the presence of different Prapatthi thepresenceofdifferent should not goafteranyotherupAyam not should of Prapatthi. The different Samhithais ThedifferentSamhithais of Prapatthi. ct of interfering with the realization of ct ofinterferingwiththe e practice of Prapatthi. Vedam points e practiceofPrapatthi.Vedampoints i asSvathanthra upAyamand and Bhagavath Saasthrams. andBhagavath nnan (onethathas e specificsofthe ure oftheLord.It (13) “karaNa(performingacts upAdEsams) elaboratesonthismatter: rahasyam Swamy Desikan’sChillarai he willevenexperienceresidenceinnarakam. theprAyscchitth If theprapannanignores in adelayedmanner. realize theilleffectsarising fromsuchatran fulfillment oftheupAyam(Prapatthi). Sr repentance (PrAyscchittham)willhelpto Similarly, evenifonecommitsapachAram devathAntharams, thentheupAyam IfthePrapannanne Prapatthi. fruits of sambhandham, makeshimawareofthemist that SrImanNaarAyaNancorrectsthe In NirNayAdhikAramofSrImathRahasyaTh BhAgavathApachAram, willmakesurethatthe say thattheperformanceofPrAyas apAyam (BhaagavathaapachAram)willinterfer Th Desikanis: The answergivenbySwamy performing Prapatthi?Howcanwe If so,howcantheaboveapac Here arisesaquestion:Itis theonesdeartoaKing like insulting One shouldnevercommitapachAramsto the supplicant. for oftheKing theservants is likeseeking sarva LokaSaraNyan). as“ has tobeconsidered perform theseprAyascchitthams undergoesso repentance (PrAyascchittham).Eventhatpr interference tothefullenjoymentofPrap visEsha niyatham (16) “ Desikanexplainsthe Why so?Swamy narakAdhikaL illai”. SaashtrAs)roopangaLaanaap required by Buddhi poorva apacharangaL puhunthAlum, Buddhi poorva ” (Evenifthetransgressions saraNya prasAdhaPhalam said thattheactofPrapatth hArams interferewiththerea prohibited bySaasthrAs)-ak reconcilesuchastatement? (Prapatthi) isnotfulfilled. , which will provoke the King’s anger. theKing’s , whichwillprovoke reasons inasubsequentupadEsam: 97 ofRahasyaRathnAvaLi(13 ver relinquishes that sambhandham with the with thatsambhandham ver relinquishes cchittham by one, who has committed cchittham byone,whohascommitted overcomethosetrespassesandassurethe protection, when the king is ready to protect protection, whenthekingisreadyto am and persists in BhaagavathApachAram, am andpersistsinBhaagavathApachAram, achArangaL puhunthAlum prapannanukku achArangaL puhunthAlumprapannanukku Iman NaarAyaNanmakestheprapannan Brahmavidhs (Lord’sBhaagavathAs).Itis apannan, who is hard hearted and does not not ishard heartedanddoes apannan, who prapannan, who sought DevathAnthara prapannan, whosought sgression andgrantsthefruitsofPrapatthi atthi is removed by appropriate act of atthi isremovedbyappropriateactof e admixtureofupAyam(Prapatthi)with to theLord’sBhaagavathAs,anactof ake and blesses him ultimately withthe himultimately ake andblesses raya Saaram,Swamy me punishments inthisworldandthat me punishments fruits of Prapatthi will not be affected. willnotbeaffected. fruits ofPrapatthi e withthe fruitsof PrAyascchithta visEsham, adhikAri PrAyascchithtavisEsham,adhikAri ” (result of the anugraham ofthe ” (resultoftheanugraham done knowinglycropup,the done i will unfailingly grant phalan. grantphalan. i willunfailingly araNa (not performingacts lization of MOksham after lization ofMOksham Prapatthi. SaasthrAs Prapatthi. Desikan points out out Desikan points th through16 th

sadagopan.org sadagopan.org angam ofNyAsaVidhyai. andNyAsaVidhyai.co between PurushaVidhyai In RahasyaRathnAvaLi(27 angam ofVidhyaiofNyAsaVidhyai.Laterisal es AchAryaRaamAnujahas In SriBhAshyam, sareeram istheidhmam. isYajamAnan, practicing PurushaVidhyaa mapped ontothelimbsofYaj~nam.Fo ofth one is Purusha Vidhyai the Taittireeya Upanishad)in nyAsavidyAsEshabhAvaprakAravidenama: pumsuvidya Salutations totheAchAryan,whoexplained ( mantram and henceeveryoneiselig mantram forperformingPrapatthi.Dhva Thraya Saaram. HereSwamyestablishesth intheSaadhyOpAyasOd adhikAri kramams Taantrikam, whenleavesoutSvaramandPr byev Taantrika mantramscanbeused Vaidhika mantrams. ashtAksharamtadh VishNOrmantrams.Only Vaidhika MantramsarePraNavam recite There are, taantrikaandVa Mantram. whenitusesdhvaya Prapatthi isSarvAdhikAram, forus Prapatthi mantramsisappropriate Swamy Desikanhasestablishedatmany performing Prapatthi. as themantram forPrapatthiandasaresu nyAsamantradvayanyAsasa Salutations tothe AchAryan,whoexamined ( 487 486 ) ) pu NyasmNÇÖy NyassvaRixk«it zaexkaynm> th mantram),Swamy focusesonth e BrahmaVidhyais.Herethe asangam ofNyAsaVidhyai. idhika taantrikamantrams rvAdhikruti sOdhakAyanama: rvAdhikruti ible touseitforPrapatthi. 98 ageall adhikAris(allvarNams,genderetc). aNavam. SwamyDesikanhascoveredthese yam isSruthyabhimathamAnaTaantrika how Purusha Vidhyai (describedthe end of endof PurushaVidhyai(describedthe how thereasons fordhvyambeingthechosen d in the VedAs, VasuraNya Mantram, Mantram, d intheVedAs,VasuraNya at the dhvaya mantram is the pradhAna at thedhvayamantramispradhAna places thatthedhvayaMantramall hanam chapterofHisSrimathRahasya ery one.VaidhikaMantramsbecome lt all becoming qualified (adhikAri) for (adhikAri) lt allbecomingqualified those fromthreevarNams canusethese so anangamofthe32BrahmaVidhyais. r instance,theAathmaaofperson Sraddhaa serves the role of Pathnee, servestheroleofPathnee, Sraddhaa tablished that Purusha Vidhyai is an an thatPurusha Vidhyaiis tablished nclusion is that Purusha Vidhyai isan isthatPurushaVidhyai nclusion for PrapatthianushtAnam. limbs oftheYajamAnanis e hierarchicalrelationship Bhakthi yOgam. HecanhoweverperformPr Bhakthi yOgam. engage inPrapatthiyOgamfo meaning isthatonewhoengagedin becomesasakthan.The otherwiseadhikAri sankalpamand cannot abandonthat revert toPrapatthiyOgam.OnceSankalpam Once someonestartsonth practice upAyamofPrapatthiyOgam. forthephalanof to-practice BhakthiyOgam First isvEdhanamand the nextisSmruthi. comprehend /know(vEdhanam) ofBhagavaan and upAsanamareallonethesame SalutationstotheAchAryan, whoinst “vEdhanam” isrelatedtobo Éi ïuTyNtvedn¢aý 490 RakshA grantham). (Swamy Desikanhaselaboratedonthean Charama loam(SakruthEvaPrapnnAya--) Salutation totheAchAryan,wh srIrAmacharamaslOka ïIramcrmðaekVyaOyankr[]maynm> 489 vyAkhy butnotforMoksham. BhakthiyOgam siddhiin the Lordfor nama: laghuvEditrE sankalpitagurUpAyaasangrAhya Salutation totheAchAryan, s»iLptguêpayAs'!¢aýl"uveidÇenm> 488 addressed this (265 addressed this Inta Bhakthi upAyamisJn~Anaroopam. forMoksham. onlyupAyam saythevEdhanam(comprehension)is the Upanishads asthetwoupAyams). Bhakthi yOgam When onesays:“ srutyantavEdanagrAhya bhakt srutyantavEdanagrAhya ParamAthmAvin vEdanamEupAyam th Swamy Desika Sahasra Naamam). Bhakthi, Jn~Anam, DhyAnam DhyAnam SwamyDesikaSahasraNaamam).Bhakthi,Jn~Anam, ´Nyasaeppadkay nm> e road of Bhakthi yOgam,cannotabandonithalfwayand e roadofBhakthi who knewthatanadhikAri, th Bhakthi and Prapatthi. (T andPrapatthi. th Bhakthi o wasanexpertininterpreti r Moksham as long as heis r Mokshamaslong i nyAsOpapAdakAyanama: Ana karaNakshamAyanama: 99 ttva MukthaaKalaapam,SwamyDesikanhas pursuingyOgam for Moksham should not should forMoksham pursuingyOgam vayams andthemeaningsinHisNikshEpa

Moksham should notpursuetheeasy-to- Mokshamshould as upAyams for Moksham. One has to as upAyamsforMoksham.Onehasto apatthi (anangamof was madeandtheeffo blessed to us by Lord Ramachandra. Ramachandra. byLord blessed tous ructed us that th and thenreflect(chinthanai) onHim. who haschosenthedifficult- ”, itincludesPrapatthiand his issamprahAyarahasyam. ng the deep me ng thedeep capable to continue with capabletocontinuewith e Upanishadicword, Bhakthi yOgam)to rt hasstarted,one anings of the

sadagopan.org sadagopan.org PrapadhyE”, wemeantoattain(theLord (conflict), whenPrapatthiisincluded gainingthephala thefeet oftheLordfor covers Jn~Anam(GadhyarthaaBuddhyarthaa).Pr vEdhanam. VyAkaraNamstatesthatanyme isalsoJn~Anaroopam Prapatthi likeBhakthi Prapatthi. as therightframeofmind (ManO)forda Prapatthi. Therearesuch di there isnoSri Prapatthian angamofAarAdhanam.InPrapatthi forAarAdhanam, daily. Oneseeksthepiousmindneededfo done once,whereasPrapatthiasanangamforAarAdhanamis doneonly Moksham is Prapatthifor independentupAyam. asan andnotforMoksham of AarAdhanam Prapatthi andperform angam ofAarAdhanam Nithyagranth his AchArya RaamAnujain Prapatthi:MokshArthaPr two Kindsof nama: mOkhsArthaAarAdhanAdyarthanyAsAvAntarabhEdavide Salutations totheAchAryan,whowasfullyfa ( brahmasUtrAdhyuktabhaktiny Salutations totheAchAryanwh ( forMoksham). (upAyam NyAsam aretwovidhyaisforMoksham andprapadhyE)lead their(upAseetha Jn~A Prapatthi).Bothare (Bhakthi and th concludes and henceSageBaadarAyaNar Bhakthi sErppAi). Thusthewordsdenoting Prapatthiare:Prapad denoting The sabdham dhyaayeetha”. Theyallhavethesamemean Brahma Vidhy The sabdhamsdescribing following thecommentaryofSuda to theBrahmaSoothram:“naanAsabdhA andPrapatthiyOgamaretw Bhakthi yOgam

492 491 ) ) äüsUÇa (Kta)*uKt Éi'Nyasiv*a ÖyaeTsukaynm> äüsUÇa(Kta)*uKtÉi'Nyasiv*a mae]awaRraxna*wR NyasavaNtrÉedivdenm> fferences. Sriman Narayanan grants both Moksham aswell Moksham fferences. SrimanNarayanan grantsboth o acceptedthe instruction rsana SoorionSriBhAshyam. 100 apatthi andAarAdhanArthaPrapatthi. AsavidyA dvayOtsukAyanama: n of Moksham). There is no Veda viruddham ThereisnoVedaviruddham n ofMoksham). ) througharrivalatYoursacredfeet. na roopamandyet to vidhyA bhEdham. Hence Bhakthi and HenceBhakthi to vidhyAbhEdham. as vEdhanam.Whenwesay:“SaraNam r AarAdhanam through the anushtAnam of throughtheanushtAnam r AarAdhanam dhi bhEdhAth”.Here,SwamyDesikanis ily AarAdhanamthe two different kinds of twodifferentkindsof AarAdhanamthe ily yOgamandPrapatthiaredifferent at Vedham implies two individual Vidhyais Vidhyais twoindividual at Vedhamimplies amus toreciteSaraNAgathy Gadhyaman ing and refer to Bhakthi roopa Jn~Anam. toBhakthiroopaJn~Anam. ing andrefer aiVedam are:“Vedha,upaaseethaand aning fortheword“gamanam”(adaithal) o MokshOpaya Vidhyai o MokshOpaya miliar withthenature hyE (arrive/ adayvaai), yunjitha (unite/ hyE (arrive/adayvaai),yunjitha(unite/ to theLord.HerePrapatthi isanangam . Therefore, it can also be described as . Therefore,itcanalsobedescribedas apatthi meaning:toarrive(at hasone of Brahma Soothramthat of Brahma the sabdha bhEdham in the sabdhabhEdham andpurposeofthe s. Thereferenceis

concluded. GadhyaprapatthiprAdhAnyapa M 495 g*àpiÄàaxaNy prTvàitpadkay nm> that theyareelaborations of Desikanestablis had withtheLord.Swamy itwellanddescribedinhi benefit from theNyAsaVidhyai which helpedhimpractice mercyelab RaamAnujA outofhisinfinite The entireGadhyamisthedescriptionof SalutationstotheAchAryan, whoha RaamAnujA’s gadhyamsarecommentaries GadhyathrayavyAkruthithva M g*ÇyVyak«itTvinêp[ivc][aynm> 494 SalutationstotheAchAryan,who EmperumAnAr. BhAshyakArOkthagadhyathraya M Éa:ykaraeKtg*Çy VyaOyan ivc][aynm> 493 (All NaamAs arepreceded byPraNavam“Om”) commentary ontheabovethreegadhyams. Gadhyams. TheGadhyaThrayaBhashyam of thethreegadhyams(urainadai/prosody) AlavanthAr’s ChathuslOkiandRathnamSrIS commentaries ofSwamyDesikanforAc The collectivenameof“RahasyaRakshai” N With this492 A EANING EANING EANING M A S 493 : : :

nd nAmam, nAmAsrelatingtotheco TO 523:R the Dhvaya manthramanditsmessageintotality. theDhvaya AHASYA niroopaNa vichakshaNAyanama: 101 rathva prathipAdakAya nama: R vyAkhyAna vichakshaNAya nama: vyAkhyAnavichakshaNAya s Gadhyams the context of a conversation he Gadhyamsthecontextofaconversation he s AKSHAA on nothingbutthedhvayamanthram. hArya RaamAnujA’sThrayamandSwamy orated andcelebrated the Dhvayamanthram’sglories.AchArya the hed inhiscommentaryontheGadhyams ookthis. TheGadhyaThrayamismadeup commented skillfullyuponthethreeof of SaraNAgathy, Sriranga and VaikuNta SrirangaandVaikuNta ofSaraNAgathy, for his ujjeevanam. He wanted others to for hisujjeevanam.Hewantedothersto isgiventotheinsightfulSanskrit d the skills to provethat AchArya d theskillsto covers Swamy Desikan’s brilliant covers SwamyDesikan’sbrilliant R ntents of NikshEpa RakshA are RakshAare ntents ofNikshEpa ELATED Dhvayamanthram, S RI S OOKTHIS

sadagopan.org sadagopan.org isthePradhAnan. SiddhOpAyan BhagavAn atSvaroopamofPrapatth When onelooks Vaakyams isPrapatthi.He RaamA Swamy DesikanexplainsAchArya Dampathis. SalutationstotheAchAryan,whoestabl areabout instructinguson of Gadhyams D Salutations totheAchAryan, whore one'sPrapatthi. andafter (SaraNyan) before,during SaraNyapoorva madhyaishyathkaalakarthavya vEdhithrE nama: M 497 zr{ypUvRmXyE:yt! stage andperformkaimkaryams After Prapatthi, thePrapannan shouldknow Dhivya Dampathis,thebur During theperformanceofPrap PurushakAram (seekHer intercession). Moksham);Heor (Prapatthi asameansfor Before performanceofPrapatthi-heor and dobefore,during Prapatthi should Salutations totheAchAryan, whoinstructed M prapithsupoorva nm> kalktRVybaexkay àipTsupUvRmXyE:yt! 496 madhyaishyath kaimkaryam atSrivaikuntam afteruthk create anthimasm practice BhakthiyOgam, After thecompletion ofPrapa protecting thePrapannan. performance,BhagavAnha During Prapatthi ofthePrapannan). onbehalf (appeal forintercession hastoaccept Before Prapatthi,Bhagavan UTIES EANING EANING

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kalktRVyveidÇe nm> den of theirprotection. den of recognized thatPrapatthi is tthi, BhagavAnhastostand in atthi - he or she should pla atthi -heorsheshould befitting theirnewstatus. 102 ramaNam (ascentfrom thebodycage). after theperformanceofPrapatthi. kaala karthavyabOdhakAyanama: she should gainJn~A she should i, itbecomesclearfromGadhyaVaakyam HisPirAtti’sPurushakAraprarOchanam therulesofconductduringPost-Prapatthi nujA’s message thatpurportofGadhya nujA’s message PrapatthitogainmOkshamfromthe ruthi forthejeevan vealed tousthedutiesofBhagavAn she should approach PirAtti next as PirAttinextas approach sheshould ished that the primary intent / purport ished thattheprimaryintent/purport us on what desirous of performing usonwhatdesirousofperforming s to accept the responsibilities for s toaccepttheresponsibilities PradhAnamGadhyaVaakyams. ce atthesacredfeetof the placeofdifficult to nam abouttheUpAyam and grantitnithya Salutationstothe AchAryan,whowas Superiority ofPirAttias anugrahamayee. M KamalAnugrahaikAnthya 499 kmlanu¢hEkaNTy pAramya parMyÇa[dIi]tay nm> (recommendedroute)and is thusaVidhi gain thepowertoBhagavathPrapatthi and succeed duetotheanugraham andrejection). engage innigrham(anger not uswithanugraham(anugrahamayee)anddoes blessing about She onlyknows power toremovetheobstacles interfering adhikAram (specialpower)toblessuswith obstacles andMahAViswAsam,onehastose with theanushtAnam ofPrap wayof standinthe readily. Manysinswill ViswAsam One needsfullMahA overlook ourtrespasses.Itisnoteasyfor shewillspeakfo (PurushakAram), as sipArisu Further, ourLordwillnotpay intercession (SipArisu). mindstate.EmperumA that typeoftranquil topur upAyam ofPrapatthianddisinterest Moksham andattainingtheLordasMoks When onedoesPrapatthi,th Moksham. pramANams thatrecognizesMahALakshmi explains inhiscommentary SwamyDesikan Gadhyam. firstin Prapatthi toLakshmi EmperumAnAr performs SalutationstotheAchAryan,whoestablis assure PrapatthiforMokshaSiddhi. mOkshArTaprapatthyarTathvasaadhakAyanama: LakshmIprapatthi M lúmIàpiÄ mae]awRàpÅywRTv saxkaynm> 498 EANING EANING : :

as towhyEmperumAnArdoes attention tojeevansloadedwi atthi asanUpAyamforMoksham.Toovercome these ere shouldbetotalinterest of PirAtti.ThePrapannanpe forPrapatthi.Ajeevan 103 anushtAnam (performance)thatfollows. one andalltoperformPrapatthisuccessfully. thrANa dheekshithAya nama: thrANa dheekshithAya with thedevelopmentofMahAViswAsam. auspicious Jn~Anam, success ineffortand success Jn~Anam, auspicious gainingthat.Suchobstacleswillinterfere sue otherupAyamsinparallel.Oneneeds then performsBhagavathPrapatthi.There Hence, BhagaavthPrapatthiwillsurely ek Piratti’s aasraYaNam. She has visEsha ek Piratti’saasraYaNam.ShehasvisEsha ha phalan), firmnessofresolveinthe ha phalan), as the Vidhyai (Knowledge) forgaining as theVidhyai(Knowledge) r us to Her Lord pleading with Him to to withHim r ustoHerLordpleading nAr prays to PirAtti for that boon of toPirAttiforthatboonof nAr prays hed that Lakshmi Prapatthi is done to LakshmiPrapatthiisdoneto hed that

firm and skillful in protecting the the inprotecting firm andskillful cannot gain MahA ViswAsam cannot gainMahAViswAsam th sins.IfoneseeksPirAtti sofromVishNupurANa in PrApyam(thegoal of rforms Prapatthifirstto

sadagopan.org sadagopan.org SrIGuNaRathnaKosam. in his andPirA tobothBhagavAn yEkAnthi attached and PirAttiareSeshis(MasterMist successofBhagavathPrap to firmupthe Swamy Desikananswersthatitdoesnot,since (Parama solitary trustinBhagavAn Question -WilltheLakshmiPrapatthidone performed toPirAtti,willdestroyPaaramaikA Salutations toSwamyDesikan,whobanish His gloryduetothePrabhA. (tEjas SheislikePrabhA superior glories. limitless glories,Hisstatureisenhanced. Whenwesa is notimpaired. By recognizingthelimitlessgloriesofPi Gadhyam words). ( out thatonecannotrejectallthesePramAN SrISthavam,Gu Sookthis (ChathusslOki, Iswaran forthem),PoorvAchAryaas’ (Swamy (She ispraisedasIswariforalltheLoka (treatment ofoffendingRaav usin towardsnigraham, any disposition Swamy DesikanprotectsthesuperiorityofPi and ParamaBhakthireferred toin Salutations toSwamyDesikan, whoexamin ParamaprEmaSOdhakAyanama: ParabhakthiParajn~Ana M nm> zaexkay prmàem prÉiKtpr}an 501 SrInyAsapAramikAnthyabhanjakathvanivArakAyanama: M nm> ÉÃkTvinvarkay ïINyasparmEkaNTy 500 anavadika adhisayaasankyEyakaly EANING EANING : : y that the Lord has as His consort, MahA Lakshmi with with y thattheLordhasasHisconsort,MahALakshmi aNan), SrI PurANam (Indhr aNan), SrIPurANam AchAryaRaamAnujA’s Gadhyams. yEkAntha BhAvam)oftheMumukshu? 104 ANa guNagaNAmaSaraNya SaraNyAm g pramANamsfromSrimathRaamAyaNam rAtti, BhagavAn’s matchlessness in GuNams rAtti, BhagavAn’smatchlessnessin ) for Sun of BhagavAn. Sun gets enhanced in Sungetsenhancedin ) forSunofBhagavAn. atthi anushtAnam(Ref:NaamA).BhagavAn Na Rathna Kosam). Swamy Desikan points Na RathnaKosam).SwamyDesikanpoints ms justasHer husbandisrecognizedas ress) for us. Bhagavath yEkanthi means ress) forus.BhagavathyEkanthimeans No othergodshaveconsortswithsimilar ed thedoubtthatPu ed thoroughly Parabhakti,ParaJn~Anam thoroughly ed AlavanthAr,EmperumAnAr,Bhattar)Sri ams and down limitlessgloriesofPirAtti ams anddown nthyam oftheone,whoseeksMoksham. before Bhagavath Prapatthicounterthe beforeBhagavath ratti asanugrahamayee, totallydevoidof tti asrevealed tousbyParAsaraBhattar Prapatthi at thesacred a Sthuthi) andtheVedams a Sthuthi) rushakAra Prapatthi rushakAra Prapatthi feetofPirAttiis in was elaboratedbySwamyDesikan The Svaroopam andVishayamofBharaNyAsam Vishayam forBharaNyAsam. Seshi withauspiciousattributeslikeV The vishayam(object) ofBharaNyAsam: of protectiontheaathmAbyLord). important aspectoftheSvaroopamSamarp aathma SvaroopasamarpaNamattheThiruv ofone’s Sankalpam; itplacestheburden The Svaroopam ofBharaNyAsamis:It SriSookthi. rakshai arisesfromSwamyDesikan’sNikshEpa This nAmA NyAsam fromtheperspectiveof Salutations totheAchAryan,whoshowed the Gadhyam. kaimkaryam totheDhivyaDampathis.Ac ParipoorNa BrahmAnubhavamresultsfrom without let.Thisisthe Parama Bhakthi:ThedesiretoenjoytheLord Jn~Anam). Jn~Anam (Superior Para Jn~AnamisthesuccessivewavesofBha SaakshAthkAram (darsanam)ofBhagavAn. which Bhakthi, superior Para Bhakthiis SalutationstotheAchAry thefiveweaponsadorned bytheLord. of purposes) PanchAyudhaavantareeyaprayOjana vichArakAyanama: M pÂayuxavaNtrIy àyaejnivcarkay nm> 503 M nyAsa-svaroopa NyasSvêpiv;yayÄ vE;Mysaxkaynm> 502 vishayAyattha EANING EANING : : highest of Bhakthi. This is PrEma roopa bhakthi. PrEmaroopabhakthi. is Bhakthi.This highest of itsSvaroopamandVishayam. an, whorevealedthe avaAnthara prayOjanams(inner in his bhAshyam onGadhyams. bhAshyam in his vaishamya-saadhakAya nama: vaishamya-saadhakAya nama: 105 aathsalyam thatmakeHimtheappropriate makes the devotee longmoreandfor makes thedevotee hArya RaamAnujApraysfortheseboonsin It is BhagavAn, theSupremeLord,Sarva It isBhagavAn, rakshaNam withBhagavAn;itresultsin the differencesintheupAyam ofBhara the has pancha angams likeaanukoolya angams haspancha aNam (acceptanceof gavath SaakshAthkAram; itisthePara gavath SaakshAthkAram; , who is the object of SaakshAthkAram SaakshAthkAram istheobjectof , who these three,which adi of BhagavAn. This is themost Thisis BhagavAn. adi of are thus distinctly different and this arethusdistinctlydifferentandthis the responsibilities one with nithya one withnithya

sadagopan.org sadagopan.org inconsistent witheachother. (taathparyams) they havedifferentmeanings each otherindescribingth Itappears as PanchAyudhams. VishNuPurAna sakthi. manifestations ofHis Srimath BhAgavathamstatesthatPa PanchAyudham’s roledescribe Salutations totheAchAryan,whowasable prayOjanams (sakthis)ofthe there aremanymorephalan.Theseweapons created beings).GadhaiisforSamhAram(destr Padhmam (Lotus)isthecausebehindcreation. Sankhamhasthepowertograntmoksham. They alsohaveadditionalprayOjanams: for themHisownprotection. toenjoy and(2) rakshaNam for (1)Bhaktha (San The fivechiefweaponsoftheLord AchArya RaamAnuja implies that objects irre AchArya RaamAnujaimplies sanctioned bySaasthrams sincetheymigh (parents, wealthetc)and whathithamis The explanationisthatAchAryaRaamAnuja is theirabandonment? can onejustify The questionarises:SaasthrAsedictthat pa the Lord. Mother, wealthandAchAryAs,whileperforming Gadhyam passages,whereAchAryaRaamAnuja sa Salutations totheAchAryan, who wasskill nama: GadhyOkthaPithru-mAthrAdi-thyAganirvAhakOvidAya M g*aeKtipt&maÇaidTyag invaRhkaeivdaynm> 505 nama: PanchAyudhapramANeeyavirOdhOddhArakOvidhAya M pÂayuxàma[Iy ivraexaeÏarkaeivdaynm> 504 EANING EANING : : e nature of PanchAyudhams. Swamy Desikan showed that SwamyDesikanshowed e natureofPanchAyudhams. five weaponsoftheLord. d bydifferentPramANams. as though these twoPramAn as thoughthese 106 forhim(AchAryan)and dharmArTakaamam kham, Chakram, Gadhai, Chakram, kham, nchAyudhams andPanchaBhUthamsare nchAyudhams rents aretobeprotectedandrevered. How levant for Moksham will besacrificed. levant forMokshamwill His sevai adorning them. Hehasnoneed them. His sevaiadorning andthereforethesePramANamsarenot m statesthat tatthvams likeMahathstand

