Guest guest Posted October 9, 2004 Report Share Posted October 9, 2004 PurvaTapini-ManthraRaja.txt Sriman Varadarjan has prepared a valuable text commenting on the meanings of Mantra Raja , the most important manthram for the meditation of Lord Narasimhan . Thanks to Sriman Vararajan for sharing it . V.Sadagopan Sriman NArAyaNAya namaha| Srimathe RamAnujAya namaha| Srimathe NigamAnta mahAdeSikAya namaha|| govinda kesava janArdana vAsudeva viSvesa viSwa madhusUdana viSwarUpa| sri padmanAba purushotama pushkarAksha nArAyanAccuta nrusimha namo namaste|| I Introduction Many of us would be familiar with the mantra rAjA: 'ugram vIram mahAvishNum jwalantam sarvatomukham nrusimham bIshaNam bhadram mrutyummrutyum namAmyaham' This mantra rAjA along with the gAyatri mantram (mantra rANi) and the verses of the rahasyatrayam would provide immense joy and salvation to the bhaktas. We can say that the mantra rAjA extols the rAjAtirAjA who incarnated as the mruga rAjA. The nrusimha pUrva tApini upanishat provides the condensation of various vedic and upanishatic thinking in just ten words and explains all the words using short commentaries. Then the upanishat goes on to explain other things like the main upanishats by comparing Atma, etc. with Him. This upanishat is considered as a vaishnava upanishat and forms a basis for bhakti mArgam with Sri Nrusimha avatAram as the object of worship. Swami DeSikar won't miss the opportunity to mention this upanishat in his Sri KAmasikAshTakam. He would say: tapaNentu agni nayana: tApA napacinotu na: tApaniya rahasyAnAm sAra: kAmAsikAhari: Sri KAmaSikA Nrusimhan having three agnis ( tapana, indu, agni ) for his eyes and being a sArArtam of tApini upanishat should remove our three tApAms( AdyAtmikam, Adiboudikam, Adidaivikam .) Now we can surmise the meaning of tApini in the name of the upanishat. Sri Nrusimha is the remover of the tApams. Hence He and this upanishat extolling him are the tApinis. Since He removes our tApA especially the first one, He is vaidya nArAyana, the danvantri. This danvantri is worshipped also as Sri SudarSana according to vaishvana Agamas. He is SudarSana for another reason too, as explained in the following. Let us look at the meaning of the words in this mantram in this article. Each word in the mantra can be considered to high-light the importance of a verse in the main portion of the vedas. Hence you will see in each of the following subsections an explanation followed by a familiar vedic verse and a concluding phrase 'tasmAdyucAte ...'. II.1 Meaning of ugram yasmAt svamahimna sarvAn lokAn sarvAn devAn sarvAnAtmAna: sarvANi bhutAni udgruhNAti ajasram srujati visrujati vivAsayati udgrAhyate| stuhi Srutam gartasadam yuvAnam mruganna bIma mupahatnu mugram| mrudA jaritre simha: stavAno anyante asmin nivapantu senA: tasmAducyata ugramiti|| Because of his lofty actions He absorbs all worlds, all devas, all jivas, all bhUthas, and He creates, grows, destroys, and elevates them to a higher status. Hence it is said that He is ugram. Nrusimha! even as you are praised by me now, please grant me endless joy as I live in this life. Let your ganAs be with me and destroy my enemies. Here the vedic verse on Sri Rudra is enhanced to portray Sri Nrusimha - a nice word play revealed to the rishi. The vedic verse describes The Lord as 'upahatnu mugram' - He is ugram, very hot ( and 'cruel'), in destroying the enemies. Also see the bhagavad gIta verse 11.20 which mentions Him as ugram. The taitrIya upanishat brigu valli verse 10.4 would echo His power to destroy the enemies by saying tat brahmana: parimara ityupAsita| paryenam mriyante dvishantas spatna: | pari ye (a) priyA prAtruvyA:|| We should (also) worship Him as the destroying force. The person doing so would conquer and destroy all His enemies, haters, and bad persons. Since He is busy taking of care the dynamic aspects of the universe, He is portrayed as a highly-charged hot person, ugram. Such busy person should also be bold. Hence the next word in the mantram. II.2 Meaning of vIram yasmAt svamahimnA sarvAn lokAn sarvAn devAn sarvAnAtmana: sarvANi bhutAni viramati virAmayati ajasram srujati visrujayati vAsayati| yato vIra: karmaNyo: sudaksho yuktakgrAvA jAyate devakAma:| tasmAducyate vIramiti|| >From His lofty self mahima He provides rest, creates incessantly, grows, and absorbs all worlds, all devAs, all jivatmas and all bhUthas. Hence it is said that He is vIram. He