Maha Navami - Lord Hayagreeva

Maha Navami Day is a day to worship Lord Hayagreeva the ultimate source of knowledge. It is by worshipping Lord Hayagreeva that Lord Dakshinamoorthy and Goddess Saraswati have attained glory and are known as the God and Goddess of learning.

Sri Swami Desikan's Thirunakshatram

 

Today is Vijaya Dasami and also the avathara dinam of Sri Swami Vedanta Desikan. The Mahanavami day is celebrated by Sri Vaishnavas by worshipping Lord Hayagreeva. Is it a wonder that Sri Swami Vedanta Desikan’s thirunakshatram coincides with Vijaya Dasami day after the worship of Swami’s ishta deivam Sri Hayagreeva Perumal!
I am sharing a short post on Sri Swami Vedanta Desikan based on the Thiruppavai Upanyasams by HH Thirukkudanthai Srimath Andavan and Sri U.Ve NadAdur Villur KaruNAkarAcchAr Swamy.
Elle ilam kiliye innam urangudhiyo
chil enru azhaiyen min nangaiyeer podharuginren
vallai un katturaigal pande un vaay aridhum
valleergal neengale naane thaan aayiduga
ollai nee podhaay unakkenna verudaiyai
ellaarum pondhaaro pondhaar pondhu ennikkol
val aanai konraanai maatraarai maatrazhikka
vallaanai maayanai paadelor embaavaay
Who is this parrot awakened by Nachiar in this pasuram? Most people would say it is Sri Thirumangai Azhwar but, this pasuram also makes reference to Swami Desikan; the parrot in the hand of Goda Piratti. The 15th Thiruppavai pasuram is suitable for Swami Vedanta Desikan as he is the only Acharyan who composed Achyutha Satakam in Nayika Bhavam like the Azhwars.
Swami Desikan has referred to himself as the parrot in many of his Sri Sukthis. In Srimad Rahasya Traya Saaram, Swami Desikan states that his acharyans trained him in the same manner in which parrots are trained to say Bagawath Naamam like “Ranga”. Swami Desikan is the incarnation of Lord Srinivasa, the divine bell and Swami Ramanuja. Despite being a prodigy who did not have to study to imbibe knowledge, Swami Desikan was the epitome of acharya bakthi. It was this devotion to his acharyans which made him think of himself as a parrot in the hand of his acharyans.
He once again compares himself to a parrot in the Devanayaka Panchasat slokam.
SamrakshaNIyam amarAdhipathE Thvayaivam
dhUram prayAthamapi dhusthyajya-gADabandham
aakrushtavAnasi BhavAn anukampamAna:
soothrAnubhaddha sakuni-kramatha: Svayam mAm