ful toresolvethecontextandintentof t prove to be obstacles for Moksham. t provetobeobstacles forMoksham. to remove the inconsistencies about toremove theinconsistenciesabout remind one oftheparticularavAnthara remind one uction). SriParama Chakram is for sthithi (nurturing of the Chakram isforsthithi(nurturingofthe readytosacrificewhatisdearhim hisSaraNAgathyat ys that he is his links to his Father, tohis links ys thatheishis ams are inconsistent with ams areinconsistent Sword andbow)are Samhithai saysthat the sacred feetof AchAryan (GuruDhrOham),condemnationof trespasse Theunforgivable AsahyApachAram: BhagavAn). sorrow BhAgavatha apachArams:Causing (vide:NaamA598). Bhagavath apachAramsthatshouldbeavoided Bhagavath apachAram:ThedirectapachA prescribed times. one’s varNaasramamasdharmams(e.g.),no Kruthya akaraNam:ThisapachAramarisesfr akruthya karaNam:Doingthingsnot each ofthesefiveapachAramsinhis (transgression ofBhagavathSaashtrams). thegene All ofthefivecancomeunder asahya apachAram. karaNam, KruthyaakaraNam,Bhagavath Saas (trespasses, actsprohibitedbythe Salutations toSwamy Desikan,whocommen thecontroversyceasestoexist. distinction, this fine as helpersforMoksham,thentheyshould of arTamandKaamam.Inthatcase,theyar and MaathAcanbeviewedashelpersfor The otherviewadvancedbySwamyDesikan insult offenses toBhagavathbhakthAs like Salutations toSwamy Desikan,whowasfu M bhakthApachAra-vidhE 507 É´apcarivde nama: nm> akruthyakruthyaakaraNaapachArAdhivisEsha-vidhEnama: M Ak«Tyk«Tyakr[Apcaraid ivze;ivdenm> 506 EANING EANING : :

commentary on Gadhyam (Gadhya BhAshyam): commentary onGadhyam(GadhyaBhAshyam):

recommended forone’sVarNAsramam. 107 ing them,laughing atandhatingthem. ing performing Kaamya KarmAs and fulfillment KarmAs andfulfillment performing Kaamya Swamy Desikanexplainstheuniquenessof thrAs) mentionedinGadhyam:Akruthya e obstaclestoMokshOpA ram atBhagavathsannidhi.Thereare32 apachAram, BhAgavathaapachAramand be accepted,protected t performing SandhyA Vandhanams atthe Vandhanams t performingSandhyA ral category of Bhagavath apachAram apachAram ral categoryofBhagavath theLord(Iswaranindhai)etal. lly conversantwiththe manykindsof to resolvethis“inconsistency”is:PithA om abandoningwhat ted on the five kinds of apachArams apachArams of fivekinds ted onthe to theLord’sTadheeyAs(dear s/offenses suchascheatingone's s/offenses andrevered.With yam. Iftheyserve is prescribedfor

sadagopan.org sadagopan.org fromBhagavAn. besought should IftheapachAramis offended BhAgavathAs. If itwasaapachAramtoBhaagavathAs,thepa forgiveness oftheLord. the parihAram(cure)for overcoming BhAgav indirect (unconscious)apachAramstobhakt Salutations toSwamyDesikan,whowasconver Paapams) inhisprayer. states thatAchAryaRaamAnuja included other thanmoksham(Svargamor phalans thatfutur Here, SwamyDesikanexplains Kaamya KarmAsdrivenbyVipareethaJn~Anam. againstthevipareetha forgiveness sought Salutations totheAchAryan,whoundersto M varthamAna vtRmanÉiv:yTkaMy]mawRnyui´ivdenm> 510 bhavishyath-kaamya rahasyaspashTabhakthApach M rhSySpò ÉKtapcaraid pirharivde nm> 509 (anger) overone'sapachArams. kshamasva" intheGadhyam.Theprayerto theremo why AchAryaRaamAnujapraysfor The powerofsins(Paapasakthi)arisesfrom maintenance ofVaasanai(residualimpressi performing prescribedkarmAs,ruchifo theTatthvaJn~Anam Paapa sakthihides Salutations toSwamyDesikan,whoprov nama: pApa-sakthibhEdaniroopakAya M 508 papziKt Éedinêpkay nm> EANING EANING EANING : : :

ArAdhi parihAra-vidhE nama: parihAra-vidhE ArAdhi 108 ed theuniquepowerofPaapams(sins). kshamArTana yukthividhE nama: kshamArTana yukthividhE future kaamyaKarmAs(Both PuNyams and future SamsAric bond) and hence Swamy Desikan SamsAric bond)andhence SwamyDesikan ons carriedoverfrombirthtobirth). ons r accumulatingadditional paapamsand r apachArams thatcouldresultfromfuture e KaamyakarmAsmightendupgiving od thereasonswhyAchAryaRaamAnuja od hAs oftheLord.SwamyDesikanexplains acquired unknowingly, thenthepardon acquiredunknowingly, val ofallapachArams:"SarvAnasEshAn

atha apachAramandtherebygainingthe from the sinners, creates unfitness for for from thesinners,createsunfitness the LordisforremovingHisnigraham

nigrahavisEshamof rdon should be sought directlyfromthe besought rdon should

sant withthewaystoremedydirectand

theLord.Thatis

2. There is nothing wrong in one being a Thereisnothingwrongin onebeing 2. haveequalrights andwife Thehusband 1. Swamy Desikan'sarguments arefivefold: andPurANams. IthihAsam pramANams fromVedam, doctrine these Swamy Desikanestablishes that sheisSeshiforUbhayaVibhUthi,Sa Sthavam and SrIGuNaRatnaKOsam).Witha guNams. KurEsarandParAsaraBhattarrecogn Swamy Alavanthar pointsoutthatshehas accordingtoVeda She isSarvabhUthEswari Rakshais. hisRahasya isoneof Chathu: SlOki special sTAnamofMahALakshmiin Desikan haswrittenanexcellentcommentary here.Eachoneissaidto are fourslOkams Swamy AlavanthAr'sChathusslOk SlOkigadhyaBhAshyam. his Chathu: Salutations totheAcharyan, whoestablished unconsciously committedapachArams. no virOdhaminperformingPrAyascchitth observance ofappropriatePrAyascchitthams. Swamy Desikanexplainsthatsinsaccumula accumulate protection againstsins Salutations totheAchAryan,whodefende M Chathu: slOki bhAshyasooktha Chathu:slOki M ctu>ðaeikÉa:ysUKtlúmIzTvaeppiÄkay nm> 512 nishkr poorvainO prapannaabhuddhi àpÚabuiÏpUvERnae in:k«Tyu´( ivraxivdenm> 511 EANING EANING situation is like offering Havi situation islikeoffering yEka SEshithvam. Thereisthus forthem. PirAtti isalsoSEshi then VibhUthis), VibhUthis (Ubhaya Saasthrams. Therefore,when : : s toMithrA-VaruNantogether. LordistheMaster(SEshi i celebrates the unique glor i celebratestheunique d from unconscious trespasses. d fromunconscious 109 LakshmIsathvOpapatthikAya nama: LakshmIsathvOpapatthikAya rva LokEswariandNiyanthru(commander).

our darsanam.Desikan'scommentaryon SEshan forboththeLord and PirAtti.The limitless, superiorIswaryamandKalyANa be theessenceofone uthi ukthya virOdha vidhE nama : uthi ukthyavirOdhavidhEnama m. Shecommandsevery d theperformanceof a Prapatthi forsins ted consciously will be destroyedbythe willbe ted consciously SwamyDesikanpointsoutthatthereis over theirproperty according todharma that sakalaIswaryamsareofLakshmiin that single voice(YekaKaNdyam), they aver s in detail in his BhAshyam with BhAshyam s indetailhis forthisSriSookthitobringoutthe

ize thisthroughtheirSthOthrams (SrI

) fortheLeela andNithya y ofPeriyaPirAtti. There accumulatedfrom of the four Vedams. Vedams. of thefour PrAyascchitha for PrAyascchithafor thing inthatrole.

sadagopan.org sadagopan.org dhurvAdhis. elucidates thePramANaVaakyamsthat Chat described bySwamyDesikaninhis not recognizeherasaSaraNyaSaranyaiand these errantviewsandestablishestheunso PirAtti isPathniaccordingtoVedaPram There arethusmathabhEdhams BhagavAn. Sometaketheabsu AlavanthAr in his SthOthraRathnam) AlavanthAr inhis strictlyadhe states thathisBhAshyam He theSriSookthi of SwamyAlavanthArthroughhisbhAshyam. Desikan illumined AlavanthAr throughhiscommentaryonSr Salutations totheAchAryan,whomade M sthOthra-bhAshyakruthi-vyaktha StaeÇÉa:yk«itVyKtyamunacayRmansay nm> 514 orseparate,whoiscalledSri.Somesa unique strange argumentsaboutthepowerandrole Lord’s universeareSEsham toHer(with BhagavAnandallth Dhivya Mahisheeof Swam SlOki, Chathu: In thefirstslOkamof ofMahALakshmi. wishers)abouttheglories (ill views ofdhurvAdhis Salutations totheAchAryan,whobrought M LakshmIvishaya-dhurvAdi lúmIiv;yÊvaRidivéÏaeiKtinvarkaynm> 513 vi niyanthA(Commande PirAttiisSarvalOka 5. SrISudarsana InhisGadhyaVyAkhyAnam, 4. PramANamsdeclarethattheJeevan 3. EANING EANING Lord as His pathni Lord asHis yEka SEshithvamoverthetwoVibhUthis. PirAtti, when theyprovide : :

as HisdhaasaBhUthai. the meaningforPraNavam. rd viewthatBhagavAnHims on PirAtti.Alloftheseview ruddhOkthi-nivArakAYa nama: ruddhOkthi-nivArakAYa 110 YaamunAchArya MaanasAyanama: res todeepmeanings recordedbySwamy is DhAsa BhUthan forbothPerumALand BhUthan is DhAsa the exceptionofHerLord).Manyadvance Anams. SwamyDesikanseverelycriticizes undness of such views. The people who do suchviews.Thepeoplewhodo undness of hu: SlOki BhAshyam as DhurvAdhis. He DhurvAdhis.He hu: SlOkiBhAshyamas e ChEthanams and achEthanams of Her e ChEthanamsandachEthanamsofHer I SookthiofSthOthraRathnam(Swamy clear toeveryonetheviewsofSwamy as UpAyam as well as upEyam for us are usare as UpAyamwellupEyamfor y thatsheisasuperi naughttheill-conceivedargumentsand r) and yet she follows SEshathvam for the forthe r) andyetshefollowsSEshathvam of PirAtti.Somesaythat there isnoone are erroneouslyinte y AlavanthArstatesthatPirAtti isthe Soori statesthattheDivinecouplehave

elf incarnatesasPirAtti. s failtorecognizethat or JeevAthmAdearto

rpreted bythese

support ofSwamyAlavanthAr’s namaskar Parisuddhi SampradhAya PrAchAryan. Inhis Ac beinstructedbyhisown sishyan will stomach, Shadanga PraNAmam - PraNAmam Pancha anga Swamy Desikan onthesesevenkinds PraNAmams: elaborates VaikhAnasa andPaancharAthraaagamamsre with offeringPraNAmams addition to that heoffershisPraNAmamstoSwamy Swamy AlavanthAr states inoneofhisSt their differences. Salutations totheAchAryan,whoelaborat nama: yukthanathibhEdavichArakAya VaikhAsAgamAdhi- M vEoansagma*uKtnitÉedivcarkay nm> 517 Saasthrams pointoutthat own AchAryan,MaNakkAlNampi;latterwasthesishyarofSwamyNaatha Muni. Swamy AlavanthAroffershisnamaskaraNam slOkams ofSthOthraRathnam. (AchAryan’sAchAryan)inst his PrAchAryan Salutations toSwamyDesikan, nama: dAsyakruthE prAchArya sampAthakAla Gurutadhguru M guétd!gué s 516 Salutations tothatAchAryan, svArTAnyOkthasthOthrasarva- M SvawaRNyaeKtStaeÇ svRpué;awRTv saxkaynm> 515 SvAnubhavam. andno Swamy AlavanthArforhisownsake EANING EANING EANING : : :

PraNAmam withsixangams that - 2 feet, 2 knees and the head touching ground, headtouchingground, -2feet,kneesandthe when one’sAchAryanandPr who heldtheviewthatSthO whointerpretedthesalutati 111 purushArTathva sAdhakAya nama: purushArTathva sAdhakAya his mind(manas)andspeech(Vaak). Both aNam PrAchAryan instead of AchAryan. aNam PrAchAryaninsteadofAchAryan. NammAzhwAr withhishead(MUrdhnA)in hAryan to offer his namaskaraNams to the tothe hAryan toofferhisnamaskaraNams hOthra Rathna slOkams(MaathA PithA---) ed on the many kinds of PraNAmams and fer to many kinds of PraNAmams. fer tomanykindsofPraNAmams. s to Swamy Naatha Muni instead of His ofHis s toSwamyNaathaMuniinstead

, Swamy Desikan gives three reasons in threereasonsin , SwamyDesikangives ead of his Acharyan in the first three Acharyaninthefirst ead ofhis t asupadEsamforothers.Itisatrue

thra Rathnam wascreatedby include head, forehead and includehead,forehead AchAryan aretogether, the ons ofSwamyAlavantharto

sadagopan.org sadagopan.org dEvAs and humans are sEsharstoHim,th dEvAs andhumansare thatSrimanNarayanan isinde instructs us In SwamyAlavanthAr’sSthOthraRathnam(11 the SupremeLordofUniverse. BhAgams) andthesadupadEsams Salutations totheAchAryan,whoused nirNeethaJagadheeswarAyanama: adhyAkshAgama M AXy]agmsTsUiKtin[IRt jgdIñray nm> 519 NammAzhwAr isreveredasthefourthinth salutation forHisupakAraminblessing In SthOthraRathnam,SwamyAlawanthAr accept SwamyNammAzhwArasanAchAryan. Salutations tothatAchAryan, whobanish anEkavirOdhagnEnama: VakuLAbharaNAchAryabhAva M 518 vku¦aÉr[acayRÉav Anekivraex×e nm> PrahvAnga PraNAmam SampuDa PraNAmam Masthishka PraNAmam onground, andhead like hands,legs AshtAnga PraNAmam together, legs hands and DhaNDa PraNAmam Swamy NammAzhwAr holdinganeminent views theopponents’ Swamy Desikandefeats NammAzhwAr inhisSthOthra time. ThereforeSwamyAlavanthArpaysspec Swamy NammAzhwar’s disciple and VishvaksEnar. , MahALakshmi EANING EANING : :

-PraNAmamwithfoldedhandsaboveone’sheart, - Manas, Buddhi and abhimAnam -Manas,BuddhiandabhimAnam - Like a log fallen on ground with anjali hastham and with both - Likealogfallenongroundwithanjalihasthamandboth - PraNAmam done with bent body. - PraNAmamdonewithbentbody. -PraNAmam withfoldedhandsabovehead, Rathnam.InhisbhAshyam although theywere separate of auspicious ones that SrimanNarayananaloneis onesthat of auspicious 112 position inourGuruParampara. selectsSwamy NammAzhwAr forspecific ed all doubts ofcont ed alldoubts direct Vedic passages (Prathyksha Veda Vedicpassages(PrathykshaVeda direct uswithdhivyaprabhandhams.Swamy

ed theLordofUniverseand all theed e hierarchyofourAc and establishes the soundness of revering revering thesoundnessof and establishes ial attention tothesalutationofSwamy th e Sarva sEshi. Swamy Desikan in his e SarvasEshi.Swamy Desikaninhis and12 Swamy NaathaMuniisconsideredas

th slOkams), Swamy AlavanthAr slOkams),SwamyAlavanthAr are added to five other limbs are addedtofiveotherlimbs

d by considerable swath of d byconsiderableswath on SthOthra Rathnam, onSthOthraRathnam,

enders, whodidnot hAryas afterSriman sabdham in the12 sabdham in The referencehereistoSwamyDesika by theVedamsandUpanishadsonlyimplyNaarAyaNan. thatevencommon Swamy Desikan adduced as ParaBrahmam (SupremeBeing)in establish thatcanonlyrefertoBhagavaanth Salutations tothatAchAryanwhostud arose fromtheparticular narr Salutations tothatAchAryan, whowasawar vakthru-satthvAdhyanuguNasAtthvvikAdi purANavidhE nama: M nm> saiÅvkaidpura[ivde vKt&sÅva*nugu[ 522 Para Devathai.Inthesubseq of PuNDareekAkshanandPurush the commentaryon12 Nara established theParathvamofSriman In hiscommentaryon the11 reason. superiority asthePara Brahmamnotmatc Salutation totheAchAryan, M PaaramyasoochakAnEka parMysUckanekAnNywaisÏil¼†zenm> 521 ananyaTAsiddhalingadhrusE nama: M NaarAyaNAdhyananyArTa naray[a*nNyawRs<}aStetr dEvtaynm> 520 samjn~AsthEtaranama: many pramANams. extensive commentaryontheseslOkamsdetail Swamy Desika SahasraNaamamis link hereadditional Swamy Desikanadvances EANING EANING EANING : : :

th slOkam of Swamy AlavanthAr's SthOthra RathnaBhAshyam. slOkamofSwamyAlavanthAr'sSthOthra th slOkam of SR, Swamy Desikan used the BhagavannAmAs slOkamofSR,SwamyDesikanusedtheBhagavannAmAs ator known for his SatthvaGu ator knownforhis who elaboratedthroughhis th uent commentaries ofthe13 slOkamofSthOthraRatnam(SR), SwamyDesikan Otthaman toestablishthat his SthOthra Rathna bhAshyam. hisSthOthraRathnabhAshyam. 113 ed tothoseSRbhAshyampassages. yaNan using Veda, PurANa PramANams. In PramANams.In Veda,PurANa yaNan using ied in depth the NaarAyaNa Padham to ied indepththeNaarAyaNaPadhamto n’s brilliantcommentaryonNaarAyaNa hed by any other gods in anyformorany hed byanyothergodsin at other dEvathais can never be considered beconsidered at otherdEvathaiscannever e ofthetruismthatSaathvika PurANams reasons fortheLord’sParathvam. This padhams likeSath,AathmA,Sivanused

ed supportforthis

Nams (e.g.),ParAsara Rishi Bhashyam thattheLord’s SrimanNarAyaNan isthe th andthe14 doctrinethe useof

th slOkams,

sadagopan.org sadagopan.org and covers in this rakshA grantham the various anushtAnams based on it. basedon and coversinthisrakshA granthamthevariousanushtAnams Swamy Desikanstartswith thestatement PaancharAthra Rakshai todefend Salutations totheAchAryan, who blessed rakshAkruthEnama: SrIpAncharAthra M 524 ïIpaÂraÇr]ak«te nm> understand theerroneousnature truth. Afterlearningaboutthefourdivi of Theyarenotexpressions VibhAgams). amongGuNAs divisions Himself talksabout Desikan pointsoutthatoneneedstoknow Some maywonderwhethersuchaneffort This typeofeffortatclassificationwill nature. PurAnams areSaathvik(Pure,illuminating)in classifications ofthePurANa Salutations toSwamyDesikan,whoheldth sAtthveekAdipravachanasAtthveekathvaprasAdhaKAyanama: M saiÅvkaidàvcnsaiÅvkTvàsaxkaynm> 523 with clearcomprehensionoftrue Taamasic andRaajasicguNamscanonlycr VishNu MahAthmyam;Taamasa PurANams likeVishNuandVarAhaPurANa PurANams. Hisintentioninsuchadescri Taamasa andSankeerNaPurANams)alon onthefourcatego Swamy Desikandescribes Tatthvam. the Saathvika PurANamsendupwithpr for VishNuPurANam.ThatAchAryan(Swamy With this523 of theeffortatclassification EANING EANING : :

rd naamA,NaamAsrelating to“Rahas is recognizedasSaathveekam.

ms intothefourcategori Jn~AnamaboutTatthva Thrayam. of materialinTaamasaPu and Raajasa PurANams narrated by those known for and RaajasaPurANamsnarratedbythoseknown the tenetsofthatAagamam. 114 sions (includingSankeerNaPurANam),onecan not lead toincorrect orVipareethaJn~Anam. that PaancharAthraAagamam isPramANam oving VishnuPaaramyamastheSupreme about suchclassificationssinceBhagavaan aagraham (aggressiveness).Theytellthe eate VipareethaJn~Anam,whichinterfere e viewthatthepassagesdealingwith ms alonecangivenobleJn~Anamabout

us withtheRakshAGrantham of Sri in classification is misleading. Swamy Swamy ismisleading. in classification in HissacredBhagavathGithai(GuNa ries ofPurANams(Saathvika, Raajasa, g the lines of Manu, and Koorma and ofManu, g thelines ption istopointoutthatSaathvika Desikan) wentontoprovefurtherthat

ya Rakshaa” group is concluded. ya Rakshaa”groupisconcluded. es in Koorma and Maathsya andMaathsya es inKoorma

rANams. Hence,theintent

PaanchartAthra Saasthramoriginatedal and reconciledthatPaancharAthram-bas being recognizedasBrahmins(aBrAhmaNy road.He adifferent they follow by Smruthis; PaancharAthram asaPramANam. Poorva MeemAmsaSaasthramlend addition texts wererevealedbyBhagavAnHimself; Saasthram thatoriginatedfromthe Vedi The sourceforPaancharAthram isyEkAya PaancharAthram asPramANam. Desikan followsthepathofSwamyAaLava AaLavanthAr refutedthisinhisSriS donotaccept There aresome,who PramANam. Salutations tothe AchAryan, whoknew Aagamic route. performing karmAsin the manne Salutations tothatAchAryan,whoexpl thrayyAgamOkthavaishamyasAdhakAyanama: M 527 ÇYyagmaeKtkmaRixkair vE;Mysaxkay nm> Those whoPaancharAthraAaga abra asmArtasamskriyAdheena M ASmatRs 526 PancharAthrapramANavidhEnama: M 525 pÂraÇàma[ivde nm> OF N EANING EANING EANING AAM R AKSH A : : : S

525 A ENTITLED TO 543

TO "S

mam do follow samskArams in mam dofollowsamskArams COVER IDDH r prescribedbytheSruthi andthosewhofollowthe ookthi named“AagamaPrAmANyam”. Swamy 115 hmaNyApatthi vaarakAyanama: so from Sruthi(yEkAyanaSruthi). so from A c roots andcannot beaprAmANyam. These

THE NTHA MahA BhAratham,Br MahA ained thedifferencesbetweenadhikAris PaancharAthram asPramAnam.Swamy that PaancharAthraAagamamisavalid

ed samskaramsareacceptable since athvam). Swamy Desikan addressedthis nce someaccusethemofbeingunfitfor na Saakhai of Vedam. Hence it is a na SaakhaiofVedam.Henceitisa nthAr in establishing theveracityof nthAr inestablishing

al supportfortheauthenticityof CONTENT -V

YAVASTH

themannersanctioned OF ahma Soothramand A

THE PANAM

CHAPTER "

sadagopan.org sadagopan.org yEkayanaSaakhai. is derivedfrom (notbyhumans) apourushEyam Salutations totheAchAryan,whowascapable nama: sAdhanavEdhithrE yEkAyanApourushEyabhAva M @kaynapaEé;eyÉavsaxnveidÇenm> 528 prescribedforVedaNishtars. anushtAnam samskArams thathasbeenprescribedfo perfectly all rightforPaancharAthraa dobasedon to followwhatotheradhikAris theirSoothramsp canfollow All adhikAris anushtAthAs. Thus thereisadifferenceintheadhi PaancharAthram andperformabhigamanam, performance ofthatYaag perform AagnEyaYaagam. Theygainthede wasexplainedby vidhyAsam The adhikAri 4. 3. 2. 1. There areFourPaancharAthraSiddhAnthams: features (lakshaNams)ofSriP Salutations tothat SadAchAryan, whowa bh SrIPaancharAthrasiddhAntha M ïIpaÂraÇ isÏaNtÉedl][veidÇe nm> 529 EANING EANING or withouttheirparivArams. TantrAnthara SiddhAntham: withDevis, VyUha Moorthys Tantra SiddhAntham: KesavAdhi MoorthyswithDevisandweapons. Manthra SiddhAntham: (VaasudEvAdhi Moorthys). Aagama SiddhAntham : :

Worship ofotherBhagavathro emphasizing the worship of just thefourVyUhaMoorthys just emphasizing theworshipof am. On the other hand, those adhikAris, who follow who am. Ontheotherhand,thoseadhikAris, Worship ofmanyVyUhaM aancharAthra Aagama siddhAnthams. aancharAthra AagamasiddhAnthams. . It is PramANam like any other Veda bhAgam since it isPramANamlikeanyotherVedabhAgamsinceit It . AabharaNamsandAayudhams. Worship of BhagavAn with Lion or Horse faceswith withLionorHorse Worship ofBhagavAn 116 Edha lakshaNavEdhithrEnama:

erform their anushtAnams. They do not need erform theiranushtAnams.Theydonot dhikAris asAagamanishtarstoperform kAris andtheirgoal r them.They donotneedtofollowthe Swamy Desikan. Those who follow Sruthi Sruthi Swamy Desikan.Thosewhofollow s completelyconversant withthe many sired alpa phalan of Svargam fromthat sired alpaphalanofSvargam of establishingthatyEkAyanaSaakhAis their Soothramsorfitness.Itishence IjyA gainthebigph opams instead of the four opams insteadofthefour oorthys, thetwelve (12)

s forSruthiAagama alan ofMoksham.

on willbless TantrAnthara SiddhAntham Tantra SiddhAnthamwillyieldthefourPurushArTams. will gran Manthra SiddhAntham willgrantMokshamforpractitioners. Aagama SiddhAntham S PrApthi (attainingParaBrahmam).Allof Agamams(SidhdAnt theabovefour Anyone of Salutations tothatAchAryan nama: abhAvaprasAdhakAya svAnyasiddhAnthakarmAdhikAra M SvaNyisÏaNtkmaRixkarAÉavàsaxkaynm> 532 SamprOkshaNa prAyascchitthamhasbeenre there isTantrasangraham,MahOthsavam andsahasrakala prOkshaNam siddhAnthams, Tantram with whichthetemple wascons becon Nithya PoojaUthsavAdhikaLshould harmwillarise byshifting through. Great a SamesiddhAntham another siddhAntham. and consecratedinonesiddhAntham,thewo sh Tantrams. ThesesiddhAnthams There aresubdivisionsforeachoftheab arising fromtheadmixture(Saankaryam) Salutations tothatAchAryan,whoknew samhithAtatthath siddhAntha isÏaNts 531 chathurvidhAgamaBrahmaprAp M 530 ctuivRxagm äüàaiÝ hetuTvsaxkay nm> adhikAram beyondthe SiddhAnt tofo Tantramhasno rights one in dheekshai M RI EANING EANING EANING H AYAGR : : :

I VA S AMHITHAI

STATES , whoestablishedthata prie t SiddhiandMoksham. ham orTantraminwhich he ham ould notbemixedtogether.

