Guest guest Posted June 18, 1998 Report Share Posted June 18, 1998 Dear Members, Can someone explain the meaning of Sri Vedanta Desika's sloka from Nyasa Tilakam starting with "'Om' ity abhyupagamya..."? Mani Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 19, 1998 Report Share Posted June 19, 1998 Dear Sri Mani Varadarajan : The slokam of interest to you is the 30th slOkam of Sri Nyaasa Tilakm , which shines as the Tilakm on the forehead of Sri RanganathA . In this prapatthi grantham , Swami Desikan elaborates thru 32 slokams , what he covered succinctly in Nyasasa Dasakam and Nyaasa Vimsathi. In the 29th slOkam , Swami Desikan declared his determination not to approach any other "Gods " , while Sri RanganathA was there to protect him . He said " tvayi sathi --paimitha desa kaala paladhAn paladhAkruthikAn Vidhi Siva pramukAn katham adhikurmahE ? " He declared his disinterest this way : While You stay there at Srirangam as the embodiment of KaruNA for SaraNAgathAs , why would we run after other "god " as Brahmaa , SivA etal for their limited blessings ? You are the One , who empowers them even those limited blessings circumscribed by time and desam .Hence , We will perfrom SaraNAgathi at Your sacred feet ALONE to gain the permanent sukham of Moksham . In the 30th slOkam , Swami Desikan comes out with his request for the boon of Moksham : Om ithi abhyupagamya Ranga NrupathE ananyOchithAm sEshathAm SvAtanthra aadhi mayeem apOhya mahatheem aadhyAma vidhyA sthithim I nithyAsankhya viseema bhUthi guNayO : yaayaamanayAsatha : sEvA sampadham IndirEsa yuvayO: eikAnthi aathyanthikeem II The salutations are for the IndirEsan ( the Lord of MahA Lakshmi ) and then to the King of Srirangam ( Ranga Nrupathi ) . Both are saluted as " Nithya asankhya viseema bhUthi gunayO : YuavayO : " (i-e) the couple with the everlasting and limitless auspiciousness and benovolent attributes . The boons sought from these divya dampathis are : 1 . Boon of everlasting servitude (sEshathvAm BASED NITHYA KAIMKARYAM )to the Lord and Periya Piraatti , which does not become appropriate for anyone else ( ananya uchithAm sEshathAm ).It does not fit with anyone else . 2. Their granting of the above request and acceptance of his saraNAgathi ( Om ithi abhyupagamya ) with the statement : Let that become so ! Swami requests the divya dampathis to say , let it be so ! Please say that " We are accepting your BharanyAsam . It is our duty to protect you " . 3. Removal of the great aj~nAnam of long standing nature that made Swami Desikan think that he is an independent entity before( svAthantrya aadhi mayeem aadhyAm mahatheem avidhyA sthithim apOhya ) 4. The exact prayer for the Boon is :" eikAnthika aathyanthikeem sEvA sampadham anAyasatha: yayAm " . I seek the nithya kaimkarya Sri that belongs to You both alone , which I wish to gain without parama prayAsam ( anAyaasatha: ) . Because of Your Omnipotence and the apAra KaruNA , I will realize effortlessly the boon of nithya kaimkarya bhAgyam at Sri Vaikuntum to serve You both .This is the MahA VisvAsam aspect of the SaraNAgathi . I am the adiyEn to both of You .I do not belong to no one else . I have fully understood now this dependence on You both as Your sEshan ( sEshathva JN~Anam ) .The ahankAram (Me) and the mamakAram ( mine) are gone now and I have broken thru with Your grace ,the dark cloud that surrounded me for the longest of times , which made me think that I am an independent entity .There is no limit to your vibhUthis and KalyANa guNAs .They shine forth eternally .To such an illustrious Divya Dampathis , I long to offer my service without let in Your permanent abode of Sri Vaikuntam effortlessly . May Thou accept my prayer and say " be it so " and grant me the boon dearest to me as Your sEsha bhUthan . The 31st slOkma is an elaboration of this prayer to the divya dampathis and the 32nd and concluding slOkam of NyAsa Tilakam is a pala sruthi that states that those who recite NyAsa Tilakam will be blessed with Kainkaryam here on Earth at Srirangam and as well as at Sri Vaikuntam at the end of their mortal lives . Swami Desikan ThiruvadigaLE SaraNam , Oppiliappan Koil VaradAchAri Sadagopan At 04:41 PM 6/18/98 -0700, you wrote: > >Dear Members, > >Can someone explain the meaning of Sri Vedanta Desika's >sloka from Nyasa Tilakam starting with "'Om' ity abhyupagamya..."