Swami says, like the owner of a parrot who tied a long rope to the parrot's leg before letting it fly away so that it may think it is free but pulls the rope to bring the bird home when it has reached the end of its tether, Lord Devanayaka has pulled Swami towards him. Swami Desikan states that even though he wishes to leave, he is unable to because he is attracted by Lord Devanayaka.
Swami has not only called himself a parrot but he also states that he is a “balan” in Daya Shatakam.
Vedanta-Desika-pade vinivesya baalam
Devo Daya-satakam etat avaadayat maam
Vaihaarikena vidhinaa samaye grheetam
Veenaa-viseshamiva Venkata sailanathah
Swami Desikan states in the above slokam that he is only a child and whatever slokams he has sung are words made to come out of him by Lord Srinivasa. If someone plays the veena, is the credit given to the musician or the veena?
Swami Desikan is the ilam kili – the baby parrot. The following anecdote about child Desikan also shows him as the young parrot. At around the age of five, Swami Desikan wished to accompany Sri Apullar to attend the kalakshepam of Sri Nadadoor Ammal. Sri Apullar arrived at the venue with Swami Desikan a little after the kalakshepam had started. Sri Nadadoor Ammal paused to inquire about the child. After a few minutes when he had to continue with the kalakshepam he couldn’t recall the verse he should continue with. None of the other disciples gathered there could recall the verse either and to everyone’s amazement, child Desikan mentioned the last verse Sri Nadadoor Ammal had uttered before taking a break. Sri Nadadoor Ammal blessed Swami Desikan and proclaimed that he will be a great Vedanthacharya. Sri Nadadoor Ammal blessed him saying that ‘Pratishtapita Vedaantah Prati- Kshipta Bahir Mathaa Bhooyaah Traividyaa Maanyas Tvam Bhoori Kalyaana Bhaajanam’. The above verse meant that Swami Desikan would establish the Vedanta Shastras, remove the doubts sown by atheists and people trying to twist the meaning of the Vedas and that Swami Desikan would be revered by the Vedic Scholars who have learnt the three Vedas.
Sri Swami Desikan’s magnum opus was Srimath Rahasya Traya Saram. Sri Swami Desikan also composed the Sri Ranganatha Paduka Sahasram a grantham with 1008 slokams in the last quarter of the night. There are 32 Paddhathis in this grantham and the Chitra Paddhathi especially highlights the genious of Sri Swami Desikan. Those who are interested can view the following animations on a few Chitra Paddhathi slokams; Knight’s tour problem, Garuda Gathi, 16 Petalled Lotus

https://youtu.be/qFLI830n3Kc animation of Garuda Gathi
animation of slokam 939 16 and 8 petal lotus https://youtu.be/LskOnvJm3tM and https://youtu.be/mcaYGSjq54g
animation of chitra padhathi slokam 929 and 930, solution to Knight’s Tour chess board Problem problem https://www.youtube.com/watch?v=1Ro5ht1GERc...
Below is slokam 936 from Sri Ranganatha Paduka Sahasram.
यायायायायायायाया यायायायायायायाया
यायायायायायायाया यायायायायायायाया
யாயாயாயாயாயாயாயா யாயாயாயாயாயாயாயா
யாயாயாயாயாயாயாயா யாயாயாயாயாயாயாயா
The beauty of this slokam is that it is composed entirely of only one letter! The letter या யா is repeated 32 times. It is a very easy slokam to memorise for people like me!
Short meaning a translation of HH Therazhundur Srimath Andavan’s commentary is given below. Will cover the details of this slokam in a subsequent post.
I pray to Lord Ranganatha’s paduka that ruled the Kingdom of Ayodhya while Lord Rama was sojourning in the forest, that Paduka that confers gnanam and auspiciousness, that paduka that destroys our enemies, that Paduka that helps us to unite with Perumal to protect us.

முசல கிசலயம் musalakisalayam

 

Sri Periyavachan Pillai had a kainkaryaparar named Varadarajan. Sri Varadarajan helped in the thirumadappaLLi (kitchen) of Sri Periyavachan Pillai. Sri Varadarajan had not undergone formal vedic studies and he had passed over three decades of his life without attending school (patasalas).

One day when his acharyan was away, he noticed the students of Sri Periyavachan Pillai engrossed in philosophical debates. Feeling curious, Sri Varadarajan approached them and asked them the topic they were discussing. The disciples felt that the naïve Sri Varadarajan would not understand the philosophy and one of them in a humorous vein said, “We are discussing முசல கிசலயம் musalakisalayam!”

Sri Varadarajan did not understand that the students were making fun of him. Later he mentioned to Sri Periyavachan Pillai that the students had been discussing முசல கிசலயம். Sri Periyavachan Pillai felt very sad that the naïve Sri Varadarajan did not even understand the insult. Sri Periyavachan Pillai explained that முசல கிசலயம்  meant உலக்கைக் கொழுந்து in Sanskrit. The embarrassed Sri Varadarajan sought refuge under Sri Periyavachan Pillai. With the blessings and guidance of Sri Periyavachan Pillai, Sri Varadarajan transformed into a great scholar and composed a commentary on Sri Nammazhwar’s thiruvaimozhi called 12000 padi. As he became adept at winning debates, he got the title “Sri Vadhi Kesari”. He also composed a grantham titled “musalakisalayam”. Later, he embraced sanyasa and was known as Sri vadhi Kesari Azhagiya Manavala Jiyar.