THAT sAmkarya parihAra VidhEnama: 117 thi hEthuthva sAdhakAya nama: thi hEthuthvasAdhakAya e with whatever phalan one desires. e withwhateverphalanone themwillgrantMokshamonpractice.

of the above siddhAnthams orTantrams. of theabovesiddhAnthams ove siddhAnthamsandtheyareknown as the fixes(ParihArams)forthedhOshams the ducted always inthesameSiddhAnthamor or admixing SiddhAntham orTantram. oradmixingSiddhAntham ferred toforothersaankaradhOshams. ecrated. Ifthereisamixupbetween llow other Tantrams. He has no rights or otherTantrams.He has norights llow should bedonewith DhvajArOhaNam. should

nd Tantram should be maintained all bemaintainedall nd Tantramshould sa abhishEkam has to be performed. If hastobe performed. sa abhishEkam hams) can lead to or result in Brahma hams) canleadtoorresultinBrahma rship shouldnotbe

st oryajamAnanwhoreceived receivedthedheekshai. Whenatempleisbuilt alteredlaterto

sadagopan.org sadagopan.org tothehighest up stepby Samhithaistatesthatthosewh Sri Paadhma (thehighest). SiddhAntham Manthr kramam: TantraSiddhAntham, to PaancharAthram.Swamy AlavanthArandot the AarAdhanamatThirumalai according to anta PaancharAthram. There isnomutual theAarAdhanamforLord In performing equally validpramANamlikePaancharAthram. Salutations totheAchAryan,whocoulddefend thatVaikhnasaTantramisalsoan M VaikhAnasAkhyapramANathva vEoansaOytNÇàma[Tvivv&it]maynm> 535 Tantram SiddhAntham. to stepbyis allowed siddhAntham statement herebypointing adhikAram toengageinkriyAsassociatedwi re thatonewho Swamy Desikansaidearlier Tantrams. tope TantramshasadhikAram highest of Salutations tothatAchAryan,whorevealed nama: nikrushtOkthabOdhakAya uthkrushtasTa M %Tk«òSwink«òaeKti³yaixk«it baexkaynm> 534 The lowestisTantrAnthraSi Among thePaancharAthraAagama Aagamams. Salutations totheAchAryan,whoindicatedth M AagamAvAnthara AagmavaNtr%Tk;aRpk;aRid ivxaykay nm> 533 uthkarshApak EANING EANING EANING : : :

outthatonewhoascended ddhAntham andthelo siddhAntham (AagamaSiddhAntham). ms, thereareindicationsof vivruthikshamAya nama: vivruthikshamAya 118 arshAdhi vidhAyakAyanama: arshAdhi gonism betweenthetwo. BhagavAnaccepts perform kriyAsassociatedwiththelower o receive adhikAram (dheekshai) willmove adhikAram(dheekshai) o receive that onewhoreceivedthe dheekshaiinthe VaikhAnasamandatSrirangam according a SiddhAntham andfinallyAagama a SiddhAntham th theothertantrams.Swamy clarifies that rform kriyAsassociatedwiththelower e gradesofsuperior ceived Dheekshainonetantramhasno , VaikhAnasam isasvalidatantram , VaikhAnasam her AchAryAs have established both as her AchAryAshaveestablished bothas

ftiness increasesfromthereinthis

to thehighest tantram or gradations in loftiness. gradations inloftiness. ity amongthevarious

AarAdhanam. Bhagavadh toperform PaancharAthramthroughDheekshA into can beinitiated families Only thoseborninVaikhAnasa practitioners canentertoPaancharAthramode topracticeVaikhAna have adhikAram Only by alladhikArisunlikeVaikhAnasam. Salutations tothe AchAryan,whoestablishe later. notbeintroduced should PaancharAthra Aagamam,VaikhAnasam isallowedbyVaik Aagamic methods.This consecrated byVaikhAnasaAagamamca Salutations totheAchAryan,whoinstruct M SoothrAnthara-sTApita sUÇaNtrSwaiptacaRtNÇ pUjaivxaykay nm> 538 archA-ta SrIPaancharAthrasarvOpajeevy M 537 ïIpaÂraÇ svaeRpjI Saankaryamhappens This kindof convenience orotherreasonsintoVaikhA ifPrathishtaiwasdonewith mixed up(i.e.), Salutations totheAchAryan, whoinstructed VaikhAnasaagamaanyOnyaSaam M vEoansagmANyaeNysa»yaRsi´ÉÃkaynm> 536 with ulteriormotives.BothAagamamsar sTApanam; itisSwamyDesikan'sopinionthat vishamis fromoneAagamicsidetocritic PramANams. Thereareinterp EANING EANING EANING : : :

VyTvaeKit ivc][aynm> olations (Prakshipthams) in bothAagamamsaddedby in olations (Prakshipthams) atafewtemplesinU.S.A. 119 athva ukthivichakshaNAyanama: ntra poojAvidhAyakAyanama: e PramANamsaccordingtoSwamyDesikan. karya sakthi bhanjakAya nama: karya sakthibhanjakAya can practice VaikhAnasam, whereas any one whereasanyone can practiceVaikhAnasam, PaancharAthram, it can not be changed for PaancharAthram,itcannotbechanged hAnasam. OncethePrathishtaiisdone by hAnasam. nasam. SuchSaankaryam isunacceptable. ize theotherforsake ofsva-paksha those borninVaikhAnasaParamparaican d thatPaancharAthramcanberesorted to sam. Although VaikhAnasa Aagamic sam. AlthoughVaikhAnasa ed usthataMoorthywhichhasbeen us thatthe twoAagamams shouldnotbe n be worshipped with PaancharAthra n beworshippedwithPaancharAthra ofworship,therever theywereinsertedbyvestedinterests

se isnotallowed.

sadagopan.org sadagopan.org Saiva arerejected withmanypramAN In BrahmaSoothram,SaivaMatham iscrit PramANams. Salutations totheAchAryan,whohadski and grasped by Rishis asVeda byRishis and grasped whichde Saathvikams arethose samhithais, PaancharAthra Saasthrams werecreatedby itsthreesub-categories of Mounam with Sri RanganAthaTempleatPomona. VaradarAjar’stemp followed atKaanchipuram BhagavAn HimselfandspreadbyBrahmA, Dhivyam (Saathvatha, PoushkaraandJayAkh major categories: thePaancharAthr Sanaka Maharishidivided Aagamams asinvalidmeans Salutations totheAchAryan,whorefuted M sAthvikAdi saiÅvkaidivÉagaxInagmAmantaphay nm> 541 vibhAga adheena ahigh infavorof tantram orSiddhAntham (Self-manifested) Dhivyadesams,abandoning be itVaikhAnasamorPaancharAthram)shou temples worshippedbyRishis thatsuchachange out tantram andpointed Salutations totheAchAryan,whodidnotacce M prAkpravruttha inraexkay àaKàv&ÄpirTyagaeTk«òagm (inraexivde) nm> 540 parityAgOthkrushtAga SaivAgamAdhyamAnathvasamsTApanavichakshaNAyanama: M nm> zEvagma*manTvs

of knowledge(aprAmANyam). , thePaaramparyaKramam(the Manthrams(MantradhrashtAs). aagama amAnathApahAyanama: ams fortheAarAdhanamofLord. 120 Saathvikam, Raajasam andTaamasam.These er tantram or siddhAntham ispermitted. er tantramorsiddhAntham icized inPaasupadhaadhikaraNamand the Maharishis known for theirexaltedtapas. Maharishis known is a dhOsham in Bhagavath AarAdhanam. inBhagavath adhOsham is theapproachtodeclaresomeof al with meanings provided by BhagavAn byBhagavAn al withmeaningsprovided ma nirOdhakAya (nirOdhavide) nama: ma nirOdhakAya(nirOdhavide) lls to prove that Saiva Aagamams are not lls toprovethatSaivaAagamamsarenot pt theshiftoverfromTantramtoa lower a Saasthrams(Aagamams)intothree le. Samedhivya samhithaiisfollowedat ld notbechanged.InSvayamVyaktha theexistingAarAdhanamin lower Indhran et al. JayAkhya Samhithai is Indhran etal.JayAkhyaSamhithaiis ya samhithais)arethoserevealed by

ancientmodeofworship

sections shouldbeobserved. the three kindsoftemples, therules forswit Aarsham temples,thekramaminitiatedbyRish totheDh belonging KshEthram, Samhithais that specificPoojaKramamshouldbema Salutations tothe AchAryan,whoestablishe M svayam-vyakthaadi Svy 543 bhavana higher tantramsarepermittedatalltimes. VaanamAmalai, SaaLagrAmam,Pushkaram Vyaktha kshEthramslikeSrirangam,Th staywith should (Bhubhukshus) like Mumukshus andnotforothers. for specialadhikAris such asdhivyambythose,whoseekMoksha Salutations totheAchAryan,whoacceptedth M PoorvAgamOthkrushta-mArganama: 542 pUvaRgmaeTk«òmagR ivxansugitàday nm> PraSnam isTaamasaSamhithais. SanathkumAram, Paadhmam areexamples Iswaram, BhAradhwAjamandJayOtthar Moorthys. notbe alone should Samhithai Pourusha Saasthrams,contradictory(Viruddh Pourusha Pourusham: TheseareSaasthrams made alone. Taamasam arethose,whichrevealedby made byDevAsorRishis. knowledge gainedbytheDevAsorRishis Raajasam is anadmixturecontainingtheme EANING EANING : :

thecurrentAaagamatantram, tAratamya vidhAyakAyanama: 121 irumalai, SrimushNam,NaimichAraNyam, intained. Forinstance, ching upordowndiscussed intheprevious

throughthepowerofyOgam.These are d inhisPaancharAthr by menwithoutyOgaSiddhi.Inthese anings blessed by the Lord along with the the alongwith bytheLord blessed anings used toperformcons

e changetothehigher phalan rapidly. This change is permitted Thischangeispermitted phalanrapidly. theRishisfromtheir powerofyOgam of Raajasams.PanchaPraSnam,Sukha a) items (amsams) should be discarded. a) items(amsams)shouldbediscarded. and JagannATaPuri,suchchangesto ivyam classification am areexamplesofSaatvikams.

is should bemaintain is should whateveritis.InSvyam

inSvayamVyaktha a RakshAGrantham should beused.In ecration ofArchA division of tantram division oftantram ed. Intherestof Nonmumukshus Nonmumukshus

sadagopan.org sadagopan.org S 4. thos VaishNavam: Templessuchas Templesbuiltforthewors Maanusham: 3. Aarsham:KshEthrams,wheretheLordma 2. Dhivyam:TheseareKshEthrams,where 1. The eightSvayamVyaktha KshEthrams There arefivekindsoftemple devEjyA-ashtAngathA-uthkarsha-va deveJyaòa¼taeTk;R v[RnEkivc][ay nm> 545 is notapplicable. thisclassi atone’sownhouse, AarAdhanam performingAarAdha only for is adhikAris Thecl worship (anadhikAris). performing Those donothaveyEkAyanaSamskAramor PaancharAthra Dheekshaiandarerecognized asGouNaadhikAris. VedaSaakhaibut SamskAram throughyEkAyana The nextrank isoccupiedbyAnukalpa. known as-KalpaadhikAri. onwhichP with yEkAyanaVedaSaakhA The MukhyaorPradhAna(highe perform consecration(PrathishtA)andPoojA. Salutations totheAchAryan,whocanclassify deva-poojA devpUjamuOygaE[aixkair Vyak«it]maynm> 544 mukhya gouNAdhikA N M TH EANING AAM VaishNavAs atNavalpakkam. every onecanworshipasatPomona,NY, Rishis (e.g.),ThiruvallikkENi, answered, prayers ofDevAs(e.g)Kaanchipuram, A PANA A : S

544

ADHIK TO 556 A RAM COVER s, wherePaancharAthra Aagamamisfollowed.Theseare: ”. st inrank)adhikAriisth

THE 122 mentioned in theNaamA542above. mentioned in ri vyAkruthi-kshamAyanama: ri There arealsoBrAhmaNAs.Theydidnotget

aancharAthra Saashtramisbased.Theyare rNanaika vichakshaNAya nama: CHAPTER e fortheworship byParamaikAnthi fication ofMukhyaandGouNaadhikAris hip by BhakthAs, Kings, Prabhus, where Prabhus,where hip byBhakthAs,Kings, assification intoMukhyaandGouNa the different kinds of AdhikAris, who can can who ofAdhikAris, kinds thedifferent nam atthefivekindsoftemples;for PaancharAthraDheekshaiarenotfitfor BhagavAn manifestedinresponsetothe

where BrahmaDevan’sprayerswere where nifested in response nifested in byotherroutes(reethis).Theygain , “N e one, who has beenblessed e one,whohas ITHY A to theprayers of NUSHT

A NA

of DevaIjyai). AntharyAmi PrANAgnihOthram/ AnuyAgam: Pithru Yaagam:TheYaagamisdo HomamasapartofIj Vahni SandharpaNam: theannampresentedearliertoLord. Distributionof SampradhAnam: NivEdhanam: presentation Samarpanam dhAnam: Madhubharga UpachArams). BhOgam: SamarpaNamofargyam,Pushpam Maanasa AarAdhanam(HruthThyAga especially recommendedforSanyAsis.This fromth different Thisis Abhigamanam: The 8portionsoftheDevaIjyaare: DevaIjyaiisasupreme karmaa. theMoksham,this Since ithastens hasten theattainmentofMo with thesestepsistheloftiestAarAdhanam. haseigh Deva Ijyai(BhagavathAarAdhanam) with theeightangams(limbs). Salutations totheAchAryan,whohasglory M even iftheydonotmajoreffort.(Hewasable Salutations totheAcharyan,wh M prayathnAdhyanapEksha SvtiSsÏaeTk;RvStu†zenm> àyÆa*npe] 546 svathassi performing aSomaYaagam. Itishowever tothiscommonru isanexception AarAdhanam effo lofty notneed such does which Anything done with context,anything In theworldly a loftykarmashouldalwaysbeassociat EANING EANING : : of annamfortheLord. ksham forthose,whosuch o hadtheskillstoidentify ne withVaasudEvAdhiNaamams. ofMadhubhargametal. 123 m) toAathmaSamarpaNam. ed withamajoreffort/Prayathnam). ddhOthkarsha-vasthudhrusE nama: ddhOthkarsha-vasthudhrusE e Abhigamanam of Pancha Kaala Prakriyai KaalaPrakriyai ofPancha e Abhigamanam extensive effort is considered aloftyeffort. isconsidered effort extensive BhagavAn Himselfhasst yai, whichisnotinpracticethesedays. rts isconsideredinsi to disprove thecommon todisprove one oftheloftiest and otherexternal UpachArams(Baahya Ijyaiisfrom ofDeva Abhigamanam t parts.PerformanceoftheAarAdhanam

NivEdham (one’sBhojanamattheend of describing the loftiness of Deva-ijyai Deva-ijyai of theloftiness of describing le. It does not need laborious effortlike le. Itdoesnotneedlaborious theloftyobjects(karmAs) a structured AarAdhanam. of Vaidhika KarmAs KarmAs of Vaidhika gnificant. Bhagavath ated thatHewill ly heldviewthat

sadagopan.org sadagopan.org Kaala PrakriyAsaswell. seek anyPhalanexceptBhagavathKaimka who donotseekanydhaivamotherthanBha exception fromtheneedtoobservePancha This PanchaKaalaPrakriyAhastobedo Yogam: Itisthejoiningofmindwi reading Saasthrams.Thistimeisca BhagavAn,he SvAdhyAyam: Reflectionson 10:49 IjyA: Itistobedonebetween Kaalam”. Thistimeframeiscalled“Sangava AarAdhanam. Naazhikai timedivision).Hereassemblyof betwee tobedone Thisis UpAdhAnam: Prapatthi forthatgoal.Thistime DhyAnamandarchanamfo includes Japam, between6:00AM Tobedone Abhigamanam: eachofth (Pancha PrakriyAs)for SamhithAs dividethedayintofiveparts(P performed byParamaikAnthis well. as Salutations totheAchAryan, whoknewth through itssvaroopam. because ofitsinherentsuperiority.Its inHisnithya grantham. approved byBhAshyakArar Salutations totheAchAryan,whoglorifie AasrayeebhUthapanchakAlaprakAsakAyanama: BhAshyakAra M nm> Éa:ykaraïyIÉUtpÂkalàkazkay 548 M ParamaikAnthi-karthavya nm> prmEkaiNtktRVypÂkali³yasuixye 547 pa EANING EANING : : frameiscalled“PrAtha:Kaalam”. ese timedivisions.Theseare: AM to1:12PM(MaadhyAhnikaKaalam). lled AprAhnam and is after 1:13PM. lled AprAhnamandisafter nchakAla kriyAsudhiyE nama: nchakAla kriyAsudhiyE 124 th BhagavAn’s sacred feetatnight. th BhagavAn’ssacred loftiness resultsnot d the PanchakAla Prakriyai acceptedand d thePanchakAlaPrakriyai KaalaPrakriyA.ParamaikAnthis arethose n 8:25AMand10:48(thenextsix Pushpam, fruits and items forBhagavath Pushpam,fruitsanditems ryam. PrapannAshavetoobservePancha ne byevery one.ParamaikAnthis areno ancha Kaalams)andassignsfivekriyAs at thePanchakAla Prakriyaishouldbe gavAn for their rakshaNam. They do not gavAn fortheirrakshaNam.Theydonot r KaimkaryaSiddhiandperformanceof aring PurANamsanddhivyasookthis,

and8:24AM(sixNaazhikais).This from Prayathnambut

(AgnihOtram intoAbhigamanatime,Pith in therecommendationsonKriyAsaspe Smruthi, SandilyaandDharmaS Prakriya performance doesnotincapaci are notopposedtoeachothe injunctions havenoconflicts. Salutations totheAcharyan, whoestablis special sankalpam. Kaala Prakriyai.Thesehaveto SravaNamdays.TheseVisEsha DhvAdasi, Similarly, therearespecialAarAdhanams There aresomerecommendationstodo recommended bysome. AarAdhanams PaancharAthra PrakriyAsan Salutations totheAchAryan,whoknewth Sage Daksharhasdivided thedayintoei this aspectextensively. Prakriyai.Sw structure ofPanchaKaala entire day.Whenoneexamines Sage VyAsahasrecommendedthattheVaidhi andDakshar. Saasthrams blessedtousbyVyAsar Salutations totheAchAryan, M VyAsadakshdhyuktha Vyasd]a*uKtxmRzaôawR ivv&it]maynm> 551 dharmaSAstrArTa vivruthikshamAya nama: SripAncharAthra-smruthyaikakaND ïIpaÂraÇSm&TyEkk{Q( Swapn di][aynm> 550 M vaisEshika-thrikAlArchA 549 vEzei;kiÇkalacaRiÉxana*ivraex†ze abhi nm> M EANING EANING EANING : : : He establishedthattheyare who wasskillfulinexplaini r. Thereforeonehastounde d VisEsha AarAdhanams as well as the thrikAla asthethrikAla AarAdhanamsaswell d VisEsha be folded in toPanchaKa befoldedin them,theyarefoundtobe dhAnadhya virOdhadhrusEnama: dhAnadhya 125 amy Desikan has studie amy Desikanhas ght partsfromthe Karmaa performancepoint ru Yaj~namintoIjyaperiodetc). aasthrams) recommendations.Onecanfold hed thatSri PaancharAthramandSmruthi ya sTApanadakshiNAyanama: tate onefromfollowingSmruthi(Manu prescribed forVishu,ayanam,GrahaNam, prescribed BhagavathArAdhanam three timesaday. BhagavathArAdhanam three AarAdhanams are not opposed to Pancha to arenotopposed AarAdhanams r Smruthis in to Pancha Kaalaprakria r SmruthisintoPancha

at thereisnoin ka Kramaas have to be done during the ka Kramaashavetobedoneduring ala PrakriyAsanddonewith ng themeaningofdharma in unison intheirviewsand in unison consistent withtheoverall rstand thatPanchaKaala d and commentedon d and consistency between

sadagopan.org sadagopan.org Kaala PrakriyA. part described bySageDakshar.Thus,hiseight andthe6 fourth andfifthtoIjyai Here, thefirsttwoitems relatetoAbhiga 8. LokaYaathrai,SandhyAVandhanamoutsidethehouse. studies. 6 and7.IthihAsam-PurAnam 5. SamarpaNam ofannamforDeva,Pithru 4. VisEshaSnAnam. forAarAdhanam(Ijyai). andPushpam ofSamith 3. Acquisition Instruction. Vedic 2. VedAbhyAsam, DevaKaaryam Vandhanam,Homam, 1. SnAnaSandhyA of view: Salutations totheAchAryan, whoknewandst nama: archAvathAra-rahitagruha-bhOjana dhOshavidhE M AcaRvtarrihtg&hÉaejndae;ivdenm> 554 Naimitthikam butNithyam. is“nithyam”. in SriPaancharAthram Salutations totheAchAryan, whoestablishe PaancharAthrOkthabhagavathJn~A M paÂraÇaeKtÉgvd!}aninTyTvsaxkaynm> 553 theendofa at thebeginningand Salutations totheAchAryan, nama: sarvakriyAngabhUthaHarismaraNabodhakAya M svRi³ya*¼ÉUthirSmr[baexkay nm> 552 houses, whichdonot have ArchAMoorthyin EANING EANING EANING

: : :

who announcedthatHariSmaraNam istobeperformed ll VaidhikaKarmAsbyeveryone. th and7 126 Hari SmaraNam is neither Kaamyam nor Hari SmaraNamisneitherKaamyamnor

andathithiaswellPrANAgnihOthram d that the Bhagavath SmaraNam discussed d thattheBhagavathSmaraNamdiscussed na nithyathva sAdhakAyanama: na nithyathva manam, thirdconnectstoUpAdhAnam, th toSvAdhyAyam.Yogamisseparately ated thatthereisdh theformofconsecrated Vigrahamor s easilyfitwithoutco

Osham in eating at Osham ineating nflict in to Pancha nflict intoPancha AarAdhana them asgiftsfromtheLord forHis personalconsumption. isfitfor presented totheLordduringAarAdhanamalone SaaLagrAmam. Thefood eatenatsuchhous UpAdhAna Kaalam(2 (dhr wealth formaintenanceofthefamily objects, whicharriveontheirownwithout family (KudumbharakshaNam)byaGruhast Swamy Desikan statesthatma distinction them willnotharmParamaikAnthyam.Saluta If desiredobjectscomeone’swaybythem PrApthakAmArTalipsAPaaramaikAnthyAnukoolya dhrusEnama: M àaÝkamawRilPsaparmEkaNTyanukULy†ze nm> 556 Those arenotonlywastedtimesbutal sukhaDukkhams) uncontemplate Those timesspentwithout adverseeffects/disillusionment). consequent conclusion thattheperish Such losttimes(with outBhagvathchin like desireandangercreepin. (Mahacchithram) sinceatthosetimeswhen Those timesspentwi siddhi(haani). is harmfulforPurushArTa Smruthi saysauthoritativelythatevenase the Lordiswastedtime. Salutations tothe AchAryan,whoreiterated BhagavathdhyAnarahitha-kaalavaiyarTyasAdhakAyanama: M ÉgvÏ(anrihtkalvEywR(saxkay nm> 555 EANING EANING : :

nd timeelementofPancha Kaala thout meditationontheLo able dEhamisthesame Bhagavath dhyAnamwould ny things have to be assembled for protection of the to beassembledforprotectionofthe ny thingshave so cancausedifferentkindsofharm. 127 avya SampAdhanam) should be done during during bedone avya SampAdhanam)should cond spentwith thai) causedEhathmaBramam (incorrect selves withoutseekingthem,acceptanceof es is nishiddhAm. The partaking of annam Thepartakingofannam isnishiddhAm. es that the time spentwithoutmeditationon excessive effort. Accumulation of modest excessive effort.Accumulationofmodest we do not think of the Lord, dhOshams theLord,dhOshams wedonotthinkof

m andfortheprotecti tions totheAchAryan,whomadethis han. He should no han. Heshould

PrakriyA). Onesh as theeternalaathmAand rd isadefect/dhOsham out thinkingabouttheLord cause vikriyAs(cause t reject the needed rejecttheneeded t on ofone'sfamily.

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sadagopan.org sadagopan.org VaishNava SrIdharmasAsthrOdheer M 559 vE:[vïIxmRzaôaedIirt AvZykTvivde nm> SamayAchAra NiyamadharmamsareVisEsha Dharmams. observed bySriVaishNavAs.The SaamAn These arevisEshadharmAsoverandaboveth essential itemstofollowbytheSriVaishNavAs. of SriSaathvatha SamhithaiofPaancharAt Salutations totheAchAryan, whoemphasized samayAchAraniyamAdhyAyOkthaavasyakathvavidhEnama: M nm> smyacarinymaXyayaeKtAvZykTvivde 558 shou TheperformanceofnithyAnushtAnam 3. cons notbe doneshould Whatisbeing 2. bedo should NithyaKarmAnushTAnams 1. this NaamA.Thoseimportantth (importance) ofrememberingsomethingwi NithyAnushtAna Kaalamisequatedto remembered duringthetimesofBhagavathKaimkaryams. Salutations totheAchAryan, whoknew nama: Kaimkaryakaalaavasya-anusandhEyArTa-visEshavidhE M kE»yRkal AvZyanusNxeyawR ivze;ivde nm> 557 N A EANING EANING EANING understood asKaimkarya. the Lord(SaathvikaThyAgam).Theentire pleasure oftheLord(BhagavathPreethi)and thing (Phalan). some thingthathastobedone. M A S 557-680:“N : : :

ITHYA ings toberememberedare:

VY 128 A KY hram (SamayAchAraniyamaadhyAyam)are ya dharmamsareVarNAsramadharmams. itha avasyakathva vidhEnama: idered asameans(upAyam)togetsome Kaimkarya Kaalamhere.The avasyam A about theimportanceofthingstobe e SaamAnyaDharmAsandbotharetobe thout fail is called “anusandhEyam” in called“anusandhEyam” is thout fail NA ne withpreethi(affection)andnotas that thetopicsdes ld be recognized as being done for the forthe asbeingdone ld berecognized

Pancha Kaala Prakriyai has to be PanchaKaalaPrakriyaihasto should beplacedatthesacredfeetof

ADHIK

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KarmAbyeveryone.

m of BhagavAn Krishna in th in Krishna m ofBhagavAn

The implication of this Saathvika thyAgamisthatone The implicationofthisSaathvika ris including Sri VaishNavAs. SriVaishNavAs. including ris 129 ore Aarambha Manthram and Saathvika ore AarambhaManthramandSaathvika of everykarmA,theaarambhamanthram thesambhandhamtoKarmAby that the items mentioned in Sri VaishNava that theitemsmentionedinSriVaishNava

at saathvikathyAgamshouldbeperformed SamhithAspointthese “BhagavAnEva” should “BhagavAnEva” tional sishtAchArams(AchArams/codeof th the sentence beginning, “Sarvam th thesentencebeginning, tly. ThekarthAcon the KarthA(performer). Thefruits arefor the appropriate manthramrelated tothe theappropriate also beobservedbyParamaikAnthiSri thattheAarambha elf. Thefruitsfromtheperformanceof e AasvamEdhikaparvaof cedes thatBhagavAn manthram mustbe out asthose,which berecited.Atthe

sadagopan.org sadagopan.org things). karma sangraham.HariistheOnewhodest Prakriyaa. This yOgamhastobe ended withSaathvik apara rAthrayOgam(pinn iravuyOgam-thela andgrows.Theyogamofmeditation blossoms then.Duri ends Yogam tosleep. lulls us When wearereflecti Yogam meansetchingtheLord’sdhivyamang will continuethenextday. Salutations totheAchAryan,whoknewthat PoorvakshapAviramithayOgakAryathvavEdithrEnama: M nm> yaegkayRTvveidÇe pUvR]paivrimt 564 source forpurificatoryGangApravAham. th with thefingersandplaces the anukalpaaachamanam. Inthelatterki Aachamaneeyam withthatsou willhavekamandalus(vesselfille (dawn). aachamaneeyam afterwakingupatthe Salutations totheAchAryan,whoinst AavaskayathvavidhE nama: AachamanAnukalpa nidhrAnimittha M inÔainimÄacmnanukLp AavZykTvivde nm> 563 One shouldrecitethenameofHariseven asonegetsup atBrahmamuhUrtham. done assoon Salutations totheAchAryan, rAthryanthautTAnasamayaHa M raÈyNtaeTwansmyhirkItRnsxkaynm> 562 EANING EANING EANING : : :

ng onthatdhivyamangaLa vigr who instructedusthatHari ose fingers on the rightear, ose fingersonthe rce. Otherswithnoimmediat 130 ri keerthana sAdhakAya nama: ri keerthanasAdhakAya ng theBrahmamuhUtrtham,SatthvaguNam