? > >Mani > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 19, 1998 Report Share Posted June 19, 1998 Dear Bhakthi Group Members ; I do not think that Sri Murali Rangaswamy would mind sharing this private note that would be of interest to many of you , while we are focussed on this slOkam . Swami Desikan following the path of Sri RamAnuja is most appropriate as a maarga darsi . V.Sadagopan >Return-Path: rangaswamy_m >X-Originating-IP: [198.151.159.54] >"muralidhar rangaswamy" <rangaswamy_m >sgopan >Re: Desika, nyaasa tilakam >Fri, 19 Jun 1998 05:59:16 PDT > >Dear Sadagopan, > >Thanks for a lovely summary of Swami Desikan's SharaNagati in the >Nyasa Tilakam. In this work, Swami Desikan follows the footsteps of >Sri Ramanujacharya. The similarities in the SharaNagati Gadyam and >Nyasa Tilakam are remarkable. First, Sri Ramanujacharya seeks and >receives the blessings of Periya Piratti before performing his >Sva Nishtai Prapatti to Lord Narayana. The Acharya then celebrates the >eternal oneness of the Lord and Sri, followed by a glorification >of the Lord's KalyaNa GuNams, a confession of his shortcomings in a mood >of intense Naichyanusandanam and finally, the formal surrender. Swami >Desikan's work is a mirror image of Udayavar's SharaNagati >again illustrating the Desika Mangalam salutation "Sri Bhashyakara >Panthanam AtmanA Darshitam Puna:". The reference to Mahavisvasam >and desire for eternal Kaimkaryam to the Divine Couple >in Swami Desikan's work beautifully illustrate the Sri Ranganatha >Gadyam salutation "DasyatIti VishvAsa Purvakam Bhagavantam Nitya >KinkaratAm PrArthayE". Swami Desikan expresses similar sentiments >in the Nyasa Dashakam salutation "Vishvasa PrArthanApurvam >Atma Rakshabharam Tvayi". Thanks again for your wonderful note. > >Best Wishes, > >Muralidhar Rangaswamy > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 19, 1998 Report Share Posted June 19, 1998 Dear Sri Sadagopan, You wrote: > 2. Their granting of the above request > and acceptance of his saraNAgathi > ( Om ithi abhyupagamya ) with the > statement : Let that become so ! > Swami requests the divya dampathis > to say , let it be so ! Please say that " We are accepting > your BharanyAsam . It is our duty to > protect you " . A wonderful sloka, and a very lucid explanation. Thank you for it! To further clarify, does "Om" here refer to the praNava? In other words, is the praNava the supreme expression of acceptance, or saying "Yes"? Thanking you, daasan Mani Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 21, 1998 Report Share Posted June 21, 1998 Dear Sri Mani Varadarajan : 1 . To the best of my judgement , "OM " here does not represent PraNavam per se , but what it stands for in the deeper ananlysis. It is here " the supreme expression of acceptance " , the symbolic notation for the Divya Dampathi's acceptance of the BharanyAsam request of Swami Desikan . ********************************************** 2 . I will attempt to answer the other question that you had asked about the utterance of AshtAkshara manthram with PraNavam by one and all or only for a group , which had been initiated by AchAryAs . It will be wonderful to get additional input from Professor AzhwAr thru his contacts in India . As background , Paancha Raathra is considered a milky ocean and there are three kinds of nectars (KarmAs) that arose out of it . First is Vaidhika KarmA , Second is Taantrika KarmA and the third is Vaidhika Taantrika KarmA. All are eligible according to Naaradheeya Kalpam for the observance of Taantrika KarmAs . Brahmins are alloted Vaidhika KarmAs and the KshathriyAs are restricted to Vaidhika -Taantrika KarmAs .The rest of the two VarNAsramAs have been assigned the practise of Taantrika KarmAs for their salvation . Ashtakshara , DhvadasAkshara and Shadakshara manthrAs are VishNu manthrAs with unlimited tEjas . When they unite with PraNavam , they become Vaidhika ManthrAs . When they are not united with PraNavam , they remain as Taantrhika ManthrAs ( NamO