ARCHIRADHI MARGAM

Paryanka Vidhya describes the path taken by a jeevatma en route to Parama Patham when it attains mukthi.  The jeevatma exits the body through the 101^st nerve which opens up on the top of the skull. Only this nerve which exits from the top of the skull leads to Parama Patham. Other nerves lead a soul to various other worlds like hell and heaven via the path called dhoomadhi margam i.e the path of smoke.

The moment the jeevatma exits through the 101^st nerve Brahma nAdi, it gets on to the path made of Sun rays and climbs up towards the solar orb. It enters a small hole in the sun and the moment it reaches the other side of the sun, it is welcomed by many Devas who guide the jeevatma further along the path of light till it reaches Parama Patham. The path of light is known as archiradhi margam.

Sri Swami Vedanta Desikan has described this divine path in slokam 28 of Adhigara Sangraham.

நடைபெற அங்கி பகலொளிநாள் உத்தராயணமாண்டு

இடை வருகாற்றிரவி இரவின் பதி மின் வருணன்

குடையுடை வானவர் கோன் பிரசாபதி யென்றிவரால்

இடையிடை போகங்களெய்தி எழிற்பதமேறுவரே

The path is also described in Sanskrit in the 39th slokam of Saranagathi Deepika by Sri Swami Vedanta Desikan as given below.

अर्चिर्दिनं विशदपक्ष उदक्प्रयाणम्   

संवत्सरो मरुदशीतकर: शशाङ्क I

सौदामनी जलपतिवर्लजित् प्रजेश:

इत्यातिवाहिक सखो नयसि स्वकीयान् II  

Sri Swami Vedanta Desikan also described this divine path in the gathivisheshaadhikaaram of the Srimath Rahasya Traya Saaram as given below.

ज्वलन-दिवस-ज्योत्स्नापक्षोत्तरायण-वत्सरान्

पवन-तपन-प्रालेयांशून् क्रमादचिरधुतिम् 

As soon as the jeevatma climbs up by getting on to the solar rays, it is welcomed by the deity in charge of Agni (ज्वलन). As the jeevatma is first welcomed by Agni Devatha, the divine path is called as archiradhi margam. “Adhi” here means “etc”.

 

Agni guides the jeevatma to the end of his region and hands over the jeevatma to the deity in charge of “day” दिवस பகலின் தேவதை . Who in turn guides the jeevatma to the deity in charge of Sukla Paksham i.e the bright lunar phase ज्योत्स्नापक्ष சுக்ல பக்ஷத்தின் தேவதை . The deity of Sukla Paksham welcomes the jeevatma and hands it over to the deity in charge of the year वत्सरान्; i.e சம்வத்சர தேவதை who in turn takes the jeevatma to Vayu पवन வாயு தேவதை  then to the Sun God (Surya Bagawan) तपन. The Sun hands over the jeevatma to the Moon प्रालेयांशून्. From the world of Moon, the jeevatma enters the region of lightening and is guided by Vidhyut then Varunan followed by Indran and Prajapathi. Finally, a devatha called Amaanavan guides the jeevatma across the holy Viraja River to the amazing abode of Parama Patham.

Prapatti Part 2

 

Sri Iswara uvacha

श्री राम राम रामेति रमे रामे मनोरमे ।

सहस्रनाम तत् तुल्यं रामनाम वरानने ॥

śrī rāma rāma rāmeti rame rāme manorame .

sahasranāma tat tulyaṃ rāmanāma varānane ..