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aLa vigrahamonthe st YaamamofRaathri- after3:00P.M.). ontheLordcontinues.Thisiscalled

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can dothemukhya e day’s Pancha kaala e day’sPanchakaala e shouldperform according tonithya wall of our minds. wall ofourminds.

even Prapanna has to engage innirvEdha even Prapannahastoengage bhagavath anubhavam happensaslongthe want andfearstillhas toengageinni Even Prapanna,whohasperformedSaraNAgath pahalum pOyinayenRuanjiazhuthEn what hasbeenleftout.AzhwAr’snir our hitham.Itisalsoforreflectiononwhich Bhagavath anubhavamandforreflectingonwhat One performsnirvEdhamforascertaining Salutations totheAchAryan,whoknewphalan ofnirvEdham. nirviEdaphalavidEnama: M 567 inveRd)livde nm> thenextnAmA. explained in missing Bhagavathanubhavam.EvenPrap NirvEddham issorrowoverwastedtimelo NirvEdham isperformedafterHariSm Salutations totheAchAryan,whoknewtime fornirvEdham. nirvEdakaalavidEnama: M nm> ivde inveRdkal 566 beforestartingabhigamanam. MuhUrtham, ended. is previous night without BhagavathkaimkaryamandBhaga achamanam followsnext.isthesorrowfulre After endingthesleep,HariNaamasankee abhigamanam, thefirstofpr Salutations totheAchAryan, whoknew abhiyAnArambhakAlavEthrEnama: M AiÉyanar<Ékal veÇenm> 565 EANING EANING EANING : : :

SnAnam, sandhyA vandhanams ar sandhyAvandhanams SnAnam,

escribed PanchaKaalaPrakriyA.

vEdha anubhavamhastoberecalled:“ ” 131 rvEdham. EvenforPrapanna, hindrancesfor m asapartofthedaily anushtAnam. araNam andHariNaamaSankeerthanam.

st chasing after the st chasingafter aboutthetimefor thebeginningof of thethingsprescrib thanam is made followed bynirvEdham; madefollowed thanam is vath dhyAnam.Next,theyogamof vath the daysgonewithoutbenefit of membrance oftimewasteduntilthen annan has toperformnirvEdhamas annan has Prapannan isonthisearth. Therefore, is to be done in the coming days for comingdays istobedoneinthe y andisinastateof,freedomfrom e next done during Brahma during e nextdone worldly bhOgams and worldly bhOgams ed has been done and ed hasbeendone PazhuthE

sadagopan.org sadagopan.org excuse willneveryieldphalan.ItonlyendupasPaapams. proper upadEsamfromanAchAryanorthat him withaffectiontoblessoneMant ManthrAs havetobeacqui anyoneexcepttheAcharyan. manthrOpadesams from Salutations totheAchAryan,whoinstruct nirvEdham andvowstodothekaimkaryams. continue withthekaimkaryams. This performing theKaimkaryams). One should off shakeit us downand has toinvokethecourageovercome th ourselves havetogetover thenirvEdham the nextsetofactivities.Onecannoten nirvEdha If wewereengagedin (courage) tocompletetheprescribedkaaryams. Salutations totheAchAryan, whowasknow follows next. withPrapatthiforBhaga conclude should precedeHari ParamparA dhyAnamshould Salutations totheAchAryan,whoreminded svaroopavidhEnama: GurudhyAnaHaridhyAna M nm> guéXyananuktRVyhirXyanSvêpivde 570 nama: ManthrAdhigamaGurvanyOpAyadhUshaNavEdhithrE M mNÇaixgmguvRNyaepay Ë;[veidÇe nm> 569 KaaryakarasAthvika-dhairyavidhEnama: M 568 kayRkrsaiÅvkxEyRivde nm> EANING EANING EANING : : : red afterprostratingbefore (anavasAnam) to gain kaimkarya nishpatthi(couragefor togainkaimkarya (anavasAnam) m over past lapses, it would m overpastlapses,itwould 132 e powerofnirvEdham(avasAnam)thatbogs hra upadEsam. Manthramsobtainedwithout hra upadEsam. gage then in Bhagavath kaimkaryams. We Bhagavathkaimkaryams.We gage thenin to pursuetheprescribedkaimkaryams. One is Saathvikadhairyam.Onechasesthe dhyAnam. ThatGuruParamparAdhyAnam vath Kaimkaryam and the Hari dhyAnam KaimkaryamandtheHaridhyAnam vath develop thefirmnessofmind(courage)to develop which isobtainedstealthilyorundersome ledgeable aboutthesAthvikadhairyam us oftheVedicinstructionthatGuru ed us that it is erroneous to get theAchAryanandrequesting be difficult tomoveon be difficult sthOthrams) shouldbere consorts, thetenDasAvathAraNaamams fr nAmamsandKesavA VyUha VaasudEvAdhi Salutations totheAchAryan, Aanandha anubhavamdailywithoutinterruption. “thvayyArAdhana...” prayerandprotecti as Salutations totheAchAryan,whoinstructedus therefore Hari(VishNu)dhyAnam interruption. Therealizationofsuchkaim wearehere,Bhagavathkaimka As longas dhyAnam. byVishNu befollowed prApthi should Salutations totheAchAryan, whotaught 575 pdNyasmnu}aÇe nm. prescribed foruseatspecifictimesbySamhithais. Salutations totheAchAryan, whoknew japyavidEnama: BhagavanmantratatkAlachOditOchita M ÉgvNmNÇtTkalcaeidtaeictjPpyivde nm> 574 M sthOtraadisTa StaeÇaidSw AvZykITyR devdeVyaidnamivde nm> 573 avasyakeerthya NithyaprayOjyakaimkaryapooraNArTanamantravidEnama: M inTyàyaeJykE»yRpUr[awRnmNÇivdenm> 572 KaimkaryArtTaachArya VishNudhyA M kE»yaRwaRcayR iv;[uXyananuXyanbaexkaynm> 571 EANING EANING EANING EANING : : : : cited after Hari dhyAnam. cited afterHaridhyAnam. who revealedto usthatth should follow AchAryadhyAnam. follow should dEvadEvyAdinAma vidEnama: 133 ustheAchAryadhyAnamforKaimkarya karyam is thru Bhagavath sankalpam and sankalpam isthruBhagavath karyam the Bhagavath manthrams, which are theBhagavathmanthrams,whichare om Samhithais,Gadhyams,Nithyamand na anudhyAna bOdhakAya nama: nama: na anudhyAnabOdhakAya ryam shouldbeavailabletouswithout on for the continuationofKaimkarya on forthe to use daily themanthramstartingwith tousedaily dhi vyUha nAmams and His divine dhi vyUhanAmamsandHisdivine e NaamAs oftheLord(From e

sadagopan.org sadagopan.org nAmamprotectsus. Kesava brahamam. Inthedarkness, recited. Kesavanmeansonewhoisradiant ofBrahma darkness duringthe When walking be meditatedupon. manthram). Thrivikramanisthepresidingde after step.Manthramdealin Salutations totheAchAryan,wh manthram(nama:KshithidharAya). BhUvarAha When wegetoutofbed,onehastoplace out ofthebedtoperformnithyakarmAnushtAnams. Salutations totheAchAryan,whoknewabout M PadanyAsamanujn~AtrE nama: MalamootravisargArTa nm> desaidsklawRivde mlmUÇivsgaRwR 579 dEsA sesame seed fortarpaNametc. dharbham, co dryvasthram, storage box), SandhyAvandhana SnAnam and performing Salutations totheAcharyan whoinstructed nama: vichakshaNAya SandhyAsnAnOpakaraNagrahaNaika M sNXyaõanaepkr[¢h[Ek ivc][aynm> 578 GathikAlavasya kAryaKesavAhvAnakeertanAyanama: M gitkalavZykayRkezvaþankItRnaynm> 577 M PadakramamanooktimatE 576 pd³mmnUi´mte nama: nm> EANING EANING EANING EANING : : : : g withthestepping ofTh o revealedtousthemanthram di sakalaarTavidE nama: di sakalaarTavidE 134 m such as ThiruppUkkudalai (akindof m suchasThiruppUkkudalai vathai forthe footandthereforeHehasto usonthematerials (UpakraNams)for ntainer for Sacredclay,SriChUrNam, ntainer for MuhUrtham, KesavaNaamamhastobe MuhUrtham, with tEjas. Thiswillremovethe dhig the manthram toberecitedasonegets the leftfootfirstongroundwith rivikraman (VishNukramaNa for starting to walk step forstartingtowalk togetdanthaSuddhi). days on such Ashtami, JanmanakshathramdaysandSrArddha recommended onspecialdayslikeAmAv is ofmouth available(12timesrinsing arenot thesetwigs todowhen teeth andwhat Salutations totheAchAryan,wh granthams. these matters,basedontheAhnika Gruhasthan) aretobefollowed.Salutation for forcleaning(12times afterexcretionwithriversand andthetimes oneself Cleaning with uppergarmentduringthistime. nature’s calls.Oneshouldwind three measures ofdistancetr proceedintheSouthWestern One should material. waste and solid Salutations totheAchAryan,whoknewallab M Salutations totheAchAryan,wh snAnateerTavisEshajnAAyanama: M õantIwRivze;}ay nm> 582 vyavasTaanyAyatatparAyanama: kAshtAdi dantadhAvana M dNtxavnkaóaid VyvSwaNyaytTpraynm> 581 nama: SouchasankhyAkramadravyakAlavaishamyasAdhakAya M zaEcs 580 BhAgavathAs taketheir batharealso sacred). equal toGangAtheertham flowin BhAgavatha sambhandhamaretheappropriate togainsuddhifor nithya for SnAnam EANING EANING EANING EANING : : : : avel ofanarrowandsquat inacleanplaceforobeying o establishedtherightkind o instructedusontheuniqu thesacredthread onthe g outoftheLord’ssacred f 135 KarmAnushtAnam(waterswithBhagavath- Asyai, PourNami, Shashti, Chathurdhasi, Asyai, PourNami,Shashti,Chathurdhasi, s totheAchAryan,whoinstructeduson direction fromthevillageandgobeyond out thespecificplacestoexcrete urine ones. PushkariNiof dinams. Tree twigs are not to be used Treetwigsarenottobeused dinams. right ear,coverone’shead eet. Watersatplaceswhere of twigsforcleaningone’s e assemblyofwatersused VishNu templeis

sadagopan.org sadagopan.org AmAvasai, sankramaNamandSrArddhadinams. Those whoareoldandsickcantakehotwa Salutations totheAchAryan,whodefined Maanthram, Maanasam,PanchAngam, describesmanyot grantham Ahnika cloth todryone. Kaapila SnAnam:Bathingfromfoottobelly AagaNda SnAnam:Bathinguptoone’ among thevarioussnAnams. immersin VaaruNa SnAnamisbathing,while Salutations totheAchAryan,whoinstructed 8 sNXyaepaiSt ivze;}aynm> 586 (3) DevaRishipithru (2) AdorningUrdhvaPuNDramand (1) WearingdryvasthramafterSnAnam The order(Kramam) is: UrdhvaPu vasthram andadorning Salutations totheAchAryan,whoreveal puNDrAngatarp vasOdhAraNa M vasaexar[pu{f+a¼ tpR[³msaxkay nm> 585 ushNOdakasnAnakAlavyavasTAkaraNakshamAya nama: M 584 %:[aedkõankal VyvSwakr[]maynm> M snAnabhEdavidhAyakAya 583 õanÉedivxaykay nama: nm> EANING EANING EANING : : : TarpaNam assnAnaangam NDram andSnAnAngatarpaNam. s neck and washing one’s face. one’sface. s neckandwashing 136 aNa kramasAdhakAya nama: avagAhanam, dhivyamandTaijasam) her snAnams(PaarTivam,Vaayavyam, ed theprotocols(Kramams)forwearing us on the different kinds of SnAnams. kindsofSnAnams. usonthedifferent button with mud or water and using wet andusing mudorwater buttonwith time limitsfortaking ter bath. SuchsnAnamisprohibitedon g inwater.Thisisthemostimportant bath inhotwater. unit often. and moveinaclockwise manneruntilonere When oneusesthefingersofth maalai. used. Lotusbeadmaalaiorsphatika or 108 or28asalastresortoneshouldre performing theJapamwithout ofGaayathrimanthr number Counting the counting thenumberofGaay Salutations totheAchAryan,whoassessedth giveslimitlessPhalans. Performance oftheJapamatVishNusannidhi of Devathaisgiveshundredth Performing theJapamatkshEthramof Performing theJapamat Agnis Performing theJapamat cowshe of Performing theJapamonbanks Performing Japamatone’shous Gaayathri Japam. Salutations totheAchAryan, performance accordingtoone’ssoothram. Salutations totheAchAryan,whoknew nama: visEshajn~Aya sandhyOpAsti M M Gayathree-japa-samkhyAna gayÇIjps 588 sAdh GaayathreesTAnasAravidEnama: M 587 gayÇISwansarivde nm> EANING EANING EANING : : : athri manthrajapam. ousand measuresofPhalan. who knewtheessenceof aalais gives100timesthePhalan. counting. Oneshouldrecite e givesonemeasureofPhalan. e right hand, one should start e righthand,oneshould ds givestentimesthePhalan. riveryieldstwicethat Phalan. 137 anOthkarsha sAravidEnama: anOthkarsha cite 10 times. Aksha Maalai orfingers can be cite 10times.AkshaMaalai SiddhAs, PuNya theerthams and sannidhi SiddhAs,PuNyatheerthamsandsannidhi the intricaciesofSandhyAVandhanam aches thebottom of th pearlmaalaiarethe e relative meritsof ams isthousandtimesbetterthan theManthram for 1008or places to be selected for places tobeselectedfor at thefootoflittlefinger best foruseasaksha instruments usedin e finger to count a e fingertocounta

sadagopan.org sadagopan.org inth toVishNu manthrams forupasTAnam farewelltoGayathriand“Mithrasya” for “UtthamE SikharE” sankal with PrANAyAmamandUpasTAna Oneshouldpe kaalam formorningSandhyA. upasTAnamhastobe After Japam,SandhyA Salutations totheAchAryan,whoknew to beresumedonlyafterofferi japam. Ifone’sAchAryanorVaishNavarar the legsto orrubthehands doing japam During theJapam,oneshouldnotmoveback japa kaalam. Salutations totheAchAryan,whoinstructed no damagewilloccurtoone’sParamaikAnthyam When onerecognizesth (total dependenceontheLordalone)? By worshippingdevathaisotherthan the Question is:CanaParamaikAn (Praachyai disEnama:etal)de Salutations totheAchAryan, M digAdinamanAsakta idgaidnmnas´parmEkaNTyɼ¹e nm> 591 paaram M upasTAna 590 %pSwankalivde kaalavidE nm> Nama: niyamavEthrEnama: sandhyAkAleena M 589 sNXyakalIn inymveÇe nm> EANING EANING EANING : : : ese dhigsasthebodyofLo ng onessalutationstothem. stroys one’sPaaramaikAnthyam. who rejectedtheviewthat thi worship the directions? directions? thi worshipthe aikAntya bhangaghnE nama: nama: aikAntya bhangaghnE 138 the times for performing UpasTAnam. UpasTAnam. the timesforperforming Lord, would not oneloseParamaikAnthyam Lord, wouldnot rives Japam,thentheJapamhas duringthe e middle of the orbitoftheSun. e middleofthe pam and conclude the UpasTAnam with pam andconcludetheUpasTAnam us on the dos and don’ts during sandhyA duringsandhyA usonthedosanddon’ts gether. One should notspeakduringthe gether. Oneshould and forth. One should not laugh, while andforth.Oneshouldnotlaugh,while done. SuryOdhayam is the UpasTAna istheUpasTAna SuryOdhayam done. rform Japam until sunrise, follow itup follow rform Japamuntilsunrise, .

rd and worships them as such, such, themas andworships rd worshipofthedirections RishiTa For YajurVedis,KaNDa suchtarpaNams. Next,Deva- added during Paarishathars. PraNavam inthefront ofth Sakthita AadhAra After morningSandhyA, Pithru tarpaNams. Salutations totheAchAryan, whocomm kaalam. theSandhyA not bedoneduring Japams should Manthra JapambeforeSunriseanddoing japam beforeUpasTAnam.TheidealkramamisperformingGaayathriand Moola andSwamyDesikanhavesugg BhAshyakArar Ahobila MatamSampradhAyinsperfor Munithrayam SampradhAinsperformSrimat Himself. performed duringSandhyAvandhanamsforaath Salutations totheAchAryan,whoinsist does not need toduringSandhyAworship. does notneed granthamsdescribeastowho shou Ahnika snAnam). conclusion ofnithyatarpaNams.(Thisis aside ofwetclothusedduringthenithya Salutations tothe AchAryan,whoinstructed NityatarpaNakarmAntavaas M inTytpR[kmaRNt vas>pIfnsaxkay nm> 594 M VyAkruta Vyak«taxarzKTyaiddevi;Ript&tpR[ay nm> 593 aadhArasakthyAdi d avasyakAryamoolamantrajapOktimatEnama: sandhyAkAla M 592 sNXyakal AvZykayR mUlmNÇjpaei´mte nm> EANING EANING EANING : : : rpaNam isanextratarpaNam. a: peeDanasaadhakAyanama: Evarshi-pitru tarpaNAyanama: 139 the vasthramuseddurin ented upon Aadhaara Sakthi,Deva-Rishi- Aadhaara ented upon eir names and namah at the end should be be eir namesandnamahattheendshould ld perform Vasthra nishpeedanam and who ld performVasthranishpeedanam andwho UpasTAnam aftersunrise.Othermanthra ed thatAshtAkshara m thisJapambeforeUpasTAnam. h AshtAksharaJapamafterUpasTAnam; usthatVasthraNi Rishi-Pithru tarpaNams should be done. bedone. Rishi-Pithru tarpaNamsshould tarpaNam)should rpaNam should be done startingfrom rpaNam shouldbedone ested theperformanceofMoolaMantra ma suddhi as instructed by BhagavAn instructedbyBhagavAn ma suddhias shpeedanam (casting Japam should be Japamshouldbe g thetimeoftaking be doneafterthe

sadagopan.org sadagopan.org are specificmanthramsprescribedinAh aathmA withtheofthemanthram. occasions. Afterthatthosetheerthamant PuNya theerthamslike Gangaiareinvo the theerthamsandmanthramsreciteddur Salutations totheAchAryan,whoinstructed bhOjanam. Itshould bhOjanam. VaisvadEvam andbefore morning, doneafterSunriseandpe be It should Salutations totheAchAryan,whoknewabou then it should be done afteniyatha naimitthikam. Sankaramana TarpaNamisaniyathanaim Deva-Rishi-Pithru tarpaNamisNithyatarp then visitstothetemple beforeabhigamanam. One meditatesonthetempleaftersnAnam SnAnaminth Sannidhi after Salutations totheAchAryan, whoemphasize sadmapravEsaavasyakathvavidhE nama: theertTAsannAnanta M tIwaRsÚanNt sÒàvezavZykTvivde nm> 597 M khyAtha 596 OyatatIwR theerTa mNÇaeps<ùtye nm> mantrO M BrahmEjyakAla äüeJykalivdenm> 595 vidhE nama: EANING EANING EANING : : : e PushkaraNioftheLord. pasamhrutayE nama: This is to be done before Brahma Yaj~nam and there there BrahmaYaj~namand tobedonebefore Thisis 140 nika granthams forthisprocedure. nika granthams r MaadhyAhnikamorafterijyA rforming morningsandhy , returnshomeafterBrahmaYaj~namand ked with specific manthrams on those ked withspecificmanthramsonthose hrams have to be integrated withone’s hrams havetobeintegrated t thetimestoperfo usontheupasamhAram(links)between itthikam andAmAvAsyaitarpaNamis aNa karmaa. It has to be done daily. aNa karmaa.Ithastobedone d theimportanceofvisiting Bhagavath ing one’s snaanaminriversandponds. ing one’s notbedonebeforeSunriseandafter rm BrahmaYaj~nam. A. Ifmissedinthe 18. Saying deceptivewords 18. Flirting withtheopposite sex 17. actsof Engaging in 16. 15. Quarrelling Crying, makingascene 14. Engaging ingossip(vampuaditthal), 13. noises Making loud 12. 11. Lying oftheLord Eating infront 10. 9. Sleeping in fron infrontoftheLord Lyingdown 8. frontoftheLord legsin Stretchingone’s 7. inuncleanstate(yecch Attendingtemple 6. 5. Performing pradakshiNam of NotusinganjalimudhrabeforetheLord 4. Stayingawayfromuthsavams 3. without performingnamaskAram. StayinginfrontofBhagavAn 2. Traveling insidethetempleinacarria 1. These 32apachAramstobeavoidedare: all costs. Rakshai andIjyAPrakaraNam.Thekeything between BhagavAnandBhUmiDevi.Thereare Sannidhi. VaraahaPurANamdesc Great sinswillbeaccumulatedifoneco Bhagavath Sannidhi. Salutations totheAchAryan,wh M BhagavathsadmadvAthrimsadapachArakAya 598 ÉgvTsÒ nama: sNTyaJyÖaiÇ EANING theettu (asoucham). : t oftheLord anugraham ornigraham o instructedusonthe32ap oneselfbeforetheLord ribes these32apachAramsto 141 mmits trespasses (apachArams) at Bhagavath mmits trespasses(apachArams)atBhagavath ge (autosandcartsasatSrirangam today). il) orattendingtempleonoccasionsof is toknowaboutthemandavoidat different listings in SriPaancharAthrA different listingsin achArams to be avoided at achArams tobeavoided be avoided in a dialog adialog beavoidedin

sadagopan.org sadagopan.org place insidethetemple. aretaking IthihAsaupanyAsams whenPurANa, gossiping, or indifferent (h) Being Bhagavathsannidhi (g) Removaloflampsfrom (f) Enteringtempleswithout takingbath bodywastes of (e) Spittinganddischarging (d) AnyadEvathAsmaraNam (c) Discardinghairandnails (b) Smellingtheflowersfo (a) PerformingaachamanamafterreceivingPerumALtheerttham And others: ofthevimAnam theshadow Stepping on 32. Condemning theLord 31. Not speakingtoone’sAchAryanandavoiding 30. 29. Praising oneself Prostrating before othersinBhagavAn’ssannidhi 28. backtotheLord one's showing Sitting insannidhis 27. Offering totheLordwhatis 26. Not offeringthereceivedfood 25. Eating withoutofferi 24. wellendowed totheLordwhenoneis insignificant Bringing 23. Praising others 22. others Putting down 21. Covering oneselfwithwool 20. Releasing apAnavaayu 19. abhyukshaNOkshita gruhAya nama: nama: gruhAya abhyukshaNOkshita M 599 A_yu][aei]tg&hay nm> EANING : ng foodtotheLord r theLord’sadornment inside thetemplepremises and praising of them of and praising left afterdistributiontoothers toBhagavAnbeforeeating 142 roopam. considered asBhagavathAarAdhana tree (Aswattham),Agni,andGuru.Therefore JayAkhya Samhithaistatesthatthe Lordre thatifthecow manthram, itisexplained is from VaishNav important phalans.This cowwithamush a GOgrAsam meanspresenting toother’scows. fistful ofgrass) Salutations totheAchAryan, whoaccepted done. Afterwards,manthrajapam,Tarp vandhanam. ForthosewhodoAgni to bedoneinAgni. After abhyukshaNamofthehouse,OupAsana performing homams. Salutations totheAchAryan,whoknew thatwaterondiff sprinkles roopam. throughabhyukshaNa copper vessel isprOkshaNamofthehouse AbhyukshaNam home afterreturnfromBhagavathSanni Salutations totheAchAryan,wh abhigamanam, thefirst ofthePanchakAlaPrakriyA. Salutations totheAchAryan, whowasfu M abhiyAnanama: 602 AiÉyanSvêpivde nm> M ParagOgrAsadhAnardhayE 601 prgae¢asdanÏye nama: nm> M hOmakAla 600 haemkalivze;ivde visEshavidE nm> nama: EANING EANING EANING : : : erent partsofone’shome. o instructeduson 143 dhi withwater broughtfromthere. hOthram, that homam is done after SandhyA hOthram, thathomamisdoneafterSandhyA sides in Sooryan, Chandran, Cow, and Pupil Pupil Chandran,Cow,and inSooryan, sides a dharmaSaasthram.InSriKrishNakalpa the importanceofGrAsadhAnam(givinga is pleased, BhagavAn Gopalan is pleased. is pleased,BhagavAnGopalanpleased. about thesignificanceoftimefor aNam and then OupAsanam havetobe aNam andthenOupAsanam giving food(grass)fortheCowistobe homamaccording toone’ssoothramis Here oneholdsthewa lly familiar withtheSvaroopamlly familiar of with waterfromagoldorsilver theneedforabhy ti (fistful) of green grass. Ityields greengrass. ti (fistful)of ukshaNam ofone’s ter inafist-and

sadagopan.org sadagopan.org prepares one’smindforfitnesstoperformAarAdhanam. (flowers,fruits,Sandal Bhagavath AarAdhanam Kaalam) isbetween8:25 to10:48 A.M. During (Sangava forUphAdhAna Thistimeboundary followsAbhigamanam. UpAdhAnam PanchaKaalaPrakriyA. second portionof Salutations totheAchAryan, whoknew Abhigamanam. perform Prapatthiandofferfruit,floweror inthismanner, perform nithyAnushtAnam andthis DhyAnam, archanamandSthOthram ofmind, (purity) This prayerseekssuddhi SaraNAgathy toHimforconductanceof this moment(aftergettingup),adiyEnseeks describesSvaroopam Desikan chinthAmaNi, means“senRuadaivathu”(t Abhigamanam Acceptable are:White and fr whichare notpermitted. andthose, Bhagavath AarAdhanam Salutations totheAchAryan, whowasfullyfami dEvArTavEditrEnama: hEyOpAdEya M heyaepadey devawRsumaidÔVyveidÇe nm> 605 beginning with“TuLasyamruthajanmaa...” ForTuLasi forAarAdhanam. picking flowers Salutations tothe AchAryan, whoknew M upAdanavidE 604 %padanmNÇivde nama: nm> M upAdAnAkhyanama: 603 %padanaOysmyveÇe nm> EANING EANING EANING : : : agrant ones (TuLasi, Lotus, Jaathi Mallikai, CheNpakam, agrant ones(TuLasi,Lotus, JaathiMallikai,CheNpakam, 144 the time boundaries for UphAdhAnam, the the timeboundariesforUphAdhAnam, the day’s anushtAnams and Kaimkaryams”. andKaimkaryams”. the day’sanushtAnams of theManthram(asthramanthram)for speech and body for performing Japam, andbodyforperformingJapam, speech ofAbhigamanamastheprayer:“From the protection ofth one hastoprostratebeforetheLord, picking,thereisavisEshaManthram atleastanjalitotheLord.Thisis is “senRadaithal” or Abhigamanam. To is “senRadaithal”orAbhigamanam. thistime,theassemb liar withtheflowers wood paste,clothinget.al).One also raveling toarrive).InNikshEpa e Lordandperforms that canbeusedin ly ofmaterial for preferred forBhagavathAarAdhanam. Yellow, GreenandBluecoloredflowersare theyyieldha color likeVishNugrAntham; flow the phalanofworshippingwithSaathvic highest phalans.RedflowerslikeRose,Poor Mallikai andotherwhiteflowerswithfrag with flowersofdifferent. Salutations totheAchAryan, the lowestinvalue(adhamAdhamam). some oneforapriceisadhamam(lowinguNa isUtthamam.Collectingfromfo house. This It is the best practice to a Yaachanam (alms)fromothers. material assembled byhisownearnings, Salutations totheAchAryan,whoknewth etal. have beenhitbylightning trees,Maruthatree,fromtreesgr poisonous Flowers tobeavoidedare:“PalAsam,K Kumudham,Kaattumalli,VaguLamal). nandhyAvattai, two kindsof different thithisofthemonth (15for Salutations totheAchAryan, wh nama: SaadhakAya tiTi-bhEdAdiniyata-pushpabhEdAdi M itiwÉedaid inytpu:pÉedaid saxkay nm> 608 nama: hAnakAya satthvAdikrutOpAdana sumanOgata M sumnaegtsÅvaid k«taepadan hankaynm> 607 svArjitAraNya-moolyakreethayaachitaguNAdividEnama: M SvaijRtar{ymULy³Ityaictgu[aidivdnm> 606 EANING EANING EANING : : : ssemble flowers,fruitsetc.gr who instructedus o revealed to us the kinds revealed tousthekinds o Sukla and 15 for KrishNa paksham). Sukla and15forKrishNa 145 e differences in among theand dhOshams of dhOshams theand e differencesinamong acquired from theforestandacquiredby acquired from owing at four corners, smasAnam and that owing atfourcorners,smasAnamandthat rance areSaatthvic flowersandyieldthe lf the phalan given by Raajasicflowers.lf thephalangivenby ers. Taamasicflowersarethosewithblack aattu Vaazhai, Tamarind, flowers from aattu Vaazhai,Tamarind,flowers rests isnextinguNam.Purchasingfrom rests variations ofSaathvicflowers,whichare cchai are Raajasic flowers and yield half cchai areRaajasicflowersandyieldhalf m); thatwhichisacquiredbybegging on the phalans resulting from worship fromworship thephalans resulting on own in the garden of one’s own of flowers to beusedin of flowers