NaarAyaNAya ) and are accessible to every one . That is why the mentioning of AshtAksharam without PraNavam , Svaram and AnganyAsam are recommended for EVERYONE . That is why Thirumangai , who should know something about this AshtAksharam says : Nadantha nampi naamam sollil Namo NaarAyanamE . In mudal ThiruvandhAthi , Poygai AzhwAr declares therefore , " nayam ninRa nanmAlai kondu NamO NaaraNAvennum soll maalai kaRREn thozhudhu " . NaaradhIya kalpam has the convincing argument : namo NaarAyaNAyethi manthra: sarvArtha saadhaka : No one is thus excluded from doing japam of AshtAksharam without PraNavam , Svaram and NyASams .Thru ThAnthrika karmAnushtAnam , all the fruits of worshipping Lord thru utterance of His powerful name are acheived in as much as some one , who recites in the Vaidhika manthrA fashion thru AchArya UpadEsam . Namo NaarAyaNAya AdiyEn Sadagopan At 05:26 PM 6/19/98 -0000, you wrote: > >Dear Sri Sadagopan, > >You wrote: >> 2. Their granting of the above request >> and acceptance of his saraNAgathi >> ( Om ithi abhyupagamya ) with the >> statement : Let that become so ! >> Swami requests the divya dampathis >> to say , let it be so ! Please say that " We are accepting >> your BharanyAsam . It is OUR DUTY to >> protect you " . > A wonderful sloka, and a very lucid explanation. Thank you for it! To further clarify, does "Om" here refer to the praNava? In other words, is the praNava the supreme expression of acceptance, or saying "Yes"? >Thanking you, >daasan >Mani Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 1, 1998 Report Share Posted July 1, 1998 On Sun, Jun 21, 1998 at 11:27:15PM -0400, Sadagopan wrote: > Dear Sri Mani Varadarajan : > > 1 . To the best of my judgement , "OM " here does > not represent PraNavam per se , but what it > stands for in the deeper ananlysis. > > It is here " the supreme expression of > acceptance " , the symbolic notation for > the Divya Dampathi's acceptance > of the BharanyAsam request of Swami Desikan . > Dear Sadagopan Maama, Here is a belated reply. I agree, it is clear here that "Om" has a double meaning. But it also appears clear that Desika is cleverly revealing that the word "Om" is an integral part of the mUla mantra by using the praNava as a pun in this sloka. In other words, the acharya's indirect meaning is perhaps actually more his intended meaning! Desika's son Varadacharya comments that this sloka clearly brings out the direct meaning of the ashTAkshara mantra (mUlamantra) in the same order as the words of the mantra. If I read the commentary right, the explanation is as follows: "Om" in both the sloka and mantra refers to one's being a sesha to the Lord, a part of the Infinite that serves to enhance his glory. "namaH", according to the sloka, refers to one's complete dependence on Him and no one else. The word "nArAyaNAya" in the fourth or dative case refers to the highest goal of existence being service to Him. [ ataH paraM mUlamantrasthapadakrameNa Seshatvasahitam pAratantryaM prakASya nArAyaNa-padastha-caturthyabhipretaM kainkaryarUpaM purushArtham api viSadayati Om iti | ] Sri Madurantakam T.E. Veeraraghavachariar Swami, in his Tamil comments, refers to "Om" meaning directly the praNava: mUlamantrattiluLLa mUnRu padangaLaalE muRaiyE sEshatvamum, svaatantrya nivruttiyum, bhagavatkainkaryamum prakaasikkinRana. avaRRai idil visadamaaka aruLicceykiRaar. lakshmIkaantanaakiya SrIranganaathanE, praNavattil unakkE -> seshamivvaatmaa enRadai adE sollaalE "Om" enRu isainduLLEn. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ "yaanE-enRanadE" enRuvarum ahankaara-mamakaarangaLE ajnaanangaL anaittukkum mudal vittu. avaRRait tuRandEn, nilaininRa eNNiRanda ellaiyilaada vibhUtigaLaiyum guNangaLaiyumudaiyIrgaL nIyum tirumagaLum. ungaLukku ekkaalattilum antaranga kainkaryangaL ceyyakkadavEn. ivaRRai adiyEn aayaasaminRiyE peRumpadiyaaka aruLavEndum. [ entire comment on this sloka (v.30, nyAsa tilakam) ] I think this sloka, along with the commentaries, demonstrates that the praNavam as OmkAra has been cited in a publicly recitable stotra by a pUrvAcArya. Mani Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 2, 1998 Report Share Posted July 2, 1998 