Lord Siva had said to Goddess Parvati in the above slokam that chanting “Rama Nama” gladdens his heart and chanting “Rama Rama Rama” is equal to chanting one thousand names of Lord Vishnu. In Sanskrit, Ra is assigned 2 and ma is the fifth letter. Multiplying 2X5 we get 10. 10 to the power 3 is 1000. It is said that the compassionate Lord Siva also roams around the streets of Kasi and utters Rama Nama in the ears of those breathing their last.

In Sanathana Dharma we have 3 main mutts; that of Sri Adisankaracharya (Current Kanchi, Sringeri and Joshi Mutts are branches), Swami Ramanujacharyar’s (there are 74 simhasanadhipadhis) and Sri Madhwacharyars Dwaita school of philosophy.

All 3 acharyas Sri Adisankaracharya, Swami Ramanujacharya and Sri Madhwacharyar believed in “one brahmam” i.e there is only one supreme being. Sanathana Dharma is a monotheistic religion with a firm belief in only one Brahmam (Supreme Paramatman). All 3 acharyas Sri Adisankaracharya, Swami Ramanujacharya and Sri Madhwacharyar also taught that Brahmam is Sriman Narayanan. The difference of opinions that they had was related to philosophy i.e their difference of opinion was related to characteristics of brahmam and how and why this Universe is created etc.

One of the main purposes of Sri Adisankaracharya incarnation was to free the common people from the influence of Baudham பௌத்தம் and Jaina mathams that promoted shunya vadham. The shunya vadhin’s said that there is nothing and in reply, Sri Adi Sankaracharya said that there is one brahmam. To refute shunya vadham Sri Adisankaracharya promoted “advaitam”, but his advice to common people was to follow yuga dharmam of Hari Nama Sankeerthanam, “Bhaja Govindam Bhaja Govindam”. Everyone knows the story that when he transmigrated into the body of the king so that he could answer the questions posed by Sri Mandalamisra’s wife, the ministers wishing to retain Sri Adi Sankaracharya as their sovereign decided to burn his thirumeni. Coming to know about their plot, Sri Adi Sankaracharya transmigrated back into his sareeram and found that he was engulfed by flames on all sides as the soldiers had already set fire to his thirumeni. Finding himself in this dangerous plight, he immediately sought refuge in Lord Narasimha, “Lakshmi Narasimha, Mama Dehi Karavalambam”. So, the instruction of the acharya to the common people is very clear. It is to follow the Yuga Dharmama of Sri Hari Nama Sankeerthanam and to seek refuge under the lotus feet of Lord Narayana.

Sri Kanchi Mahaperiyava also encouraged the recitation of Sri Vishnu Sahasranamam and he regularly chanted “Narayana”. On Srimukhams Sri Mahaperiyava and all Sankaracharyas sign off by writing “ Narayanasmriti” We are all blessed to have lived during the period of the great mahacharya, Sri Kanchi Mahaperiyava who had attained great manthra siddhi and it is worth noting that this great acharya repeatedly chanted thirunamam of Lord Narayana.

Hari Nama Sankeerthanam is encouraged as a means to mukthi. It is an indirect means as repeatedly chanting thirunamam generates a desire in the person to perform either bakthi or prapatti. This was the case in Ajamila charitram as well. After Ajamilan was freed from Yama Dhuthas by Vishnu Dhutas, he started meditating upon Perumal (bakthi yogam) and by following prescribed practices he obtained mukthi at a later time. So, Ajamila Charitram shows that Hari Nama Sankeerthanam indirectly bestows moksham by making the person either perform bakthi or prapatti.

Prapatti

 

My brother and I were blessed with samasrayanam and bharanyasam anugraham by HH Prakrutham Srimath Azhjagiyasingar  on Sri Jayanthi day In 2013. I wanted to write a short post on Sri Jayanthi day this year, but due to lack of time, I could not do so. I Am posting my write-up now because I feel it is better late than never.