sadagopan.org sadagopan.org Mallikai, Roseetc. ArAdhanameven ifthese for Bhagavath been touchedbypeoplewithasoucham(T unacceptable places,thosewhichhavebeen whichhadbe Those flowers SaasthrAs butrejectedbysishtAchAram(t Salutations totheAchAryan whodidnot even flowers thatbloominthe One hastooffertheflowersthatbloom Ahobila Matamtradition). morning andtheeveningAarA Salutations tothe AchAryan,whoknew about the useofrightflowers. ayanam, TuLasiisrecommendedforVishNu tobeusedduring NandhyAvardhakam is archA Moorthy,onlywhite vasthram ispr fragrantdhUpamandthen clothings over For theArchAMoorthysattemple,we be Pushpams thatshould Salutations totheAchAryan,whoknew bhEdavidEnama: (kusuma) GruhAlayArchA-niyataVaasa:pushpAdi M 611 g&halyacaRinyt vas> pu nivArakAyanama: SaasthrAnumataSishtAgrAhyaPushpAdi M zaôanumtizòa¢aýpu:paidinvarkay nm> 610 M divA-niSA-dEvayAga-vyApt nm> sUnivze;ivde idvainzadevyagVyaÝ 609 EANING EANING EANING : : : used for AarAdhanam athome used forAarAdhanam ing fortheeveningworship. :paid (k…sum) Éedivde nm> Éedivde :paid (k…sum) dhanam for the Lord(Ijyai dhanam forthe en smelled by others,th en smelledby asoonavisEshavidE nama: 146 during thedayformorningworshipand during he codes of conduct of Elder VaidhikAs). ofElderVaidhikAs). he codesofconduct SangramaNam; UpanandhyAvargam during SangramaNam; UpanandhyAvargamduring heettu) --these flowerscannotbeaccepted present them totheMoorthys. ForGruha esented. Atone’s home,therearenored abouttheappropriateVasthramsand choose theflowersthatarepermittedby flowers areacceptedbySaasthrAslike attacked by insects and those which have have which attacked byinsectsandthose Kaalam. Maximum phalans are gained by Kaalam. Maximumphalansaregainedby hold the silk Vasthrams andthenew holdthesilkVasthrams the different flowers to be offered for the the differentflowerstobeofferedfor s andatthetemples. andPaanakaAarAdhanamin ose whichbloomedinthe notbe assembly should Flowers setasidefortheLord’suseshouldno presented totheLord. Onlydr contruct thegarlands. Salutations totheAchAryan, whopointedout the largemulticoloredgarland(Srag). loosefl It isbettertopresentagarlandthan with manyofallowedflowers. Maalai isthegarlandassembledwithonekind garlands knownasMaalaisrag. Salutations totheAchAryan, whoknew th flowers allowedarefinetopresent. flowers presentedexceptLotusandKahl the Lordwithoutconsecration. byhuma AabharaNams. Thatworn andenjoyed presented. ThegemstoneswithdhOsh Golden andgem-studdedjeweleryisfree (AabharaNams) areappropriate Salutations totheAchAryan,whoinstru M BhagavadhyAga Égv*agvJyyaeRpadey AaÉr[zaexkay nm> 614 varjYOpAdEya nama: sootragraTitaadinishEdhakAya M 613 sUÇ¢iwtaidin;exkay nm> nama: bhEdadrusE srang-mAlA M 612 ö'!malaÉed†ze nm> EANING EANING EANING : : : used for personal use. used forpersonaluse. ied banana tree barks are to bananatreebarksareto ied for presentingtotheLord. 147 aabharaNa SOdhakAyAnama: Aram (Senkazhuneer). Alltheother white owers totheLord.Itisevenbetterhave ams shouldnotbeincludedinthe from dhOshams. That jewelery can be Thatjewelerycanbe from dhOshams. e differencebetweenthetwokinds of cted us on what kind of jewelery that onecannot use of flower. Srag isthelongflowergarlandof flower.Srag t be spoken ill off and portions of that illoffandportionsofthat t bespoken ns before should not bepresentedto shouldnot ns before be used for garlands tobe be usedforgarlands the cottonthread to

sadagopan.org sadagopan.org Among ankurams,thoseofwheat,green fit touse.Amongleaves,onlythoseof Among buds,onlyUthpalapushpam’s(kar Bhagavath AarAdhanam. thele categories ofthebuds(MukuLam), Salutations totheAchAryan,whohasrese Lord forHispleasure.They isauniquefragranc KasthUri, MrughaMadham originating fromthebody Salutations totheAchAryan,whocanexplai These combinationsare: ti according tothedifferent Salutations tothe AchAryan, whoinstructed pushpa-bhEdavichArakAyanama: kaala BhOjarAjAdhyukta M 618 Éaejraja*uKtkalpu:pÉedivcarkay nm> inwater). (Uthpalam andLotus,whichgrow Salutations tothe AchAryan,whopointedou nama: dinadvayAparyushitakusumOktivichakshaNAya M 617 idnÖyapyuRi;tk…sumaei´ivc][ay nm> hEyOpaadEyamukuLpatrAnkuravichArakAyanama: M heyaepadey muk…¦pÇa»…r ivcarkaynm> 616 upayOganama: PrANyangasurabhidravya M àa{y¼suriÉÔVy %pyaegVyak«it]may nm> 615 EANING EANING EANING EANING : : : : of particularanimals. me divisionsoftheday. should not however be used sprinklings toDhUpam. beusedsprinklings nothowever should 148 TuLasi, PalAsam and Aswattham can be used. TuLasi, PalAsamandAswatthamcanbeused. gram, blackgrametalcanbeused. uneithal) unopened aves (pathram)andshoots(ankuram)in Rest oftheflowersfadeafteroneday. arched theacceptableandunacceptable t theflowersforusagebeyondtwodays n thespecialsignificanceoffragrances usontheproperflowerstobe used e that can be used on the body of the e thatcanbeusedonthebodyof buds (MukuLams) are are buds (MukuLams) orseed oil. be usedasDhUpamonsmokelessflame. fromthelogsof The shavingsandpowders Dheepam. DhUpam and whospelled Salutations totheAchAryan, (Useeram:VettivEr). AarAdhanam Salutations totheAchAryan, whoidentified diff forthe specific pushpams Paddhathi RathnAvaLi”.ThisprayOgamhasto These specificrecommendationsweremade thesubsequentfive VirAga Kaalam: Dharma Kaalam:thenext5Naazhikais(Kumudham). VishNu PriyaKaalam:(Five Sama Kaalam:the10Naazhikaisaf that Thithi). Sangava Kaalam:to5Naazhikais(twoho There are3mainways in whichaBr permitted forBrahmins toacquiredhravyam. Salutations totheAcharyan,whowaskn M dasA dzaivze;anumtajRnaepay ivze;ivdenm> 621 visEshAnumatArjana dravyavEditrEnama: dhUpa-deepa M 620 xUpdIpÔVyveidÇe nm> M GrAhyamoolagrahitrE 619 ¢aymUl¢ihÇe nama: nm> EANING EANING EANING : : : Naazhikais afterSamaKaal erent portions of theday. erent portionsof OpAya visEshavidEnama: ter Sangavam(LotusFlowers). Naazhikais(Bilvaleaves). ahmin ispermittedtoearn money: 149 urs) thereafter (pushpamrecommendedfor DevadhAru, ahil and Sandalwood alone can alone ahilandSandalwood DevadhAru, Dheepam hastobeli out the dhravyams that can be used for for thatcanbeused thedhravyams out the rootsthat canbeused inBhagavath owledgeable aboutthespecificmeans by King BhOjA in BhOjA byKing fit withintheSaasth am (Karaveera Pushpam). am (KaraveeraPushpam). mited tocow’s ghee his book “PrayOga “PrayOga his book raic rulesforthe

sadagopan.org sadagopan.org water (Jalaroopam). upakaraNams, thentheSanyAsihastopresent th SanyAsi toperformtheirAarAdhanams.Ifther then theyhavetoinitiate PrAyascchittham SanyAsis arestrictlyprohibited flowers, etal. another manthram,whichstartswith“Pr is validforalloccasionsofprathigraham(e “Achyutha: priyathAm”tofreethemselvesfr suchoccasion to beusedon dhAnams. acceptance ofsuch given byanyone.SaasthrAsstatehoweverthe A Brahmincanacceptdhravyam(funds/ all Prathigrahams(receivingdhAnams). Salutations toSwamy Desikan,whofocusedon oncethecrisisisover li prescribed forotherVarNAssustaining As Manuhasdeclared,intimesofemer Prathigraham (accepting dhAnams).Prat and teachingtheVedAs adhyApanam/ Performance ofYaagams/Yaajanam 2 *haRNtr AaTmIygu[aepadansaxkay nm> 624 Salutations toSwamy Desikan, who reveal YathipushpagrahOpAyaviSadeekaraNakshamAyanama: M yitpu:p¢haepay ivzdIkr[]maynm> 623 nama: sarvapratigravyAptaManunirNayakOvidhAya M svRàit¢hVyaÝmnuin[Rykaeivdaynm> 622 EANING EANING : : s. Boththereceiver YamaDharmaRaajanhasin from directly assembling fruits, flowers etc. If they do, etc.Iftheydo, fruits,flowers directlyassembling from (aapathsu anantharAvrutthi:). 150 athigruhNAthu” that needs to beused. athigruhNAthu” that higraham hasalotofrestrictions. upakaraNams) forBhagavathAarAdhanam gency, Brahmincanacceptothermeans mergency orroutinetimes).Thereisalso om anysinsofreceivingPrathigraham.It . Othershavetoa ed themeansforSany fe and should revertto andshould fe protocols andrestrict of the dhAnam and giver hastosay: andgiver ofthedhAnam e isnooneavailabletoassemblethese theimportantmanthram tobeusedat e fruits and flowers et al in the form of al intheform flowerset e fruitsand structed usonamanthram ssemble themforthe ions (niyamams) for ions (niyamams)for theirown,when Asis to assemble Asis toassemble Naazhikai to18Naazhukai). This timebracketisbetween 10:40 a.m.to1:18 performed andthesignificanceofIjyAkaalam. Salutations toSwamy Desikan,whoknew according tothewayinwhichRaamAnuj andUp Abhigamanam Swamy Desikandescribes RaamAnujA’s nithyam(nithyagranthamordinasari). Salutations toSwamy Desikan, whohad UpAdhAnam. Cultivation ofAathmaguNamsispartand Sath sangam AchArya Kaimkaryam Freedom fromego inner (aathma)guNamsaswell.Someof assemblesexternaldhravyamsJust asone acquiringfitness (Yogyath guNams for Salutations toSwamyDesikan,whoenligh anushtAnams. anushtAnams. nama: ijyAprAdhanyasAdhakAya Salutations toSwamy Desikan, whoestabl M #JyaàaxaNysaxkay 627 nm> M ijyA-kAla~aAya 626 #Jyakalivze}ay nama: nm> M BhAshyakArOkta Éa:ykaraeKt inTyaOy¢NwVyakr[]maynm> 625 nithyAkhyagran M poojAdhyarhAntara Aathmeeya EANING EANING EANING EANING : : : : 151 guNopAdAna sAdhakAya nama: sAdhakAya guNopAdAna ai) toperformBhagavathAarAdhanam. theaathmaguNamsrequiredare: A explained in Hisnithyagrantham. in A explained Ta-vyAkaraNakshamAya nama: for theAarAdhanam,onehastocultivate ished theimportance of Ijyaiamongall parcel oftheitemstobeacquiredduring the exact time inwhichIjyaihastobe the expertisetoexpandonBhagavath tened us on the acquisition of Aathma theacquisitionof tened uson p.m. (third portion of theday:from12 p.m.(thirdportionof Adhanam firstandnowstartsonIjyai Adhanam

sadagopan.org sadagopan.org KarmAstotheLordHimself. phalans of bhOgyan”. Hewillceaseinterestinotherpr ParamaikAnthi learnsalsothat“Bhagav that onedoesnothaveanydesireofbhakt comprehending thatBhagavanaloneisSupr One becomesaParamaikAnthiperforming attaining Him,healoneistheUpAyam). Lord aloneisPrApyamandPrApakam(rea dEvathai (ParadEvathai).Pa Another definitionis:yEkAnthi theSupremePurush considers that fromtheLordand notseekanyphalans whodoes one, ParamaikAnthiis for Moksham. yEkAnthiisone,whoof 1: Definition and whyonebecomes(aspires tobecome)aParamaikAnthi. Salutations toSwamyDesikan,whogaveus ItistherootforallkriyAs. without fail. Like Ijyai isBhagavadhArAdhanaroopam. paramaikAnti 630 prmEkaiNtsN†òaNydevnitbaxkay sandrushtAnya nm> to that thisdictumisapplicable andVishNu Yathis havetoworshipVishNu forSanyAsis. dhOsham Salutations toSwamyDesikan,whodeclared nama: prasAdhakAya yatyanyadEvapoojAdimAhAdOsha M 629 yTyNydev pUjaid tannibandhanavEdithrEnama: ParamaikAntisabdArTa M prmEkaiNtzBdawR tiÚbNxnveidÇe nm> 628 EANING EANING : : mhadae; àsaxkaynm> ramaikAnthi istheone,who the membersofthreeAshramams. isone,whoassuredth ArTam istoattaintheLord. dEvanathi badhakAyanama: 152 the firm mindthatBhagavAnaloneisUpAyam the firm aan aloneisthemostdelectable/Parama ching HimisParamaPurushArTam andfor KaalakshEpam underaSadAchAryanand themeaningfortermParamaikAnthi eme OneamongalltheDevathAs. After eme ayOjanams andwillofferthefruitsofall alone atalltimes.SwamyDesikanstates that worship of anya of that worship hi foritharadEvathAs.Afterwards,the VaiswadEvam, itmustbedonedaily at theLord istheSupreme has theconvictionthat dEvathAs isagreat Performing ultimaterites Going tocemetery corpse Touching a body Seeing adead asoucham andbecomingunclean Union withawomanbeforeAarAdhanam todoAarAdhanam: avoided thatonehasfitness women are notallowed totouchtheLord.Thereare 32trespassesthatare tobe qualifications (Yogyathai)toperformAarA assembled forAarAdhanam).Therefore,he performing theAarAdhanam shouldalso adhikAri. Theassembledmaterialshould The fitnesstoperformBhagavathAarAdhana perform KarmAsandthereasons Salutations toSwamy Desikan,whoknew him. vasyALs like (Anantha, Garuda,VishvaksEn offerHissaluta ParamaikAnthi) should appearing beforethem.Pr Others havethesaamAnyadharmamofo for ParamaikAnthis. Sriman NaarAyaNan.Thisisadharmam Answer: ParamaikAnthishouldnotoffer Which isright? infrontofhimhasto passing Other SaasthrAssaythatany Question: SomeSaasthrAs saythatParamaik anya DevathAs. Salutations toSwamyDesikan,whostopped M karmaNyatA bhAvahEtu pApa tacchAnti hEtu-drusE nama: pApatacchAntihEtu-drusEnama: karmaNyatAbhAvahEtu M kmR{ytaÉavhetu pap tCDaiNthetu †zenm> 631 EANING EANING : : adhibuddhan (One who has whohas adhibuddhan (One one whodoesnotsalutethe perform fastingduetothesi perform Adhis) andnottoother Adhis) for parihAramsagainstthem. 153 tions to BhagavAn andHisparivArams toBhagavAn tions be consideredasanupakaraNam(items praNAmams toanydhaivamotherthan dhanam. A thief and one who lusts after wholusts dhanam. Athiefandone not have any dhOshams. The person Theperson anydhOshams. nothave Anthi should not worship ithara dhaivams. notworshipitharadhaivams. Anthi should should be clean and have thefitnessand becleanandhave should about thesinsarisingfromunfitnessto ParamaikAnthis from ffering salutations toitharadhaivams ffering salutations m arisesfromthecleanlinessof vigraham ofItharadhaivams ns arising from not saluting. fromnotsaluting. ns arising devathais, whoareKarma the awakening befitting a the awakeningbefitting offering worshipto

sadagopan.org sadagopan.org not berepeated. toseekpa Onehas to performAarAdhanam. If thesetrespasseshappen,th fromperformingAarAdhanam. disqualify one Speaking withoutanyneedot apAna vaayureleaseduringaarAdhanam indarkness Worshipping Insulting BhagavathAs Using onehandforsalutations Being angry Shaking theclothes orredclothing Wearing black Not cleaningone’steeth thing every Eating anythingand contactwithadog Coming into Salutations toSwamyDesikan, whokn ijyAsArArTavEditrEnama: M 633 #JyasarawR veidÇe nm> vyUha archai without mantrambut withTantram. vyUha archaiwithmantramsislimitedto lotu heart one’s indweller residinginside SrI Saatthvatham states thatAshtAnga Yo adhikAris. Salutations toSwamy Desikan,whoknewthe M ijyAdhikAra~Aya 632 #Jyaixkar nama: Éed}ay nm> EANING EANING : : en oneshouldperformprAyas her thingslikethese,which 154 ew theessentialmeanings ofIjyai. s. The fitness for AarAdhanam for Chathur forChathur forAarAdhanam s. Thefitness Brahmins. Only KshathriAs can do chathur candochathur Brahmins. OnlyKshathriAs gis alone arequalified rdon fromtheLord. different categories of Ijyai for different different categoriesofIjyaifor are MahAaparAdhamswill cchittham torequalifyone tomeditateon the ApachArams should controlIndhriyams (Vaak,,Body). interpretation ofSriSookthis)thatwill The essenceistoengageinactivities SvAdhyAyam. Salutations toSwamyDesikan,whokn visEshams havetobefollowed. SvAdhyAya on one’sruchi, VyApaka mantrams(AshtAksharam, Dhvada PurANams. TheotherkindofadhikAriisth SvAdhyAyamunderstandsthemeanin kind of timeisSvAdhyAyati of The fourthdivision SvAdhyAyam. of divisions different activitiesduringSvAdhyAyamand Salutations toSwamyDesikan,whoknew Samhithai ofPaancharAthram. Ijyai hastobeunderstoodasAarAdhanamwi activities. and conduct PraNAmam Sannidhi, ashtAnga After IjyAandBhOjanam,oneshouldperf ofSvAdhyAyam. different branches(angams) waskn Salutations toSwamyDesikan,who visEshavidEnama: svAdhyAyAnga M 636 SvaXyaya¼ivze;ivde nm> svAdhyAyasaarasandrushtrEnama: M 635 SvaXyaysarsNÔòe+ nm> svAdhyAyakaalabhE M SvaXyaykalSvaXyayÉedaixk«itÉed†zee nm> 634 EANING EANING EANING : : : 155 dAdhi kruthibhEda drusE nama: drusE dAdhi kruthibhEda (IthihAsa-PurANa Patanam,ManthraJapam, orm AachamanamandreturntoBhagavathorm me (after 18 Naazhikai, after 1:12 pm). One me (after18Naazhikai,after1:12pm).One the fitnessofthose cut outinappropriatespeechandgive the timings for svAdhyAyam and the andthe thetimingsforsvAdhyAyam owledgeable aboutthespecialtiesof ew abouttheessentialmeaningsof sAksharam, andShaDaksharam).Based Veda adhyayanam orotherSvAdhyAyam Veda adhyayanam th eight angams according to JayAkhya th eightangamsaccordingtoJayAkhya e one,whorecitesoneormoreofthe gs of Vedaas with IthihAsams and ofVedaaswithIthihAsams gs who canobservethose

sadagopan.org sadagopan.org meal. one missesone’sevening Salutations toSwamyDesikan,whothereci sakthi andHavir-nivEdhanam. eveninghomam(agnihOthram), followed by istheti When theSunbecomesreddish,it evening meal. Ho eveningSandhyAVandhanam, performing Salutations toSwamy Desikan,whowa (Mounam) duringMahA PradhOsh Salutations toSwamy Desikan, whoknew trayOdasee poorvarAtrikAryamounaNama: M ÇyaedzIpUvRraiÇkayR maEnivze;ivde nm> 640 before Sunset. evening shouldbeavoidedandthey during theevening.OnpradhOshamday,any AaraNyakams areintendedforrecitationbefo day. PradhOsham ofSvAd avoided duringthesecondhalf Salutations toSwamyDesikan,whoknewab visEshavidEnama: nisAyOgyAdheeti pradhOshavarjita M àdae;vijRtinzayaeGyaxIit ivze;ivdenm> 639 M bhujilOpa-nimitthamanUjapAya ÉuijlaepinimÄ àa[ai¶haeÇmnUjpay nm> 638 nama: sAyamsandhyAhOmadEvapooj M say 637 EANING EANING EANING EANING : : : : am (ThrayOdasievening). 156 A bhOjanakaalavidEnama: tation ofPrANAgnihOthra manthram, when me for evening SandhyA. This should be Thisshouldbe me foreveningSandhyA. bhagavath abhigamanam based on one’s bhagavathabhigamanambasedonone’s s knowledgeableaboutthetimefor hyAyam (evening portion) duringthe hyAyam (eveningportion) theimportanceofobserving silence out theVedaBhAgamsthathavetobe Veda Manthram that could be recited in Veda Manthramthatcouldberecited shiftedtothetime slotofSvAdhyAyam re Sunset.Theyshouldnotberecited mam, dEvaPoojaiandthetimefor japam istabooduring manthrams canberecitedforJapamsdurin Salutations toSwamy Desikan,whoinstruct during PradhOshaKaalam. Salutations totheAchAryan,whoinstruct over ten(10)counts. duringPradhO SandhyA Vandhanam Salutations toSwamyDesikan,whoinstruct bedo PradhOsha Kaalam.NoJapamshould From eveningthreeNaazhikaiuptoardha 4 AXyayanhRiv;uva*nu}atjpaNtraynm> 645 mantra japamshouldbedoneexceptGaayathri. Salutations totheAchAryan,whoinstructed Gay AasouchakAlasanthyAjya M jpi³yaynm> AazaEckalsNTyaJygayÈyNy 644 M sandhyA-thyAjya 643 sNXyaTyaJy ashtAksharAnya Aòa]raNy varjyaashtAksh pradhOshavasya M àdae;avZyvJyRAòa]rmNÇjpaeiKtmte nm> 642 kaalakarthavyasa pradhOsha M 641 àdae;kalktRVy sNXyas»aecveidÇe nm> EANING EANING EANING EANING : : : :

PradhOshaKaalam). gayÈyNyjpi³yaynm> ndhyA sankOcha vEditrEnama: ndhyA sankOcha athryanya japakriyAyanama: sha Kaalam. Gaaythri Japam should notbedone GaaythriJapamshould Kaalam. sha 157 aramanthra japOktimathEnama: aramanthra Gaayathryanya japakriyAyanama: ed usnottoperfor Raathri, mounam should bemaintainedon Raathri, mounamshould ne exceptGaayathri JapamandHomam. g sandhyA kaalam (AshtAkshara Manthra (AshtAksharaManthra sandhyAkaalam g ed usthatAshtAkasharaandGaayathri ed ustoperformashorterversionof us thatduringasou m AshtAksharaJapam cham (theettu),no

sadagopan.org sadagopan.org Kaimakryam forParamaikAnthis. Kaimkaryam andsuchobservanceswillnotbe thattheobservance Swamy Desikanruled be observedbyParamaikAnthis interruption. without isnotinconsistent during PradhOshaKaalam Salutations toSwamyDesikan,whoassess PraTamai, ashtamee),Mantra adhyayanam (twoVishuvams, twoayanam Salutations toSwamy Desikan,whodeclar M adhyAyAnarha vishuvAdhya the sevaiofHariatte Moorthy ofthehouseduring Salutations toSwamy Desikan,whopermi M pradhOsha àdae;kalanu}atSvg&hacaRAvlaeknay nm> 648 kaalAnujn~Atha sv Swamy Desikanbasedhisruling out:"naPradh Iswara samhithaipoints duringPradhOshaKaalam beseen should Salutations toSwamy Desikan,whoinstruct M pradhOsha àdae;nris 647 NarasimhAnya Ha samAyAtasacchidrathvanama: mounakriyA M maEni³yasmayat siCDÔTvinraskaynm> 646 EANING EANING EANING EANING : : : : mple exceptLordNarasimhA. PradhOsha Kaalam. One should not gototempleshave Oneshould PradhOsha Kaalam. Japamcanbeperformed. on thatSamhithAvaakyam. nujn~Ata japAntarAyanama: nujn~Ata ridarsana bAdhakAyaNama: agruhArchaa avalOkanAyanama: 158 OshE HarimpasyEthNarakEsariNam VinA". OshE , exceptthatofBhagavAnNarasimhan. tted the prostrations and sEvai of archA archA tted theprostrationsandsEvaiof of Mouna vratham itself is a Bhagavath vrathamitselfisa of Mouna s, Chathurdasi, AmAvAsyai, PourNami, AmAvAsyai, s, Chathurdasi, ed thatmaintainingofMounavratham withBhagavathKaimkaryam thathasto ed us that no form of Hari Moortham ed that even on days unfit for Veda ed thatevenondaysunfitforVeda seen as interruptions inBhagavath seenasinterruptions even inthosetimes,when theyar worshipped atmidnightandMahAPradh Salutations toSwamyDesikan,whoclarif isprohibited. AarAdhanam midnight AarAdhanams duringgrahaNakaalamaccord andpe Japam performSnAnam, One hasto ifGrahaNamtakesplaceduringmidnight. abandoned Salutations toSwamyDesikan,whorule ArchA atmidnight(15 Salutations toSwamyDesikan,whorule Ijyai. Thereisaschool that Swamy Desikanholds the viewthatSvAdhy inthemiddleof and yOgam Salutations toSwamyDesikan, whowasaware anujn~At ashtAngayAgamadhya M Aòa¼yagmXy Anu}atSvaXyayyaegivdenm> 652 asTAnasTa HaridarsanAyanama: SarvakaalAbhyanujn~Atha M svRkala_ynu}atASwanSwhirdRznay nm> 651 madhyarAthrauparAgAdikAlaavarjyArchanaadikAyanama: M mXyraÇ%pragaidkal AvJyaRcRnaidkaynm> 650 general rulewithoneexception,whic homeAchA otherthanmidnight, On anytime madhyarAthranishiddhasvagru M mXyraÇini;Ï Svg&hacaRpUjnaidkay nm> 649 middle of Ijyai andHomam, PithruYaagam middle ofIjyai EANING EANING EANING EANING : : : : th and16 IjyA(AshtAngaYaagam). isinfavorofperforming th Naazhikai) e outside on UthsavasanchAram. e outsideon h iscoveredinthenextNaamA. 159 hArchA poojanaadikAyanama: ha svAdhyAya yOgavidE nama: ha svAdhyAya Osham butUthsavabhEramcanbeenjoyed Osham d against the aarAdhanam for one’s gruha forone’sgruha d againsttheaarAdhanam and anuyAgam thereafter.SwamyDesikan andanuyAgam ied that BhagavAn atsTAnam cannot be ied thatBhagavAnatsTAnamcannotbe Ayam and Yogam should be pursued after bepursuedafter should Ayam andYogam d that Bhagavath archanam cannot be d thatBhagavatharchanamcannotbe Moorthy can be worshipped. This is the the is This Moorthycanbeworshipped. rform worshipoftheLord.Performing of thetraditionto ing to VisEsha Vidhi. On other days, days, Vidhi.Onother ing toVisEsha SvAdhyAyam and Yogam in the the and Yogamin SvAdhyAyam position svAdhyAyam svAdhyAyam position

sadagopan.org sadagopan.org inthem. Yogam doses of Lord andwitheffort(Prayathnaroopam). sambhandham orassociationwiththeLord.It Now thelastofPancha Yogam anditssvaroopam. Salutations toSwamyDesikan,whowaskn where theregularkramamcannotbefollowed. was awareofthisalternativeprocedureand GuNa, DhEvi, VibhUthi and BhUshaNams). andBhUshaNams). GuNa, DhEvi,VibhUthi use duringIjyaisince ithaselaboratere “thvath PaadhAravindhayugaLamPrapadhyE” RaamAnujA. Allthethreeofth Gadhy andVaikunta SaraNAgathy, Sriranga tobeused onwhatoccasion. AchArya RaamAnujAis Salutations toSwamy Desikan,whoinstructed nama: viniyOgavidhAyakAya nyAsagadhyAnuguNa M 655 Nyasg*anugu[ivinyaegivxaykay nm> ParamaikAnthis. Meditation onParamAthmAiswhat harmful yOgamsiftheytempted onewith shown byAchAryaRaamAnujA Salutations toSwamy Desikan,whoinstructed M SribhAshyakruth-sampradAya ïIÉa:yk«Ts<àdayàpÚjnyaeg†zenm> 654 pr SriParAsara-SaaNDilyAdhyukthayOgasvarUpavidEnama: M ïIprazrzai{fLya*uKt yaegSvêpeivde nm> 653 EANING EANING EANING : : :