SrI: Dearest Sri Ubhaya Vedantha Vachaspathi (Sri Mani), Hat off to you for your meanings in both Sanskrit and in Tamil. Your interest, your depth of references, knowledge, enjoyment, is simply excellent. A true ubhaya Vedanthi. A good example in Tamil and in Sanskrit. You are a model for youngsters; a model for those who are born/brought up outside India (why outside? even in India) and are not exposed to our traditions at all, while you have been blessed by Divya Dampati to have such great depths of involvement. I take this opportunity to bring another point of attention to my Dearest Sisters and Brothers that it is mainly parents who influence to a very large extent for inculcating such interests in our children,- not possible just overnight -. Also, it is not right on our part to expect our boys (and girls) to do sandhyaavandhanam and recite slokas regularly, when we can walk off to our office with no such regular, daily prayers/Sandhyavandhanams. Set an example to kids; (e.g :Hang the shirt in front of the children; they will automatically follow us). No point in waking up, when they reach teens and are beyond control. Just a loud thinking. Not that I know. Nothing is of course in our hands; It is He who does all. Let us pray to Him for His grace on us. Ram Ram Regards Narayana dAsan madhavakkannan ---------- > Mani Varadarajan <mani > bhakti > Re: Desika, nyaasa tilakam > Thursday, July 02, 1998 2:43 AM > > On Sun, Jun 21, 1998 at 11:27:15PM -0400, Sadagopan wrote: > > Dear Sri Mani Varadarajan : > > > > 1 . To the best of my judgement , "OM " here does > > not represent PraNavam per se , but what it > > stands for in the deeper ananlysis. > > > > It is here " the supreme expression of > > acceptance " , the symbolic notation for > > the Divya Dampathi's acceptance > > of the BharanyAsam request of Swami Desikan . > > > > Dear Sadagopan Maama, > > Here is a belated reply. I agree, it is clear here > that "Om" has a double meaning. But it also appears > clear that Desika is cleverly revealing that the word > "Om" is an integral part of the mUla mantra by using > the praNava as a pun in this sloka. In other words, > the acharya's indirect meaning is perhaps actually > more his intended meaning! > > Desika's son Varadacharya comments that this sloka clearly > brings out the direct meaning of the ashTAkshara mantra > (mUlamantra) in the same order as the words of the > mantra. If I read the commentary right, the explanation > is as follows: > > "Om" in both the sloka and mantra refers to > one's being a sesha to the Lord, a part of the Infinite > that serves to enhance his glory. "namaH", according > to the sloka, refers to one's complete dependence on > Him and no one else. The word "nArAyaNAya" in the > fourth or dative case refers to the highest goal > of existence being service to Him. > > [ ataH paraM mUlamantrasthapadakrameNa Seshatvasahitam > pAratantryaM prakASya nArAyaNa-padastha-caturthyabhipretaM > kainkaryarUpaM purushArtham api viSadayati Om iti | ] > > Sri Madurantakam T.E. Veeraraghavachariar Swami, in > his Tamil comments, refers to "Om" meaning directly > the praNava: > > mUlamantrattiluLLa mUnRu padangaLaalE muRaiyE > sEshatvamum, svaatantrya nivruttiyum, bhagavatkainkaryamum > prakaasikkinRana. avaRRai idil visadamaaka aruLicceykiRaar. > > lakshmIkaantanaakiya SrIranganaathanE, praNavattil unakkE > -> seshamivvaatmaa enRadai adE sollaalE "Om" enRu isainduLLEn. > ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ > "yaanE-enRanadE" enRuvarum ahankaara-mamakaarangaLE ajnaanangaL > anaittukkum mudal vittu. avaRRait tuRandEn, nilaininRa > eNNiRanda ellaiyilaada vibhUtigaLaiyum guNangaLaiyumudaiyIrgaL > nIyum tirumagaLum. ungaLukku ekkaalattilum antaranga > kainkaryangaL ceyyakkadavEn. ivaRRai adiyEn aayaasaminRiyE > peRumpadiyaaka aruLavEndum. > > [ entire comment on this sloka (v.30, nyAsa tilakam) ] > > I think this sloka, along with the commentaries, demonstrates > that the praNavam as OmkAra has been cited in a publicly > recitable stotra by a pUrvAcArya. > > Mani > > Quote Link to comment Share on other sites More sharing options...
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