As per shastras, a person can obtain mukthi only by performing bakthi or prapatti. Many people think that devotional acts like going to the temple is the bakthi mentioned by the shastras. This is not true. The bakthi stated by shastras is one of the 32 Brahmma Vidhya; i.e bakthi yogam. This bakthi cannot be performed by ordinary people like us. This involves difficult yogas like panchagni vidhya. For example, in the panchagni vidhya bakthi yogin uninterruptedly meditates upon Perumal in summer while sitting amidst 4 burning fires under the scorching sun! So, we cannot perform the bakthi mentioned by shastras, and the only option left for us is prapatti. Prapatti is one of the 32 Brahma Vidhyas as well and is called Nyasa Vidhya. This is the only feasible option for us.

Many people argue that one need not perform prapatti at a young age and that one can wait till they are old. Does anyone know what our lifespan is? We do not even know what is going to happen in the next few seconds and hence, how can we assume that we will live long enough and will have time to perform prapatti in our old age? Shouldn’t this same logic of waiting till one's old age apply while taking life insurance too? Why keep paying hefty fees now? Why not start paying policy fees in our old age just before our life comes to an end? As uncertainty is the only certainty of life, one must not waste time and should perform prapatti as soon as possible.

The next confusion people have is prohibition involving ahara niyamam. My acharyan has said that yes not following proper ahara niyamam and eating in restaurants make a person incur sins. This is true whether a person has performed prapatti or not. A person who does not follow ahara niyamam after performing prapatti has to endure minor punishments in this life whereas those people who have not performed prapatti and do prohibited activities like eating at restaurants also incur sins, but instead of minor punishments here, they have to undergo severe punishments in hell. Now, which option is better?

Yet another factor that prevents people from performing prapatti is the devotion they feel for other devathas. Now other devathas including Sivan, Brahmma or Durga cannot offer mukthi. When Gantakarna wanted mukthi, Lord Siva advised him to perform saranagathi at the lotus feet of Lord Sriman Narayana only. There is a beautiful symbolism in Krishnavataram. As soon as Lord Krishna incarnated, by being closer to Perumal, the shackles of Vasudeva and Devaki came undone. Later when they swapped Krishna with Durga, as soon as they brought her into the prison, they were once again shackled. Those who wish to be freed from samsara can only get freed by performing saranagathi at the lotus feet of Perumal. Worshipping other devas will only keep us here. The names Siva, Brahmma, Indra etc represent posts and in each creation cycle, a new jeevatma is appointed to these posts. The current Brahmma, Siva, and Indra are also performing Bakthi Yogam and will attain mukthi when they finish spending their prarabhdha karma.

A person may think that as they are doing only good deeds in this janma, the next janma will only be better. The karma we have started experiencing in this janma is called prarabhdha karma. We withdraw this prarabhdha karma from the big bank called sanchita karma. Now our karma bank includes both punyas and papas. To attain moksham, both our punyam and papam must come down to zero. We cannot use punyam to cancel papams as each is from a separate bank. Let us say that the prarabhdha karma we have started enjoying in this life has a mixture of punyam (gold coins) and papam (iron coins). This prarabhdha karma can continue over many births. We have good gnanam in this birth because of the punyam we had performed earlier and we have withdrawn this punyam into our prarabhdha karma account. If we fail to make use of this opportunity now, we may not get this opportunity again for many many many births. In this janma, a person may be enjoying punyam. In the next janma, they may have to spend iron coins from their prarabhdha karma account and because they take birth to spend papam, they may not retain the gnanam about prapatti. Now, they have to undergo many many cycles of birth पुनरपि जननं पुनरपि मरणं புனரபி ஜனனம் புனரபி மரணம் punarapi jananam punrapi maranam and no one can estimate how many such births one must endure before once again getting the opportunity to learn about prapatti.

When Sri Adi Sankaracharyar’s mother was about to breathe her last, Sri Adi Sankaracharya showed the different worlds to her and after explaining the importance of breaking free from samsara, made sure that she went to Sri Vaikuntha only!

 People think punyam is accumulated through charitable acts, but this will not grant moksham.