Kaala PrakriyA(Yogam)isbe em housePrapatthivaakyams: and stay away from other kinds of improper and ofimproper and stayawayfromotherkinds 160 apanna-jana -drusEnama: recommended by AchArya for recommendedbyAchArya Abhigamanam and Ijya also have small small alsohave andIjya Abhigamanam ferences toBhagavAn’s Svaroopa,Roopa, owledgeable aboutthedifferentaspectsof some quick Siddhis of a dubious kind. kind. Siddhisofadubious somequick ams arethe threegadhyamsofAchArya accepted itforuseonspecialoccasions, isamatterofunit ustofollowtheYogamasperpath us astowhichofthethreegadhyams -- SaraNAgathy Gadhyam. (This is for --SaraNAgathyGadhyam.(Thisisfor ing explained.Yogammeans ing themindwith kramam asinBhUthaSuddhis (Achamanam, ParamAthmA dhyAnaminsitti Salutations toSwamy Desikan,whoinstru five roopamsofBhagavAnforYogam. ArchAvathAra MoorthyisPoorNanandSula Vibhava andantharyAmiMoorthys ArchAvathAram istheappropriateonecompared Salutations toSwamyDesikan,whoinstru 5 oq!vaidêp äüaid s 659 YogaPrakriyA well. night, onecannotobserve a formofBhagavathKaimkaryam.Ifonedoes Salutations toSwamyDesikan,whoaccepted sl nama: SrAnthihEthusushipthimathE yOgOpakArikaraNa M yagaepkairkr[ ïaiNthetusu;uiÝmte nm> 658 yOgAngasamhrutinyAsasTAnachamanasAdhakAyanama: M yaega¼s<ùitNyas Swanacmnsaxkaynm> 657 nama: archAvathAravishayayOgouchithyaabhidhAyakAya M AcaRvtariv;yyaegaEicTyaiÉxaykaynm> 656 PerumAL andthenreflectontheVaikunt thesacred One shouldplaceone'sheadat "SaraNam anuvrajEth"---SriVaikuntaGadhyam over wastedtimeandexpressesasens (sorrow) ithasovertonesofnirvEdham since Abhigamanan, (This isforuseduring “tava SaraNAravindha yugaLamSaraNamaham prapadhyE”---Sriranga Gadhyam. EANING EANING EANING : : : ection of Bhagavath AarAdhanam). Bhagavath ection of in one’s mindduringYogaKaalam. in one’s e ofDhvarai(urgency)tocatch up. 161 Anubhavam described in this Gadhyam). Anubhavam describedinthis cted usonthethr bhan andisthepreferred oneamongthe feetofSriVaikuntanAthanorAathtu ng positionandthenSamhAraNyAsam cted us that the Yogam relating to cted usthattheYogamrelatingto eep (resting of one’s one’s of eep (resting notpermittherestofIndhriyamsat tothedifficult (This isforuseduringYogaKaalam. ee angamsforYogam holdPara,VyUha, indhriyams) isalso

sadagopan.org sadagopan.org asoucham (Theettu). directions otherthannorth.Oneshouldno materialallowedbytheSaasthrAs,placeone’sheadin One hastorestonbedding headandth placing one’s Salutations toSwamy Desikan,whoexplaine andembracingapillow. some onerestingonacot Pureetham, theredfleshofheart.Jeevan theJeevan While oneisengagedinYogam, per VedicandBrahmaSoothr described Salutations toSwamyDesikan,who BrahmAdisamp khaDvAdiroopa M and alsowhenoneresumestheinterruptedsleep. Maadhavan atthebeginningofone’snidhrA Salutations toSwamyDesikan,whoinstructed M nidhrArambhacchEdha inÔar<ÉCDedkayR maxvXyankItRnay nm> 662 kArya-Maa engageinsleep(yOgam)theabovemanner. One should (during theYogam)atsacredfeetof Salutations toSwamy Desikan,whoreveal M svArAdhya sraejNyStzI;Rkaynm> SvaraXyÉgvTpad 661 bhagavath paada-sarO nama: sAsthreeyaSayaneeyAdiniyamAdividhAyakAya M inymaidivxaykaynm> zaôIyzynIyaid 660 EANING EANING EANING EANING : : : : e status before nidhrA. e statusbeforenidhrA. am (TadhabhAvAthikaraNam). am (TadhabhAvAthikaraNam). 162 arishvanga bhAvanAyanama: the AarAdhana Moorthy ofone’shouse. theAarAdhanaMoorthy ja nyastaSeershakAyanama: dhava dhyAna keerthanAyanama: dhava dhyAna rests thereembracingtheParamAthma like ed theimportanceofhavingone’shead d the bedding material d thebedding t sleepnakedorwithwetfeet isrestingabovehoothANaadis the statusofJeevanduringYogamas , attimeswhenthe us on the importance of meditating on importanceofmeditating on usonthe sleep isinterrupted , thedirection for PaaraNam Bhavathy”. context: Swamy Desikansaysinthis tithi isvery short.PaaraNai hastobedo PaaraNai evenonthosedays.Theremaybe Sunrise.MaadhyAh bedonebefore should thereisnoHari On DvAdasidays,when dawn. before shouldbecompleted DvAdasi PaaraNai Salutations toSwamy Desikan,whocouldes is bhOjanam. only sevenpartsinsteadofthenormalei Salutations toSwamyDesikan,whoreminded VishNu PurANam. Madhavan whenonefallsasleepandHari reflectonGo During eating,oneshould 6 AnekeJyasiÚpat luÝaepadanlezkay nm> 666 permitted. instead ofthenormaleightangams.Onalpa be donewithoutanuyAgam(punarBhOja Salutations toSwamy Desikan,whoclarified vichArakAyanama: sapthAngEjyA PaarANAdinamadhyAhna M par[aidnmXyaû sÝa¼eJyaivcarkay nm> 665 kshamAyanama: pAraNaasTApana dvAdaSyAdiprabhAtAdha: M ÖadZyaidàÉatax>par[aSwapn]may nm> 664 yaagadrusEnama: sapthAnga lupthAnuyAga ekAdasyAdi M 663 @kadZyaid luÝanu EANING EANING EANING : : : yag sÝa¼yag†zenm> 163 ght parts on non-upavAsam days.AnuyAgam ght partsonnon-upavAsam “kadhAchith dhvAdasyAthishu prabhAdhE “kadhAchith dhvAdasyAthishuprabhAdhE ne before on those days before the thithi. ne beforeonthosedaysthethithi. vindhan, on Kesavan while travelling, on onKesavanwhiletravelling, vindhan, nam). The second Ijya has seven angams nam). ThesecondIjyahassevenangams Vaasaramafter6Naazhikais,PaaraNai that onPaaraNAdays nikam and Ijyai should be done before before nikam andIjyaishouldbedone dhvAdasidaysalone,PunarYaajanamis days (alpa dvAdasi days(alpadvAdasi after waking up. This is according to Thisisaccording after wakingup. tablish thattherear us thatonEkAdasidaysIjyai has days) whendvAdasi , secondIjyAshould e times,whenthe

sadagopan.org sadagopan.org role ofRithvik(onewhoperforms it, theson,discipleorsomeoneequally atany cost.Ifhowe Ijyai cannotbeabandoned him inanushtAnam. perform Ijyaiduetoillnessorotherasakth Salutations toSwamy Desikan,whoinstruct orUpAdhAnam. abhigamanam shrinking in whichthereisatimesqueeze,PradhAna Daily PradhAnakaaryamisIjyai.UpAdhanam al). when morethanoneAarAdhanamhastobe can beshrunktoaccommodatetheextra Salutations toSwamy Desikan,whoinstru nama: lEsakAya anEkEjyAsannipAthalupthOpAdAna M Salutations toSwamy Desikan, whoruled Su soothakAdi dasAthyAjya M sUtkaiddzaTyaJyzuicktRVykmRkaynm> 669 as RithvikaccordingtoSmruthis. Rithvik. OnlyagruhasthAwithlivingwife wife), BrahmachAri,SanyAsiorVaanaprasthA Salutations toSwamyDesikan,whoinstructed M vidhura-vrathi-sanyAsi ivxurìitsÛyais vnSwiTvR'!in;exkay nm> 668 vanasTarthviknama: asakthyavasTA svasamAnaruth M AzKTyvSwaSvsman\iTvgaidk«teJykaynm> 667 EANING EANING EANING EANING : : : : a Vaidhikakarmaatour request). chi karthavyakarmakAyanama: 164 vikagAdi kruthEjyakAyanama: vikagAdi time demand for VisEsha AarAdhanamdays, time demandforVisEsha knowledgeable should beaskedtoservethe should knowledgeable should be asked to do the Vaidhika karmAs karmAs todotheVaidhika beasked should cted us that UpAdhanam orabhigamanam cted usthatUpAdhanam is cancommissionaRithvikequivalentto performed (AchArya Thirunakshathramet Kaaryam has to be attended to fully by Kaaryamhastobeattendedfullyby that the Vaidhika karmAs (likePancha that theVaidhikakarmAs ver oneistotallyinca usthataVidhura(O should not beaskedto not should ed usthataperson whoisunableto is anangam.Between thetwo,ondays pable of performing pable ofperforming ne who has lost his ne whohaslosthis servetheroleofa sankeerthanam cansubstituteforthelatter not doaarAdhanam,Yaagam,VedAbhyAsam Yugam. WhatisneededbythePrapannan Yaagamin KruthaYugam, dhyAnam in SaasthrAs saythatonegetsthesamephala /stand is theprathinidhi(substitute Salutations toSwamyDesikan,whoinstruct those occasions. onlyis thatoneshouldstayalittle away ca PrabhandhaanusandhAnam anjali, dhivya (asoucham), oneshouldnotabandonabhi Salutations toSwamyDesikan,whoruled Hari dhyAnamandNaamaSankeerthanam. dhyAnam andHariNaamasankeerthanam.Swa mouna kAlam(timefor observingsilenceas Salutations toSwamy Desikan,whodeclar asoucham, deathasouchametal). theYa onlywhen Yajn~am) canbedone 7 rhSyaçayinóazaEc in;exivxaykay nm> 673 sarvakriyAprathinidhibha M 672 svRi³yaàitinix ÉgvÚamkItRnay nm> karthavyaabhiyAnAkhyakriyAparAyanama: AaSouchakaala M AazaEckalktRVy AiÉyanaOyi³yapray nm> 671 dhyEya HaripriyAyanama: mounaSoonyASouchakeerthya M maEnzUNyazaEckal kITyRXyeyhiriàyay nm> 670 EANING EANING EANING : : : gavannAma keerthanAya nama: in) for all kriyAs in Yugam. in) forallkriyAsinKaliYugam. 165 fromKoilAzhwArofGruhaArchaaduring ThrEthaa Yugamandarchanaiindhvapara gamanam. Naamakeerthanam,PraNAmam, . This is kali VisEshadharmam. kaliYuga . Thisis is BhagavathPreethi.Wheneveronecould ed usthatBhagavannAmasankeerthanam n in Kali Yugam, what one gets through jamAnan is free from asouchams (birth asouchams freefrom jamAnan is ed that during asoucham, time outside timeoutside ed thatduringasoucham, at PradhOsham)canbeengagedinHari n be done even during asoucham. The The n bedoneevenduringasoucham. that even injanana,MaraNatheettu duetotheettuorasakthi,Naama my says thatthereis norestrictionon

sadagopan.org sadagopan.org palAsa dhaNdam). Brahma dhAri)and Vrathee (VrathaKankaNa for thatsuch lesseningisvalid position apply doesnot the ).Thisruling VedA (Onewhohaslearnt is aBrahmavith Salutations toSwamyDesikan,whodeclared continues. dheeksh Nishtars, PaancharAthra/VaikhAnasa nishtarkaL) alonehavethisexception. of theetualone issufficienttofreeth Saakhai ofRahasyaAamnAyamdonothave Salutations toSwamy Desika vidhAyakAyanama: nishEdha rahasyAmnAyanishtASoucha M AarAdhanamnithyam. AarAdhanamnithyam. beabandone cannot like SandhyAvandhanam during of BaahyArAdhanam done inplace Salutations toSwamy Desikan,whoinstruct AaSouchakaalakarthavyamAnasEjyA vichArakAyanama: M AazaEckal ktRVymanseJya ivcarkaynm> 676 theettu restrictionsduringUthsav uthsavams (PaancharAthra/VaikAnasaDheesh Salutations toSwamyDesikan,whoruled nama: nishEdhakAya kAryAdisoothakAdi prakrAnthOthsava M à³aNtaeTsvkayaRidsUtkaid in;exkaynm> 675 vyAhathykshamAyanama: brahmavitthvanimitthAdhyasankOcha M äüivÅvinimÄa*s»aecVyahit]maynm> 674 EANING EANING EANING EANING : : : : n, whoruledthatonlyth n, a kaalamsaftertakingthevow. 166 em fromtheettu. They(Rahasya AamnAya Brahmaviths. Thetheetudoesnotlessenfor For others including manthra siddhAntha manthrasiddhAntha For othersincluding ntham fromaSadAchAryanandexperiences in Kali Yugam. Swamy Desikan rejects the SwamyDesikanrejects in KaliYugam. ed usthatMaanasaAarAdhanamistobe theetu Kaalams.BhagavathAarAdhanam that thosewhoareVr that theettu does not lessen because one thattheettudoesnotlessenbecauseone continuing theetu. SnAnam afterhearing theetu.SnAnam continuing chAris (observingBrahamacharyamwith ithAs, the regular duration of asoucham ofasoucham theregularduration ithAs, ithAs) are excluded from the impact of excludedfromtheimpact ithAs) are d even during theettu kaalams. IjyA d evenduringtheettu kaalams.IjyA ose belongingtotheVeda athees conducting athees conducting procedures. theheartsofpe and therebygladdened Desikan helpedtoclarifythesookshmams know whichdirectiontofollow.Through (SaadhAra ordinaryaasthikAs such cases, There aremanySaasthramsandsometimesth VarNAsrama dharmamsaredifficult. whowereagitatedbeforeover rulings), Salutations toSwamy Desikan, whogladdene bemeditated Manthrams should spoon ofwaterpresentedwithaffection is spoon us.Ale does notexpectanything greatfrom of anushtAnam Swamy Desikanexplained: Bhagavath dharmamswasenhanced.Theywere showntobeeasyexecute. Thanks toSwamyDesikan’s commentaries anxieties aboutthecomplexitiesan Salutations toSwamy Desikanwhoputtheminds bhagavathdharmasoukaryavisEshavyAkruthikshamAya nama: M ÉgvÏmR saEkyR ivze; Vyak«it]may nm> 679 kshubd parijn~Ana dushkarathva M Ê:krTvpir}an]uBxpu 678 Rishichandas. Anga,nyAsamhavetobese recitation) whileperformingjalAnjali. The PrakAramis:Gayathrimanthram hasto theettu. theoccasionof perform SandhyAvandhanamduring Salutations toSwamy Desika vidhEnama: prakAra karthavyasandhyOpAsti AaSouchakaala M AazaEckalktRVysNXyaepaiStàkarivdenm> 677 EANING EANING EANING : : :

n, whoinstructeduson upon without recitingorally. upon without d difficulties in anushtAnams. inanushtAnams. d difficulties 167 ha pumharshavardhakAyanama: SandhyA has to be done without reciting withoutreciting tobedone SandhyA has his PaancharAthraRakshAgrantham,Swamy ofDharmaSaasthrams and removed doubts ople, who hadseriousdoubtsaboutthe ople, Na PurushALs) areconfusedanddonot Na PurushALs) all thatHedesires. acceptsthosewith Bhagavath dharmamis simple.BhagavAn the thought thattheobservancesof thethought t asideforthedurati d the hearts of AasthikAs (withhisclear d theheartsofAasthikAs af of TuLasi, a flower, a fruit or evena af ofTuLasi,aflower, afruitor and rakshA granthams, theeaseof andrakshAgranthams, eir rulings are in with eachother.In eir rulingsareinwith be invoked in mind (without oral (without beinvokedinmind of aasthikAs atrest by removing their the method(PrakAram)to on ofthetheettu.

sadagopan.org sadagopan.org With this680 becomes pleased. not cometheir way. BhagavAnacceptsanything For alltheothersperformingdailyAarA dhOshams. who havetheresourcesandyetactina inthos Lobham (reductions)inUpachArams donefo only incaseofKaamyaAarAdhanams apply rulings rulings.These theinnermeaningsofthese Swamy Desikanexplained onefearandlead Saasthrams wouldmake manthrams Shrinkageof and dhurbhiksham. (Kalahams). AbsenceofNaivEdhyam(annam wouldleadtowranglings offering flower the IjyAwillleadtofear;reductionin Forexample,abse ofsins. of manykinds It issaidthatthereductions inUpachArams AarAdhanam. originating fromdeficiencies(Manthra Salutations toSwamy Desikan,whocl easily. Lord asthecapitalandperformDharmAnushtAnam OnecanuseBhakthiforthe joy. WhenwebeginsayingHari,Heremovesoursins. AchAryAs lookedatboth theNaatakamsand he lookedoverSwamy Desikan’sNaatakam SooryOdhayam”.Sr his ownnamed“Sankalpa Swamy Desikan tobrowseit.SwamyDesikan that hehadcreatedwiththenameof taking leave,thisScholarleftthepalmle and was Vaadham Desikanin engaged Swamy Sc Adhvaitha At onetime,adistinguished allego uswithan Swamy Desikanblessed S is concluded. vaikalyadhOshAdhOshavichArakAyanama: ijyOpachAra M #Jyaepcar vEkLydae;adae;ivcarkay nm> 680 ANKALPA EANING : th S NaamASriDesikaSahasraNaamams URYODAYAM : N AAM 168 “PrabhOdha ChandrOdhayam” andrequested “PrabhOdha ChandrOdhayam” dhanam withdhanam Bhakthi,thesedhOshamsdo nce ofgandham(Vaasan aves (TaaLaKosam) ofaSanskritNaatakam totheabandonmentofIjyA. A rical drama named Sankalpa SooryOdhayam. Sankalpa rical dramanamed lObham,KriyAlObham)inBhagavath S arified the meaning behind dhOshams arified themeaningbehinddhOshams duringIjyAcanresultintheaccumulation . Sudarsana Soori and other SriVaishNava . SudarsanaSooriandother e caseswillcausetheaboveresults.Those 681-705 holar bythename,SrIKrishNaMisrar miserly way willalsoaccumulatethese recognized thesoundness andsuperiority did notreaditbutcreated aNaatakam of r thewellbeing ofthekingornation. i KrishNa Misrar was astonished, when when Misrarwasastonished, i KrishNa and vyanjanams) would lead to famine and vyanjanams)wouldleadtofamine presentedbythemwith affectionand defeated convincing will leadtodeath.Suchrulingsin relating toPancharAthraRakshA ai dhravyam)during ly. Atthetimeof

the famousNaavalpAkkam village. NaamAs. Wearefollowing closelythecomm study togetherthoseNaamAsnowandsa 25 naamAs(681to705) theauthorof Desikan, Thirukkudanthai Naatakam isthereforefamousbythenameitself. This meaningcomesoutinthefirstslOkam forthisoneandon Sankalpa SooryOdhayam” and grantsMokshaPhalan.Therefore,Swam ofJn~Ana pleased withtheobservance Jn~Anam alonedoesnotandcannotgrantmo (Sunrise) darkness fully.OnlySuryOdhayam ho direct MokshOpaayam.ChandhrOdhayam toindicate “PrabhOdha ChandhrOdhayam” Moksham. Indefenseofthisview,KrishNa Misrarnamed hisNaatakamas In AdhvaithaMatham,thecontentionis (VichArams). into discussions to wettheappetiteasitwereofthose, kalpithO (KavinA KaaruNikEna the lattergroupcomposedthisSriSookthi Herefershims our SampradhAyicdoctrines. whomigh ofthose for thebenefit/upliftment group thatheishelpingas about points difficult tograspthefine whomight findit aasthikAs, benefitof forthe thisSri Sookthi Swamy Desikanblessed HowtogainBhagavathanugraham 2. only banished SamsAricdarknessis 1. The twinthemesofSankalpaSooryOdhayamare: Sankalpa SooryOdhayamisadramain10acts. refutesAdhvaitha SooryOdhayam intended bytheauthortodescribea infi ofadhvaitham Misrar’s defense evenlookingatKrishNaMi response without understood thatSwamyDesikan’savathAra Naatakamtodefend of SwamyDesikan’s BhagavAn’s sankalpam BhagavAn’s highlight thecontentof"SankalpaSooryOdhayam". Wewill highlight “Lalitha ManasAm preethyai”. It is thus in his own words ownwords inhis preethyai”.Itisthus “Lalitha ManasAm asou). SwamyDesikanblesseduswiththisNaatakam Tatthvams and defends ourSi Tatthvams anddefends 169 ne detail. PrabhOdha ChandhrOdhayam was ne detail.PrabhOdhaChandhrOdhayam who may not study our Saasthramsandenter maynotstudyour who our SiddhAntham. Swamydescribeshistarget SiddhAntham. our upAyam banishes the darkness of SamsAram ofSamsAram thedarkness banishes upAyam nd defend Adhvaitha Tatthvams. Sankalpa nd defendAdhvaithaTatthvams.Sankalpa "SwAmy Desika Sahasra Naamam" included "SwAmy DesikaSahasraNaamam"included that Jn~AnamisthedirectupAyamfor that bytheSooryOdhayaminformof in theeasilyassimilableformofa drama VisEsham enabled Him to write His own VisEsham enabledHimtowriteHisown entary of Dr.V. VasudEvAcchAr Swamyof entary ofDr.V.VasudEvAcchAr VisishtAdhvaitha darsanam.Theyalso VisishtAdhvaitha srar’s NaatakamasaresponsetoKrishNa y Desikanchosethetitle of“(Bhagavath) elf as a poet, who out of compassion for elf asapoet,whooutofcompassionfor lute Swamy Desikan through these25 lute SwamyDesikanthrough that theJn~Ana chandrOdhayamisthe ofSankalpaSooryOdhayamitself.This t have different ruchis and awareness of ruchisandawarenessof t havedifferent can scatterthedarknessfully.Further, ksham directly. It is BhagavAn, who is whois ksham directly.ItisBhagavAn, ly Naatakamthathe blesseduswith. wever cannot banish theenveloping wever cannotbanish ddhAntha Tatthvams.

sadagopan.org sadagopan.org C ViswAmithra Gothramandastheamsamof NaaDakamhighlighted PadhyAni) ofhis Salutations tothatSrEshta AchAryan, who the constructionofSankalpaSooryOdhayaNaaDakam. Salutations tothatAchAryan, wholowered to Kaancipuramand defeated aPaNDit Svatantra Jeeyar”from Swamy Desikan Himsel NorthernIndiainVaadhama from VidhvAn sishyar wasPe Swamy Desikan’sPradhAna sishyAs). His directions through dasa disaasoudha:”(Heestablishedthevict way:“chAthra KarthA, SwamyDesikanthis The SoothradhAranannouncesatthebeginni C sishyAs. own (Circles ofPalaces)throughHis Salutations tothatAchAryan, whoplantedthe M chAthra- DaÇbÏXvjaeÑaisdzazasaExm{flaynm> 683 baddha dhvajOdhbhAsi for theSoothradhAranof dramasistohave The traditioninSanskrit M SankalpasooryOdaya- s»LpsUyaeRdya*p* nm> VyKtSvvEÉvay 682 adhyapadhy kruthapArakyaNaaDakAyanama: SankalpasooryOdayadha: M s»LpsUyaeRdyax> k«tparKynaqkaynm> 681 Sookthi. creator ofthisNaatakamandtheuniquen this tradition,thereareafewslOkamsthat start theplay.TheNaatakaabhinayamwillco OMMENTS OMMENTS EANING EANING EANING : : : : : Naatakam tointroduce the 170 dasAsA soudhamaNDalAyanama: a vyakthasva-vaibhavAyanama: therecitationofNaandhiSlOkamfirstand ThiruvEngaDamudayAn’sbell(GhanDaa). through the first set of slOkams (AadhyAni setofslOkams(AadhyAni through thefirst the statusofotherNaaDakamthrough -jana-niBaddha jaithra-dhvaja prasAdhitha -jana-niBaddha jaithra-dhvajaprasAdhitha serve aseulogieson ess ofSankalpa SooryOdhayamasaSrI ess har fromKaasiina debate.KumAra his Vaibhavams such as avathAramin suchas Vaibhavams his ory flagoverParaMathaVaadhinsinall raruLALa Jeeyar.HedefeatedaMahA nd received thetitle of“BrahmaTantra ng about theVaibha ng about mmence thereafter. In f. Thesamedistinguished sishyarwent flags ofvictoryina Kavi andhisNaatakamto the Vaibhavamof vam oftheNaataka ll thetendirections the observance of C dramas. good poetsandthefeaturesof Salutations tothatAchAryan, whowasconver of thisNaatakam. of ParamaikAnthisandselectsthename this Naatakam. Thus,Swamydeclares thathe Vardhanar. adiyEnbearsthecommandsof disciple oftheParaMathaUpAdhyaayar gladden themindsofrasikAs.adiyEnis commanded adiyEntocreate “ThemanyParamaikAnthis SoothradhAran: Swamy Desikangiveshimselfthenameof C NaaTan. SrI Vaikunta Salutations totheAchAryanwithname thirunAmam isbasedonthe21 thirunAmam the abodeofwealth ofVidhyA,Ka paripOsham (thewealth ofrasams)areseen lakshaNams areabundantly present.In SoothrakAran states further:InSankal srashtA). andgo rasams andalankAramsinthisdrama Swamy DesikanmadeSaraswathy(Speech/V SathkaviNaatakalakshma dhrusEnama: M sTkivnaqklúm†zenm> 685 nama: SriVaikuntavinOdinE M ïIvEk…{Qivnaeidne nm> 684 vijayadhwajar” siddhAntha VaradAcchAr’s titleandsalutationfromth adhvaithins Swamy Desikandefeated VaradAcchAr Swamy, thesonofSwamyDe OMMENTAS OMMENTS EANING EANING : : : : a Naatakamforremovingth st and22 171 nd the sonofSanthOshaPaalakar,who isthe pa SooryOdhayaNaatakam,thekaavya is victoryis:“SrimallakshmaNayOgIndhra of “Vaikunta VinOdhi” or onewhopleases or of“VaikuntaVinOdhi” the ParamaikAnthis on in Tamil Naadu in debates. KumAra in TamilNaadudebates.KumAra SlOkamsofSriSankalpa SooryOdhayam. Vaikunta VinOdhi forhi Vaikunta VinOdhi amanner acceptabletorasikAs,rasa (NaatyaSaasthraAchAryar),SanmArga vi SrEshtar,vi SrIVenkatEsaKavi. This everywhere. Theauthor Vaikunta VinOdhithroughthespeechof from dhivya Desamsassembledherehave from dhivya sikan andanotherimportantsishyarof sant withthelakshaNams(attributes)of is creating thisNaatakam at therequest aak) happywiththeexquisiteuseof t thetitleofKavi(SaKavi:kaTyathE e SamsAric afflictionsto my headinenacting mself astheauthor is none otherthan is none

sadagopan.org sadagopan.org C Salutations tothatAchAryan, whokn form ofastory. arthamsinthe -VedAntha toexplaintheVeda lakshaNams, Saantharasamandserves Swamy Desikan’sNaatakamis anU GouDaVaidarbha PaanchAlamA gaEfvEdÉR paÂal malakarvcaexray nm> 686 thatSaantharasamisthebest amongthenavarasams. Desikan holds The rasamslikeBheepathsaaareinsignif thingsforthesake rasam createsincredible middle ofmany.Veerarasamcelebrateson Rasam asthehighestrasam.SrungArarasam is Swamy DesikanfeltthatrasamslikeSrung C Salutations tothatAchAryan, whore rasadhvagnEnama: SrungArAdi M 687 ï&¼raidrsTvxe nm> Saanthi rasamalonecan removethe sorrowsoftheheart. Saanthi rasamasPradhAnaandperf BharathA’s teachingsonNaatyaSaasthram. He thatthosewhorejectSaanth SoothradhAran Swamy Saantha rasamisPradhAnam. rasam intheircountsandrecognizeonlyei NaatakAc Some andSaantham”. adhbhutham Veeram Haasyam, KaruNaa,Roudhram, In Kaavyams, theninerasamsarefamo SaanthyEka(Santhyaika)rasabhAvajn~Ayanama: M nm> zaNTyek(zaNTyEk)rsÉav}ya 686 OMMENTS OMMENTS EANING EANING : : : : jected rasabhAvamslikeSrungAram. ew theexistenceofSaanthaRasam. 172 lAkAra vachOdharAya nama: ght rasams.InSwamyDesikan’s Naatakam, icant (alpasaaram)rasams. HenceSwamy tthama NaatakamfilledwithNaadaka Aram arenotthebest.HeviewedSaantha Aram e being defeated by e beingdefeated us. The nine rasams are: “SrungAram, rasamsare:“SrungAram, us. Thenine orm abhinayam forit.Swamyholdsthat orm abhinayam of enhancing our sense of wonderment. ofwonderment. oursense ofenhancing i as rasam do not fully understandSage i asrasamdonotfully responds throughthestatement of responds , Bhayam,Bheepathsam(hatred), notidealforadoptiontoperforminthe hAryAs donotacceptSaanthamasa concedesthatitis noteasytoplace the other. Adhbhutha the other.Adhbhutha C VivEkam. dEvathais ofguNamslike Salutations tothatAchAryan,whoetched C andPaanchAlam. made upofGoudam,Vaidarbham Salutations tothatAchAryan, whohadvachan M grammar. Salutations tothatAchAryan nama: SandhipanchakasamvEsaNaaDakasTAna kOvidAya M siNxpÂks 690 asthecast. useofguNams Desikan made Darpam (ahankAram),KrOdham(anger)are on isthe Moham MaayA RaajadhAni/kingdom, (Tarkam). GuNamslikeKshAnt SEnApathy (theCommanderinchief)isVyav theKingis In SvEthadhveepakingdom, guNams thatareinvoked asPaathram “There are dEvathAs for theguNamslike (non-chEtanams) asNaatakaPaathrams.Swamyanswers: beings. guNams ofthehuman The NaatakaKathaPaathramsbreakupinto PaathrikruthaVivEkAdiguNAdh M paÇIk«tivvekaid 689 gu[aixóat&dEvtay nm> SlOkams constitutedbytheseth Reethis. PaanchAli reethistandsforthesabdhams Vaidarbha Reethistandsforharda theslOkams. verysoft sabdhamsin GouDee Rithistandsfor OMMENTS OMMENTS EANING EANING EANING : : : : : , who used the five sandhis usedthefive , who Onemayquestionasto ree reethisarelike garlands hy, Virakthy are on the side of VivEkam (n). In the nd difficult sabdhams (KaDina Sabdham). sabdhams(KaDinaSabdham). nd difficult s andnottheguNamsthemselves.” 173 ishtAthru daivathAya nama: daivathAya ishtAthru VivEkam. It is those dEvathAs behind the VivEkam. ItisthosedEvathAsbehind in between the GouDee and Vaidharbha betweentheGouDeeandVaidharbha in VivEkam(n).ThequeenisSumathy. as actorsandactresses,theadhishtAna king. ThequeenisDhurmathy.Kaamam, thetwoclassesofaathmaandanAthma ams in his play, which were like garlands ams inhisplay,whichwerelikegarlands asAyam. Saarathy(Charioteer) is Logic the side of king Moham. Thus Swamy Thus Moham. ofking theside following NaatakaSaasthra how one can cast guNams cancastguNams how one made ofthesesabdhams.

sadagopan.org sadagopan.org here. istheobjective gaining ofMokshaPhalan Thisis Tenth angam(Nirvahanasandhi): realization ofthephalan. samanvayam. Thedetermination(nirdhAraNam) Ninth angam(avamarsaSandhi):This MOksham. samanvayam. Thisdealswiththedestructionof (GarbhaSandhi): Third toEightangams thewayofone’sMoksham. Para Mathamsthatstandin (Prathimukhasandhi):Bhind Second angam matham, whichisforgainingtheMoksham First angam(Bheejaaarambhasamanvayam brilliantl Swamy Desikanhasobserved Bheejam,Bindhu,aarambha When Sandhis. needed tobeassembledinsu the PradhAnastoryline.ThepartsofnAtaka thefivesandhisin Great kaviswillestablish C Salutations tothat AchAryan, who master nama: VimsavarshAdheethasarvavidhyA santhathibhAsurAya M iv—zÖ;aRxIt svRiv*asNtitÉazuray nm> 692 Mathams issalutedhere. Swamy Desikan’ssharpintellectasaSarva vaak:“SarvaTa This isSoothradhAran’s C tatthvams. relatedtoVisishtAdhvaitha and difficulties Salutations tothatAchAryan,whohadthe maneeshithAyanama: SarvaSankaDavidhvamsivisankaDa M svRs»qivXv 691 OMMENTS OMMENTS EANING EANING : : : : pport ofPradhAnastory.Th y these five sandhis in his Naatakam: inhis y thesefivesandhis 174 ntra SankaDaprasaman known as Kaarya-PhalAgama sandhi. The The as Kaarya-PhalAgamasandhi. known m, Prayattham unite, Sandhi results. m, Prayatthamunite,Sandhiresults. by Purushan . This is Mukha sandhi. by Purushan.ThisisMukhasandhi. ed allvidhyaparamparais bytheageof intellectual powerto addressalldilemmas srEshta Naatakams. The play will follow srEshtaNaatakams.Theplaywillfollow m will focus on the individual sub-stories sub-stories m willfocusontheindividual hu-yathna samanvayam; the refutation of therefutationof hu-yathna samanvayam; This is known as PadhakAprApthyAsA This isknownasPadhakAprApthyAsA is knownasPrakareeniyathAbhdhi Tantra Svatantrar in defeating the Para Tantra SvatantrarindefeatingthePara theenemiesandrealizationofdesirein ): Here, VivEkan expounds on his onhis ): Here,VivEkanexpounds after examination (VichAram) of the afterexamination(VichAram)ofthe ese sub-stories are known as ese sub-storiesareknownas a visankaDa mathi:” C Mathams. inhishandforwinning YathirAjar given by Salutations tothatAchAryan, whoadorne C thirty times inhislife. Salutations totheAchAryan,whotaught twenty. Sishyan in Sankalpa SooryOdhayam. SooryOdhayam. Sankalpa Sishyan in himselfthenameof Swamy Desikangave C Salutations tothatAchAryan M VaadhanAmnE vadnaçe 695 nama: nm> latter. empowered byAchAryaRaamAnujAthroughth avathAram dates.InSankalpaSooryOdhaya whichdid sishyar ofAchAryaRaamAnujA, It isgenerallyconcededthatSwamyDesikan thesishyanisSw SooryOdham, In Sankalpa vijayArTapavithrakAyanama: YatheendrArpithadurvAdi M ytINÔaipRtÊvaRid ivjyawRpivÇkay nm> 694 SooryOdhayam. life bythetimehecreatedSankalpa He performedKaalkshEpamforhissishyAs saysinthiscontext:“thrim SoothradhArar thrisamthvArasrAvithaSrImacchaareerika bhAshyakAya nama: M iÇ—zÖarïaivtïImCDarIrkÉa:ykay nm> 693 OMMENTS OMMENTS OMMENTS EANING EANING EANING : : : : : : with thenameofVaadham. 175 the SrIBhAshyamforSaarIrakaSaasthram sath VaaramsrAvitha-SaarIrakabhAshya:” d the Pavithram (ring made of Dharbam) d thePavithram(ringmadeofDharbam) amy Desikan and the Guru is YathiRaajar. DesikanandtheGuru amy m, SwamyDesikanvisualizesthathewas on SrIBhAshyamthirtytimesduring his had a unfulfilled wish(viz),tobeadirect had aunfulfilled “Vaadham”asheenacted the roleof not happen due to chronology oftheir duetochronology not happen over the opponents belongingtoPara overtheopponents e pavithramthathereceivedfromthe

sadagopan.org sadagopan.org C Sankalpa SooryOdhayam. Salutations tothatAchAryan, whoestabl Salutations tothatAchAryan, whoadorned as nama: padasEkharAya yatheendragranTasurabhimanaska M ytINÔ¢NwsuriÉmnSk pdzeoraynm> 698 the play. theSishyan. Reference removes thedoubtsof ofincreasinglevelsso asks questions In theplay,thereisasectiononGuru-s Salutations tothat AchAryan, whoiscapabl SookshmasookshmatarAthyanthas M sUúmsUúmtraTyNtàZnaeÄr]maynm> 697 other matham withoutestablishing Vidh fashion. debate inanaggressive/harsh vaadhamtodefeat them.Inthecase VidhaNDA is anonbelieverinGod(Naasthikan),the case ofdebateswithonewhoputsdown truth ofdoctrines(Tatthvani Itisallrighttoengagein Guru answers: debates withBrahmaNaasandwinswillbe Sishyan asks:Isitcorrect todebate with Br debate. Sishyanhasadoubtaboutth In thedrama,Guruaskshissishyan(Swamy VaadadhOshavyavasTAkaraNakshamAyanama: M vaddae;VyvSwakr[]maynm> 696 C answersforthem. questions andproviding OMMENTS OMMENTS EANING EANING EANING : : : : : rNayam) and to establish firmly our siddhAntham. In the Inthe oursiddhAntham. rNayam) andtoestablishfirmly the meritsof one’sownmatham. e protocol of such adebate. e protocolofsuch 176 ishya exchanges(SamvAdhams)whereSishyan Iswara (IswaradhUshaN Iswara phistication andtheGuruanswersthem ookshma prasnOtthara kshamAyanama: ookshma prasnOtthara debatesconnectedtothe determination of born as plants in thedeepforest. asplantsin born ished therulesofdebate(Vaadham)in ished aNDA styleofVaadhamisthecriticism ahmins and win? It is said that one who ahmins andwin?Itissaidthatonewho debater can engage even in Jalpam and debater canengageeveninJalpam Desikan) to defeat the opponents inthe Desikan)todefeattheopponents e of posing subtle, e ofposing here istothosesamvAdhamsectionsof head jewelery thesacred feetofthose, ofothers,itisnotdone.Jalpam am) andtheonewho subtler andsubtlest C (ankleornament). KaDakam thegolden shiningwith Vaadhins is Salutations tothatAchAryan, extraordinary skillstodefeat of shamefortheonedefeated.SwamyDesika Saankara Mathams.To placetheleftfooton Salutations tothatAchAryan, C whose mindswerefragrantwiththeSr 0 vEk…{QlaekôIpu 701 (AchArya RaamAnujA). of Sishyan(SwamyDesikan),whoadornedit referee inthisdebate,I(VivEkaMahARaajA) footov hasnowplacedhisleft kAdA” and won overtheVaadhis,whorattledawaywi Para mathams inthecourtofKingVi In SankalpaSooryOdhayam,theSishyan(Swa thatonecanseeth istold Thuppul, adiyEn Even todayduringtheekAnthasEvaiofth M kudhrung k…†'!mUxRNyStpad suv[Rkqkae¾vlay nm> 700 moordha nyastapAdha M SankarAdi z»raidk…†'!mUxRNySt vampdae¾vlay nm> 699 kudhrungmoordha ny RaamAnujA. cook forAchArya ReferencehereistohisP Sri Sookthis. adorns thesacredfeetofthosefortunateon charaNAmbhujam praNathisAlinAmouLinA”. Sa in hisroleasSishyan:“Yahteeswara The reference istothesectioninSankal OMMENTS OMMENTS EANING EANING : : : : kudhrusti MathaVaadhins. kudhrusti whose left foot resting on th on leftfootresting whose who placed his left foot on the heads ofSaankhyaand theheads leftfooton placed his who I Sookthis of AchArya RaamAnujA. I SookthisofAchArya 177 raswathee surabhithAsayAnam sathAm, vahAmi sathAm,vahAmi raswathee surabhithAsayAnam astha vaamaPadOjjvalAyanama: oorvAchArya, KidAmbiAacchAn,whowasthe suvarNakaDakOjjvalAyanama: pa SooryOdhayam,whereSwamy Desikan says vEkan. The pleased king says: “Sishyan has “Sishyan Thepleasedking says: vEkan. es whose minds are fragrant with YathirAja es whosemindsarefragrantwithYathirAja th hollow sounding sa sounding th hollow e golden Kadakam adorning His left foot. Hisleft adorning e goldenKadakam the heads of enemiesindebatesisasign theheadsof er the defeated opponent's head. As the Asthe head. er thedefeatedopponent's e archA vigraham ofSwamyDesikanat e archAvigraham afterseekingthep my Desikan) defeats the opponents from my Desikan)defeatstheopponents placeagoldenkadaka n shouts aloud this way because of his aloudthiswaybecauseofhis n shouts Here, SwamyDesikanstatesthathe e heads of Kudhrushti Matha e headsofKudhrushti ermission ofhisGuru bdhams like “kAdA, bdhams like“kAdA, m attheleftfoot

sadagopan.org sadagopan.org C Sri Vaikuntam. Salutations tothatAchAryan, -SthreepumsamiTunArTaupapatthividhEnama: Vaikunta-lOka M Silpi (SwamyDesikan). Herecognizes that Saalai) andadmiresthe drawingsonthetenav canvas ofthemind.Inthisseventhact,VivE character of Silpiisinvoked.The SooryO In theseventhcantoofSankalpa Salutations totheAchAryan,whowonover svasilpa-jithagheervANadait M SvizLpijt nm> gIvaR[dETyizLpcmTk«tye 702 natural towomenandmen. kaimkaryam that isclosetotheirheart intoSthree thesplit(vibhAgam) Vaikuntam, Therefore,itisfreeofblem sankalpam. isnota SriVaikuntamisnatural.It ones in phala Dhaampathyam arisesoutofkarma thissituation: Swamy Desikanexplains How canyoujustifytheMuktha male andfemaleagaininSrIVaikuntam? Jeevan escapes fromtheseloukikasukhams havetobeinvokedinSri Why doesit womenbymenandviceversaareunderstandable. eating, enjoying doesprescribethisneed?In Why Vedam SriVaikuntam? ofwomenandMenin Why istherethedivision asks aquestion: In SankalpaSooryOdhayam,thePrathi-Naa C (Viswakarmaa) withHis artistry. OMMENTS OMMENTS EANING EANING : : : : who knewwhythereis jeevanwinningoverKaamam? hya silpachamathkruthayEnama: Vaikuntam, whichisaprAkruthalOkam? Vaikuntam, 178 draws theimpressions(samskArams)on for theParama Purush ish. RegardingtheMukthaJeevansinSri ish. n here.TheDhaampadhyamoftheDivine product of Karmaa. Itaroseoutoftheirown of Karmaa. product Swamy Desikan throughHissamskArams the Devasilpi(Mayan yakan theadversaryking,(MahAMohan) dhayam, thereisasceneinwhichthe Prakruthi lOkam, loukika bhOgams like like lOkam,loukikabhOgams Prakruthi ka RaajAgoes totheartist’s studio(Silpa and whyshouldheassumetheroles of s and Purushaas is togain thechosen is s andPurushaas athArams oftheLord thepresenceof an, whicharemore ) andtheasurasilpi the twogendersin as depictedbythe C SamAdhi. through DhyAna the Lordand theformsofLord,whic Salutations tothatAchAryan worshipped eventodayat vigraham created Swamy Desikan.The andfittingthatin statueofhim in castinga life,hewonover In SwamyDesikan’sreal the dEvasilpis. alone hasdrawntheBhagavathroopamson Vidhyai. Using this army of ladies, Vivekan ofladies, Vidhyai. Usingthisarmy (Pat like Virakthi(VairAgyam), KshAnthi Kaamam, Kopam,ahankAram andlObham. and MohaRaajaa. The generalsin the Mo In theeighthactofSankalpa SooryOdhaya C like Kaamam(desire). Salutations totheAchAryan,whoknewth anAthmaguNakaamAdinirA M AnaTmgu[kamaidinrasaid àkarivdenm> 704 butnotallofthem are subham(auspicious) DhyAnam. Aaasryammeansfirmlyimplanted issubham ThirumEni,which BhagavAn’s place torealizepurityofmind.Inthe PerumAL Koilareidealplacesforsuch such aplace.TheSaarathyadvisesth aSaar called “ManOraTam”andisdrivenby or places,whereonecansucceedwithon In thesixthactofSankalpaSooryOdhayam,VivekaRaajaa searches fortheidealplace nirUpakAyaNama: SubhAsraya SamAdhiSaadhakasTAna M smaixsaxkSwan zuÉaïyinêpkay nm> 703 OMMENTARY OMMENTS EANING EANING : : : : Thiruvaheendhrapuram temple. Thiruvaheendhrapuram , who knew about the appropri sAdi prakAravidhEnama: sAdi 179 a quest.VivEkanpicksupTirumalaasthe ience), Thushti(Conte a haughtysilpi,whocompetedwithSwamy e RaajaathatSrirangam,Thirumalaand e’s dhyAnam.VivEkanclimbsinachariot willprovetobeaasrayamsforus. m, thereisabattlebetweenVivEkaRaajaa e waystoeliminate theanAthmaguNams h willlendthemselves tovisualizing Him to aPeetam.TheSilpilo seventh angam, VivEkan concludes that VivEkanconcludes angam, seventh ha Raajan’s armyarethe badguNamsof destroys theParaSainyam (Enemyarmy). In VivEkaRaajaa’sarmy aresadhguNams the mind and thus wonovertheasuraand the mindandthus athy (charioteer)named“Tarkam”tofind by Swamy Desikan himself is being being by SwamyDesikanhimselfis in themind.AllofLord’sroopams and aasrayam can be beneficial for for canbebeneficial and aasrayam ate placesfordhyAnamon ntment) andAathma st inthecontestto

sadagopan.org sadagopan.org C guNams ofMahAPurushan. describetheaathmaandanAthma Salutations tothatAchAryan,whocanclearly win OverAnAthmaguNams. Vidhyaichases andAathma lObham (Greed) Virakthi winsoverKaamam;KshAntiov 706 ra"va_yudyaeTk«ò yadava_yudyàday nm> I Parama Purushan. andthetenthact,Purushan In thefinal In theninthact,Upaayamhappens. guNams. In theeighthact, discussed. andSubhAsrayamfordhyAnamare for dhyAnam andtheseventhacts,gainin In thesixth Purushan. towi toformdefenses wish lObham which the In thefourthandfifthangams, likeraagam(desire). dhurguNams In thethirdangam,VivEkan (Vaadham)wintheirbattlesoverParaMathams. and sishya In thesecondangam,inth guNams (MahAMohan)statetheircases. In theFirstangam,Thelead how theseguNamsoperateaswellho aatma Swamy Desikanpicturesvividlythe nama: kshamAya mahAthmAthmAnAthmaguNachEshtithajn~Apana M mhaTmaTmanaTmgu[ceiòt }apn]may nm> 705 706 NCIDENTS OMMENTS EANING TO 720 : :

AND the coverageisaboutaathm C REATION e court of Maha RaajA, the Guru (SiddhAntham) e courtofVivEkaMahaRaajA,theGuru er ofAathmaguNam(VivEkan thinks abouttheUpAyamfo

180 OF w theanAthmaguNamsaredestroyed. attains Moksham through thesankalpamof attains Moksham and anathmaguNamsofhumanbeings P g of knowledge by VivEkan about theplace about byVivEkan ofknowledge g activities of dhurguNams like Kaamam, likeKaamam, activities ofdhurguNams away ahankAram.ThusAathmaguNams ADHUKA n VivEkan so that they can rule over er kOpam,Thushtiisvictoriousover a guNamswinningoveranAthma S r Moksham afterwinningthe r Moksham ) andtheheadofanAthma AHASRAM : N AAM A S

dEsamsthathevisited. abovedhivya EmperumAns ofallthe SwamyDesika Sankalpa SooryOdhayam, C NammAzhwAr respectively. tooffer Hiswors AzhwAr Thirunakari Salutations tothatAchAryan,whohadaha C DiNDima Kavi. YaadhavAbhyudayam, whichisbetterth Salutations tothat AchAryan,who dhivya dEsams (ThiruvaNNParichAram,Th dhivya dEsams NammAzhwAr; Swamycontinuedontowo Sthuthi) andatAzhwArThirunakarito Sri Villiputthur(fortheMangaLAsAsanam dhanus); Raamachandra Hisown (DharbhaSayanamandAd ThiruppullANi ofthedambuilt Yaathraa toSriSethu(site incidents inSwamyDesikan’s From thisNaamAtothe720 maanasAyanama: sEvaasanthushta SrIsEthuSaThakOpAdi M 707 ïIsetuzQkaepaid sevasNtuòmansay nm> KshEmam). Kaavyarathnam” kaavyam as“KshEmatam commentary ontheSwamy’s magnificent K Appaya DheekshitharadmiredYaadhavAbhyuda fitfor of Kavi-TaarkikaSimhamisonly forhi before SwamyDesikanandapologized 24sargams. in charithtram ofLordKrishna itandcreatedhi Swamy Desikanbrowsed RaamAbhyudayam toSwamyDesikanandwas A wellknownpoetbythenameofDiND M RaaghavAbhudayOthkrushta Yaad OMMENTS OMMENTS EANING EANING : : : : charithram. SwamyDesikanstartedfromSrirangamfora th NaamA, Thirukkudanthai NaamA,Thirukkudanthai Swamy stoppedontheway 181 avAbhyudaya pradAyanama: avAbhyudaya Swamy Desikan.ThegreatAdvaithin,Sri Swamy ppy mind from worshipping at Sri Sethu and worshippingatSriSethu ppy mindfrom hip toLordRamachandra andSwamy an theRaamAbhyuday perform MangaLAsAsanam for Swamy performMangaLAsAsanamforSwamy ofANDALandSamarpaNamGodhA byLordRaamabhadrantoreachLanka), hi JagannAtha PerumAl,whogaveLord hi JagannAtha When DiNDima Kavireadit,prostrated WhenDiNDima blessed uswiththeKaavyamof aavyam. SwamyDesikanintroducedthis n has included his tributestothe includedhis n has s ownkaavyamdealingwiththenoble s haughtinessandadmittedthat thetitle iruvananthapuram etal).Inthe6 rship theEmperumAnsatKeralaa (The Kaavyamthatblessesonewith iman gavehisliterarywork named yam somuchthathewrotea scholarly full of praise for his own kaavyam. full ofpraiseforhisownkaavyam. at ThirumAlirum ChOlai, ChOlai, at ThirumAlirum Desikan salutesvarious am, composedby th actof

sadagopan.org sadagopan.org C charmer. Salutations tothatAchAryan atKaanchipuram. (LordVaradarAjan) of HasthiGiri Salutations tothatAchAryan, Salutations tothatAchAryan, whovisite C restoredby livelihood was Salutations tothatAchAryan, whowasthan M narEndra 711 nreNÔviNdtay vandithAya nm> nama: BhagavAn. snakethrough destruction ofthisfierce away allthesnakesincludingfierce Swamyimmediate by Manthram wasinvoked line howevercrossed the fierce snake unable tocrossthoselinesandapproach Swamydrewsomelineson snakes. poisonous challeng handler snake Once aprofessional narEndramadasarpagnEnama: M 710 nreNOmdspR1e nm> HastheesasEvAkulAthmanEnama: M 709 hStIzsevak…laTmne nm> nama: bhagavathkshEthrasEvArasAkulAya ChOLadEseeya M cealdezIyÉgvT]eÇsevarsak…laynm> 708 OMMENTS OMMENTS EANING EANING EANING EANING : : : : : : the compassionateAchAryan. , whodestroyedthefearsome whose mind was filled with joy from the Sevai of the Lord Lord theSevaiof whose mindwasfilledwithjoyfrom 182 d manydhivyadEsamsofChOLacountry. one. ThisnAmaarefersto SwamyDesikan’s the help of His upAs His the helpof and approached Swamy Desikan. Garuda approachedSwamyDesikan. and Swamy Desikantoharmhim.Onebigand ked by the grateful snake handler,whose snake ked bythegrateful ed SwamyDesikantocontrolhismost ly. Garuda BhagavAn appeared and took appearedandtook ly. GarudaBhagavAn thegroundandallbutonesnakewere snake belonging tothesnake snake belonging anaa Moorthy,Garuda Lord, whodrankitand disappeared.The was Lord’sleelaa.Swamy askedthemerchant C charithram ashisaarAdhanaMoorthy. Salutations tothatAchAryan,whoha hisavathAram). Thirumala withlinksto (In thefirstvisittoThirumal Salutations tothatAchAryan,whohadgreat mysterious phalans(VichithrasidhdithaGarudaDaNDakam). Salutations totheAchAryan, whocreated PanchAsathforthe and Garuda away. ItisalsosaidthatSwamyrecited returned thesnakes.Thesn livelihood. SwamyrecitedSrIGarudaPanc offending snakes.HefellatSwamy’sfeet The worriedsnakecharmerlosthisliveliho white horse,whichwas eatinguphisinvent side and st merchant rantoSwamyDesikan’s himselfduringthat PrasAdham andfasted selling peanuts(Kadalai).Swamyoffere had torestataVaisyar’sfrontporchfo The reference hereistoanincidentthat AchAryaavahachArithraVaajiv M AaíyaRvhcairÇvaijvKÇaix dEvtay nm> 714 sEvArTagamanOthsukAyanama: RangEsa PunarVrushAdri M pnv&R;aiÔ r¼ez sevawRgmnaeTsukay nm> 713 taarkshya-daNDakOtthamadhAthrudhiyEnama: M 712 taúyRd{fkaeÄmdat&ixye nm> OMMENTS EANING EANING EANING : : : : a, SwamycomposedDayASath ake charmersaluted Swamyas restoration ofthesnakes. akthrAdhi daivathAya nama: akthrAdhi daivathAya 183 Garuda DaNDakamfortakingthesnakesaway happened near ThirukkOvilUr, whenSwamy happenednearThirukkOvilUr, r the night. The merchant had a business in r thenight.Themerchanthadabusiness d Sri HayagrIva Bhagavan of wondrous d SriHayagrIvaBhagavanofwondrous the nobleGarudaDaNDakam,whichyields od, when Garuda BhagavAn lifted away the away lifted BhagavAn od, whenGaruda d purewater forLordHayagrIvanas hAsath and the pleasedGarudaBhagavAn hAsath andthe joy in revisiting Thirumala and Srirangam. andSrirangam. joy inrevisitingThirumala merchant wasamazed ory ofpeanuts.Swamy and prayed for the restoration of his andprayedfortherestorationofhis ated that he could not control a beautiful ated thathecouldnotcontrolabeautiful night. In themiddle night. In to bringsomemilkand offeredittothe akam andthenherevisited SarvaTantrarandwent recognized thatit at this incredible at thisincredible of thenight,

sadagopan.org sadagopan.org Dhivya Dampathis. on withemphasis RaamAnuja SiddhAntham manySriSookthis,anushtAn through his Salutations tothatAchAryan, whogladdene C RohiNi. father ofamalechildbornonAavaNi Salutations tothatAchAryan, whowith th groundnut cropandmade happening. Thatyear,thefiel and dEva-Pithru-VishNu aavAhanam(inv special aarAdhanamfor LordHayagrIvana inthe ceremony. SwamyDesikan wasleft The illwishersofSwamy interfered andmade totake had requestedthreeBrahminscholars It wasthedayofSrArdham(deathannive C ashamed abouttheiract. HayagrIvan’s helpinspiteoftheobstacles Salutations tothatAchAryan,whoco HayAsya-poortha-theerTAhar-dr M 717 hyaSypUtRtIwaRh†>ò li¾tiv¹k«te nm> M JeevithAkhilavishtapAya 716 jIivtaiolivòpay Nama: nm> ownright. VaishNavite AchAryaninhis Swamy performedNaamakaraNAdhi SamskAra VaradhAchAryaJanakAyaNama: M 715 vrdacayRjnkay nm> OMMENTS OMMENTS EANING EANING EANING : : : : : e merchant recognized the glory ofSwamyDesikan. e merchantrecognizedtheglory ds oftheVaishNava-Vaisyar 184 ushta lajjitha vighnakruthE nama: vighnakruthE ushta lajjitha mpleted the srArddha dinam with Lord dinamwithLord mpleted thesrArddha Lord VaradarAjA’sanugrahambecamethe rsary) forSwamy Desikan’s father.Swamy lurch. Swamy was unfazed. Heperformed Swamywasunfazed. lurch. am and the strengthening of Bhagavath Bhagavath am andthestrengtheningof created byillwishersandmadethemfeel nd followed it up with SrArddha hOmam itupwithSrArddha hOmam nd followed d the hearts of the people of the world ofthe d theheartsofpeople part inthatimportan ocation). Attheend, threesatisfied these Brahmins unfit to these Brahmins unfit the observance ofSaraNAgathytothe the observance ms and trained that child to become a ms andtrainedthatchildtobecome producedhugeamountsof t annualobservance. takepart inthe C his KaavyamofPaadhukASahasram. Salutations tothatAchAryan, C of thenight. RanganAt infrontofLord sahasram PadhukA Salutations tothatAchAryan, whocomplete th Pithru-Vishnu tocomplete thatitwasLo illwishers startled groupof local VaishNavarswere,whotookpartin ceremony bythewatching illwishers.Th VaishNavAs wereseenleavingSwamyDesika RangEsa dattha KavitArkika-simhAbhidhanakAya nama: RangEsadattha KavitArkika-simhAbhidhanakAya 720 r¼zdÄkivtaikRkis—haiÉxankay nm> titleof isthe he wasmostfondof manytitlesconferred on Swamy Desikanhad PaadhukA-sEvakaabhidhAyanama: PaadharakshaasahsrOktha M padr]ashöaaeKt paÊkasevkaiÉxay nm> 719 rightfully holdingthetitle slOkams andconcededdefeataccepted challenged SwamyDesikancouldnotgobe SriRangan of completed thecomposition Yaamam ofthenight(9P.M.to12.00Mi 1,000 slOkamshimselfduringthespanof one nighttodefendhistitleas“Kavi-Taarki One day,ajealousachAryanchallengedSw rAthrinirvyooDaRangEsaPaadarakshAsahasrakAyanama: M raiÇinVyURFr¼ez padr]ashökay nm> 718 OMMENTS OMMENTS EANING EANING : : : : of Kavi-TaarkikaSimham. e SrArddham(TheerTadinam). whohasthetitleof“Paadhu “PaadhukA Sevakan” of Lord RanganAtha. “PaadhukA Sevakan”ofLordRanganAtha. 185 ey askedSwamyastowhothesethreenon- the night.SwamyDesikanspentsecond rd HayagrIvan thattooktherolesofDEva- Atha Paadhukaa Sahasram. The poet, who Sahasram.Thepoet, Atha Paadhukaa theSrArddham.Swamyexplainedto yond the composition of just threehundred ofjust yond thecomposition dnight) infrontof dnight) amy Desikantocompose1000slOkamsin Swamy DesikanasanavathAra VisEsham him during his lifetime on earth. The one onearth.Theone hislifetime himduring ka Simham”.Thispoetofferedtocreate d thecreationof1,000slOkams ha during the time span of one Yaamam ha duringthetimespanofoneYaamam n’s houseattheend oftheSrArddha kA Sevakar”,referredtoin Lord RanganAthaand

sadagopan.org sadagopan.org C king bythenameofMaadhavaPuthran. Salutations tothatAchAryan, whocomposed C Simham” byLordRanganAthaHimself. Salutations tothatAchAryan,whowasho M 7 h 771 activities that oneshould adopt. activities thatshouldbeavoided.Th Thefirst fi the average(12x12=144). witheach are groupedunder12Paddhathis ac Paddhathi hasasmany13meanings can interpretthedeep meanings.Forinstan knotted togetherinthisSrISookthi.Thie chose thenamebecause ofthemanydeep well inthisworld.SubhAshitha-neeviha SubhAshitha-neevi, whenthekingrequested theKingMaadha Swamy Desikanblessed MadhavAthmajabhUpArTaSubhAshithavidhAnavidhEnama: M maxvaTmjÉUpawR suÉai;tivxanivde nm> 770 N Please refertohttp://www.sundarasi ebook. an in separately published been have Naamas related Rahasyam Chillarai N People aboutSwamy’sexaltedstatus. toremo the LionamongPoetsandLogicians Swamy DesikanthatHehonoredDesika presented ittotheLordatSrirangamnext in Sahasram After composingthePaadhukA S OMMENTS OMMENTS WAMY A EANING EANING AAM M A A S D

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VAIBHAVAM (721 S OOKTHIS TO 769)

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underhim. kaalkshEpams their AchAryanthroughconstructionofindi Svatantra Jeeyar,KumaaraVaradAcchAretal BhAshyam togreatsishyAslikeSwamyPiLLa Salutations tothatAchAryan,whoperfor “Thirumudiadaivu “(This Salutations tothatAchAryan,whobles C Raamachandra forSithAPirAtti). Salutations tothatAchAryan tallajAyanama: HamsasandEsavivruthabhagavath-prEma M brahmatantra SvatantrAdisi äütNÇSvtNÇaidiz:yaipRtrhSykay nm> 774 bhAshyakAyanama: SaarIraka sacchishyArpitha LokAchAryAdi M laekacayaRidsiCD:yaipRtzarIrk Éa:ykaynm> 773 granTa nirmANakOvidhAyanama: SrImann-mouLikramAbhikhya M 772 ïImNmaEi¦³maiÉOy¢Nw geography ofBhArathadEsamaswell beautiful slOkamsherethatattest to LankA todeliverHismessagedivi Hamsam about thedhivyadEsamsthatitwi Hamsam byourLord.BhagavathPrEmamis DharmaPathnee.Th Hisbeloved the sideof His PirAtti.OurLordsawaHamsam nearby toLordRaamachandrainKish joyous tidings returned fromLankAafterlocating SithA slOkams.HanUmAnhad KaviKaaLiDaasan).Ithas110 ofMahA SandhEsam Kaavyam(“sending This isaSandhEsa OMMENTS EANING EANING EANING : : : : granthamisnolongeravailabletous). , who revealed BhagavAn’s deep love for His PirAtti (Lord HisPirAtti , whorevealedBhagavAn’sdeeplovefor inmaR[kaeivday nm> shyArpitha rahasyakAya nama: rahasyakAya shyArpitha 187 his skillsasapoetextraordinaire. med kaalakshEpamonBrahmaSoothraSrI PirAtti atAshOkaVanamandconveyedthe Swamy Desikan’sintimateknowledgeof sed uswithaSrISookthiknownas vidual taniyansforhimattheendoftheir vidual amessenger”-kaavyamLikeMega e namearisesfromthesandhEsamof ne consortandreturn.Therearemany kindhai. Our Lord’s love grewfurtherfor Lord’slove kindhai. Our expressed here.OurLordexplainstothe i LokAcchAr and others (BrahmaTantra i LokAcchArandothers ). Theyexpressedtheirthankfulnessto and sent it as a messenger to LankA to and sentitasamessengertoLankA ll flyoverenroutetoitsdestination,

sadagopan.org sadagopan.org C longer availabletousdueourmisfortunes. Nigama ParimaLam (Fragrance ofTamilVedA Salutations tothatAchAryan,whocreate C VaradAcchAr) withkaalakshEp Salutations tothatAchAryan, who ble M soundharyam/ Vadivazhagu of LordRangan of soundharyam/ Vadivazhagu out of him.The AmalanAdhipirAn poured Vaahanar. WhenThiruppANar Hence, beforeLordRanganAtha. brought theshou ThiruppANAzhwAr wascarriedon C ThiruppANAzhwAr. Prabhandhamof dealingwiththeAmalanAdhipirAn BhOgam” named “MuniVaahana Salutations tothatAchAryan, granTa bhOgAkhya MunivAhana M muinvahn ÉaegaOy ¢Nws<àIts¾naynm> 776 PirAnPILLAn’s6,000PaDi Thirukkuruhai Swamy Desikancreatedthisextende through Svapnamtocreate and indirectly Swamy NammAzhwar commandedSwamyDesi parimaLAyanama: kruthAseethisahasradhramiDAgama M 775 k«tazIitshö ÔimfagmprIm¦ay nm> on BhagavathVishayam.RahasyArTapara latter, hehadkaalakshEpamunderSwam Svatantra JeeyarhadkaalakshEpamon hadkaalakshEpamon Sri PiLLaiLOkAcchAr PaDi. slOkams ofSwamyDesikantothe6,000PaDi OMMENTS OMMENTS OMMENTS EANING EANING EANING : : : : : : who pleasedtheheartsofSa ams onthethreerahasyams. ams opened Hiseyesbefore th 188 sampreetha sajjanAyanama: ssed BrahmaTantra y Desikan’sKumArar,KumAraVaradAcchAr all rahasyamsexceptBhagavathVishayam; d commentary(74,000PaDi)basedon mparai was thus established forus. mparai wasthusestablished d theeightyThousand ThiruppANar acquired the name of Muni ThiruppANar acquiredthenameofMuni acommentary forHisThiruvAimozhi. bhOgam (enjoymentof theblissof lders of LokasAranga Muni ashewas Muni lders ofLokasAranga commentaries. Thea Atha) is the scope of ThiruppANar’s ofThiruppANar’s thescope Atha) is ly on SrI BhAshyam. BrahmaTantra ly onSrIBhAshyam. ofPiLLAnledtothecount80,000 s); Thisextraordinarygrantham isno kan directly kan directly at Az jjanams withHisSrISookthi e Lord,thePaasurams of Jeeyar (and KumAra Jeeyar (andKumAra PaDigranthamof hwAr Thirunagari hwAr Thirunagari ddition of74,000 C Taathparya RathnAvaLi”. “DhramiDopanishad Salutations tothatAchAryan,whobl C AzhwAr. (commentary) forthe“KaNNInuNNSiRu Salutations tothatAchA Jeeyar) andhencethereferenceto Vaahana BhOgamattherequestofPeraru Vaahana BhOgam”.GuruParamparaastates Prabhandham. Hence,Swamynamedhiscom to house the essence of the profound ThiruvAimozhi. to housetheessenceof theprofoundThiruvAimozhi. Salutations tothatAchAryan, whocreated a prabandhOjjvala mAnasAyanama: -Saara dramiDOpanishath M Ôimfaepin;Tsar àbNxaeJJvlmansaynm> 779 Ithas130slOkams. of theRathnamsDhramiDOpanishad). this SrISookthias“DhramiDOpanishad Paasurams ofThiruvAimozhiarejewels(R Tamil Vedams(DhramiDaUpanishad). Swamy Desikan SwamyNammAzhwAr heldthat nama: draviDAmnAyataathparyarathnAvaLividhAyakAya M ÔivfaçaytaTpyRrÆavi¦ivxaykaynm> 778 thisgranthamhasbecomeextinctnow. Unfortunately, entitled, “SrIMadhuraKaviHrudhayam”.Th uswithaVyAkhy Swamy Desikanblessed Nama: dakshiNAya vyAkhyAna Srimann-MadhurakavyukthigATA M ïImNmxurkVyui´gawaVyaOyandi][ay nm> 777 OMMENTS OMMENTS EANING EANING EANING : : : : : ryan, whowas skilledincreating aVyAkhyAnam “Sajjanam” in this Naamaa. “Sajjanam”inthisNaamaa. 189 Taathparya RathnAvaLi”(necklacemadeup Anam forSriMadhuraKavi’sPrabhandham Anam athnams). SwamyDesikannamed Hence, tthAmpu” prabhandham of Madhura Kavi ofMadhura tthAmpu” prabhandham brief SrISookthi(made upof26slOkams) The meanings(taathparyams)ofthe LALa Jeeyar(BrahmaTantraSvatantra mentary onthisPrabhandhamas“Muni thatSwamyDesikancomposedMuni essed uswiththegranthamof is is a tribute to AchArya Nishtai. tributetoAchAryaNishtai. is a ’s ThiruvAimozhiistheassemblyof

sadagopan.org sadagopan.org slOkams. (BrahmaSoothram)throughnine Yaj~nOpaveetham Salutations tothatAchAryan,whobles PrayOgakram both ThiruvArAdhana “BhagavadhArAdhana PrayOgaKaarikaa”,wh Salutations tothatAchAryan,whobl theBhagavathguNamsportra focuses on asThiruvAimozhi). Paasurams identified Here Swamy DesikancoverstheSaarArTam C dealing withthefoods that produceSatthva Salutations tothatAchAryan, whoblessedus geethikruthEnama: AahAranaiyathya M 783 AaharnEyTygIitk«te nm> paasurams. count oftheir AzhwArs incarnated,thedayofavathAra thePaasuramsofPrabhan inside housed Saaram” outofhisreverencefortheFour Salutations tothatAchAryan,whoblessed nirmAthrEnama: PrabandhasAra M àbNxsar inmaRÇenm> 782 navaslOkeesangruheethabr M 781 nvðaekIs'!g&hItäüsUÇivxanykay nm> M SlOka-thrayOktha 780 ðaekÇyaeKt bhagavadAra Égvdarxnivix³may nm> OMMENTS EANING EANING EANING EANING : : : : : ahmasoothra vidhAnakAyanama: am and Bhagavath dhyAna kramam . am andBhagavathdhyAnakramam 190 dhana vidhikramAyanama: yed in these individual ThiruvAimozhis. yed intheseindividualThiruvAimozhis. m, the number of Prabhandhams, thetotal of Prabhandhams, m, thenumber dha Saaram thedhivyadEsams,where Thousand Sacred Collect. Swamy Desikan ThousandSacredCollect.SwamyDesikan GuNam and Jn~Anam in us. He listed the the us.Helisted GuNamandJn~Anam in essed us with a SrI Sookthi named essed uswithaSrISookthi Through such aneffort,SwamyDesikan such Through us with the SrI Sookthi of “Prabhandha withtheSrISookthiof“Prabhandha us sed uswiththeconsecrationof withtheSrI Sookth ich contains threeslOkamstocover ich contains of eachThiruvAimozhi(setten i ofAahAraNiyamam “CharamaSlOkaChurukku”). Sookthiof Desikan’s SrI Pasuramsthatcoul of CharamaslOkaminto Salutations tothatAchAryan SrI Sookthiof“DhvayaChurukku”). (T assongs. usable small numberofslOkams Salutations tothatAchAryan, whocondens Churukku”). reference hereistoSwamyDesikan’s essence ofthemeaningsMoolaManthr Salutations tothatAchAryan,whohadthepo blessed uswiththeircommentaries andsu Swamy Desikan’s PoorvAchAryAs(SwamyAl C Prapatthi astheessenceofBhagavathGitaa. Salutations tothatAchAryan, whohadthe PrapatthigarbhageethArTagA M àpiÄgÉRgItawRgawak«itivc]paynm> 787 nama: gATaasangrahakOvidAya CharamaslOkasangrAhee M crmðaeks'!¢aih gawas'!¢h kaeivday nm> 786 dvayamanthrArTasangrAhee M ÖvymNÇawRs'!¢aih gawakr[di][aynm> 785 kruthivisAradAyanama: MoolamanthrArTasangrAheegATaa M 784 mUlmNÇawRs'!¢aih ga foods thatcouldbeconsumedtowardsgo OMMENTS EANING EANING EANING EANING : : : :

: wak«it ivzardaynm> , who had the intellectual power to condense the meanings themeanings powertocondense , whohadtheintellectual gATaakaraNa dakshiNAya nama: gATaakaraNa dakshiNAya Taakruthi vichakshaNAyanama: 191 SrI Sookthi known as “Thirumanthrira SrI Sookthiknownas mmaries onBhagavathGitaa(GeethArTa mmaries d besung(ThereferencehereistoSwamy ed the meanings of dhvaya manthramin ed themeaningsofdhvaya wer tocreatetheslOkamsthatprovide power tocreate slOkamsthatcelebrated avanthAr andAchArya RaamAnujA) have al and the foods thathavetobe avoided. al andthefoods he reference here is to Swamy Desikan’s he referencehereistoSwamyDesikan’s am and could be sung as songs. (The assongs. am andcouldbesung

sadagopan.org sadagopan.org C of curingthediseaseKant Salutations totheSadAchAryan,who’sSrI Geethai. Desikan pointedoutthatSaraNAgathy is Swamy AlavanthAr’sSanskritSrISookthiof them witha TamilSrISookthinamedGeethA for thebenefitofaasthikAsspeaking fortheabovetwocomm Taathparya Chandrikai Sangraha andGeethABhAshyam).SwamyDe Sri BhAshyam forthefuturegenerations. Sri BhAshyam Sri SudarsanaSoorion SrI BhAshyamof Salutations tothatgreat AchAryan,who nama: rakshithAdhyathma bhAshyakAya SruthaPrakAsikaarakshaa M ïutàkaizka r]ari]taXyaTmÉa:ykaynm> 789 recognize thepowerofSrIPaadha TheerthamofSwamyDesikan. Dampathys. Theywereelatedandgavethe andalsoledto LakshmaNAcchAr’s disease Desikan forawholeyear.Thepower pardon.Theypart seek his Desikan to to SwamyDesikanandhastened This AchAryan’swiferecognizedtheapachA Hedeveloped affected KanthAdaiAchAryan. Karnataka statewithhisfamilyandsishyAs. AchAryan. SwamyDesikanwasheartbroken whattheyth SwamyDesikanfor man handled KanthAdai AchAryantookthatasaninsult praNAmams duetohispreoccupationwith LakshmaNAcchAr of KanthAdai Sookthi andfailedtonoticethearrival of Back inSrirangam,onedaySwamyDesikan LakshmaNchAryarOgaghnapaad M l]m[acayRraeg¹padtIwRàÉavkay nm> 788 OMMENTS EANING EANING : : : hAdai LakshmaNAcchArSwamy. Swamy. Swamy Desikan did not get uptoofferhis Swamy.SwamyDesikandidnotget toSathyagalam tofall atthesacred feetofSwamy 192 only Tamillanguage, SwamyDesikanblessed AchArya RaamAnujaa) andtherebysaved the nama: a theerTaprabhAvakAya protected Srutha PrakAsikaa(commentary of a famous Sri Vaishnava AchAryabythename a famousSriVaishnava ook theSriPaadhaTheerthamofSwamy Paadha Theertham had the intrinsic power Theerthamhadtheintrinsic Paadha the central messageofSrimathBhagavath totheirAchAryan;they becameirate and the samename.InthisSrISookthi,Swamy the birthofachild ram committed by her husband’s sishyans ram committedbyherhusband’ssishyans was engrossedinenjoyinganAchAryaSri name ofTheertthaPiLLaitothechild of thatSri PaadhaTheerthamcured Back atSrirangam,thesishyA’soffenses sikan hadhisowncommentaryknown as whathewasreading.ThesishyAsof a skin disease andalsohadnochildren. a skindisease rTa Sangraham, which was derived from rTa Sangraham,whichwasderivedfrom and left Srirangam for Sathyagalamin for and leftSrirangam ought wasadeliberateinsulttotheir entaries inmajesticSanskrit.Further for LakshmaNAcchAr RanganAthan is the source fortheremoval of source RanganAthan isthe C (YaadhvAchalam). ofMelkote forThirunArAyaNan perform MangaLAsAsanam Salutations toSwamyDesikan,whowase Desikanto SrIVaishNavAs. one ofthegreatest UpakArams ofSwamy and SathaDhUshaNitodefeatthose,whofo BhAshyam. SwamyDesikanwentontocrea commentary thatday,wewouldneverhave IfSwamy Sathyagalam inKarnAtakaa. the battlefieldandtraveledwithpr “Srutha PrakAsikaa”aswellhistwoyoung he recordedfromNadathUr AmmAL’sK requested SwamyDesikantoprotecthispa Sudarsan with werekilledalong LokAcchAr battle,ma Srirangam. Intheensuing while helivedatSrirangam.TheMuslimsha This Naamaareferstoanotherimportanteven C composed aGrantham knownas prayed toLord RanganAtha toremove the While atSathyagalamduringtheMuslimoc C fearsthroughtheSr freed fromits Salutations tothatSadaac abheethisthavasanjAthaabhe M AÉIitStvsÃat AÉIitr¼purIgtyenm> 791 AchArya RaamAnujaa. toMelkoteperf went onayaathrai After rescuingSruthaPrakAsikaawithhi gathibhAsurAyanama: YaadhavAchalabhadrAsAsanaarTa M 790 yadvaclÉÔazasnawRgit Éasuray nm> OMMENTS OMMENTS OMMENTS EANING EANING : : : : : hAryan, whoreturned toth AbheethiSthavam;here, I SookthiofAbheethiSthavam. ethi RangapureegathayEnama: orm MangaLAsAsanam for ThirunArAyaNan and forThirunArAyaNan orm MangaLAsAsanam 193 ny VaishNavaasincludingSwamyPiLLai s journeytoSathyagalam, SwamyDesikan ecious treasure of Srutha PrakAsikaa to PrakAsikaa treasureofSrutha ecious aalakshEpams onSriBhAshyam)named lm leaf manuscript of the commentary(as lm leafmanuscriptofthe fear thatwasgripping Srirangam.Swamy Desikan had not saved thisprecious Desikan hadnotsaved d invaded from the north and laid siege to thenorthandlaidsiege d invadedfrom te AdhikaraNaSaarAvaLi, TatthvaDeekai und fault withSruthaPrakAsikaa.Thisis und fault ffulgent withtheyaathraahemadeto ffulgent sons. Swamy escaped miraculously from sons.Swamyescapedmiraculously known the traditional meanings of Sri knownthetraditionalmeaningsofSri every kindoffearand cupation of Srirangam, Swamy Desikan cupation ofSrirangam,SwamyDesikan a Soori.Earlier,SudarsanaSoorihad t inthelifehistoryofSwamyDesikan, e dhivya dEsam of Srirangam e dhivyadEsamofSrirangam Swamy pointedoutthatSri prayed for the safe prayed forthe

sadagopan.org sadagopan.org ;[ t Ekatilat vaziyv[ KoppaNAryan, whowasinstrumentalindriv Salutations totheAchAryan,whowas pl immediately toSrirangam to enjoythesevaiofLord. Srirangam onceagain.Swamywasgladto Moolavar and arrangedfortheresumption KoppaNAryar broughtbacktheuthsavaMoorth positively andtheMuslimswerechasedaw return toSrirangamforthe Daasan, Oppiliappan Koil VaradAchAri Sadagopan Sadagopan Daasan, OppiliappanKoil VaradAchAri Swamy Desikan SaraNam ThiruvadigaLE vaziy]i T\p na[ilMn ebook. Pleaserefertohttp://www. Srimad RahasyaThrayaSaramrelatedNaamas N Thirumalaa, whereLordRanganAthaawasbe Srirangamandrestoredpeac Muslims from ofChenji.He KoppaNAryan wastheking C Srirangam forpunar-PrathishtaiandAarAdhanam. bringing backtheUthsava Vigrahamsof RangaprApithaRangEsaGOpa M 792 r¼àaiptr¼ezgaep[ayRyStuitiàyay nm> ec[ that KoppaNArya overthisMahOpakAram with pleased so SwamyDesikanwas theLordtoSrirangam. returned and Muslims mankai[ OMMENTS A EANING I tila nl M f {emaR N\b A f [iy]iEca S 793 : : f mab[ f patarvin f ta[ f ta] f Elaa TO f p 1008:S f vazna[ f T\p < l f mlArk f tirq f mAb vaz-wa[iya f vRnikman f ba] f tmla f p MangaLAsAsanam oftheLord f . < l RIMAD f FRm f Evtan f eka] f mAbkq f -vaziyv[ sundarasimham.org/ebooks/SRTS.pdf f . R 194 NArya sthuthipriyAyanama: f taciaiy[ AHASYA f daFk f tEtcikE[! tEtcikE[! he praisedthevalourofKOppaNArya. ay. ABhagavathOtthamar bythename of assembled a bigarmyanddrovewaythe a assembled ing awaytheMuslims of the ThiruvArAdhanam fortheLordof theThiruvArAdhanam of SriRanganAthafromThirumalaato f tam f kq ing worshippedduring hear this good news and returned eased withthepraiselavishedon ys, brokedownthestonewallinfrontof have been published havebeenpublished e there. Afterwards, hetraveledto f

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