is a vIrA, creator of all works. He is skilled, mountain-like, and satisfies the desires of the devAs. Compare 'vishornukam vIryAni' verses recited at the end of nArAyana sUktam and in vishnu sUktam with this one. Also compare how Swamy DeSikar would describe Sri Rama in RaghuvIra gadyam: 'jaya jaya mahA vIra mahA vIra dowreya.' As Swamy Desikar would point out in Sri dasAvatAra stotram that the Lord has a lot of weapons and possesses powers that can never be wasted - 'purAdana praharaNa grAma: ... akunTha mahimA vaikunTha kaNThIrava:' Thus we can establish He is vIram. II.3 Meaning of mahAvishNu ya: sarVan lokAn vyApnoti vyApayati sneho yatha pallapiNda motaproda manuprAptam vyatishakto vyApyate vyApayate| yasmAn na jAta: paro anyo asti ya AviveSa bhuvanani viSwA| prajApati prajayA samvidAna strIni jyotImshi sacate sa shoDaSiti| tasmAducyate mahavishNumiti|| He makes all worlds manifest. He makes them all manifest themselves. Just like fat is found through the length and breadth of meat, he permeates everywhere. Hence it is said He is mahAvishNu ( exists in everything ). Nothing exists or manifests without him. He exists as viswA through all the bhuthAs. He is prajapAti. The worship of the jivAs is His worship. He is in all the three jyotis ( sUrya, chandra, agni ). He is the master of all the sixteen arts. The permeation is taken as the reason for Him being known as mahAvishNu. The permeation is exemplified in a mechanical manner and more beautifully in taitrIya upanishat Ananda valli verse 6.3. It would say tat shrushTvA tato anupraviSat| It creates and then enters what it creates. It enters its creation because it is the life principle. The most intrinsic characteristic of all objects is Him. We wonder how the universe holds up or was created irrespective of what we immediately observe or even after Nobel-prize winning discoveries. Who does dictate the precise mass of objects and who did calculate and put in place the precise forces between all the possible pairs of all particles in this universe? The person responsible for this precision design is Him. The taitrIya upanishat says in Ananda valli 6.3 tatanupraviaSya sacca dyaccAbhavat| After performing anupravesam He remains as what is explicitly seen and what is not explicitly seen. He covers all the bases. Thus He is mahAvishNu. How does he exist? How do we see Him? As the brilliance in everything, to begin with. II.4 Meaning of jwalantham yasmAt svamahimnA sarvAn lokAn sarVan devAn sarvAnAtmana: sarvAni bhutAni svatejasA jwalati jwalayati jwAlyate jwAlayate| savitA prasavitA dIpto dIpayan dIpamAna:| jwalan jwalitA tapan vitapan santapan rocano rocamana: Sobana: SobamAna: kalyAna:|| tasmAducyate jwalantamiti|| Because of His self mahima and His self prakaSa He makes all worlds, devAs, all jIvAs, all bhUtAs shine and be brilliant. He makes the worlds and makes them multiply. He shines, and He makes everything shine. He is brilliance and makes everything brilliant. He is dIpam, is in the dIpam, and causes the dIpam shine. He spreads the heat and makes the worlds 'suffer'. He spreads the rays and makes the rays spread. He is managala swarUpI. He is the cause of all mangalams. He is the kalyAna purushan (having happy and auspicious qualities .) Hence it is said that He is 'jwalantham'. This mantram emphasizes the bright and visible aspects of the bhagavAn. The upanishats contain Aditya upasana and jyoti upasana as madhu vidya. Thus the Lord is jyoti. So various bright and heat-giving aspects of the Lord are emphasized through the word jwalantam. Sri Nrusimha is also combined with Sri SudarSana through the tattvam portrayed here. Sri Ramanuja would echo all His auspicious and awe-inspiring kalyaNa gunAs throughout his bhAsyas. His choiciest phrases would resonate in many places as follows: kalyAna gunaganA ...gyAna bala aiswarya vIrya Sakti tejas... Thus all His radiant qualities provide an inspiring basis for Sri vaishvana siddAntam through Sri Ramanuja's bold expressions. The reader should compare Sri rAmAnujA's gadya trayam and his commentary on the first sutra of brahma sUtram in Sri bhAshyam with the explanation of vIryam, jwalantham, and bhadram described in this upanishat. We would find how fervent Sri rAmAnujA was in emphasizing the auspicious qualities of the Lord. Besides, in this visible universe we have to meditate on the Sun or even on the star clusters such as Andromeda gallaxy to realize Him fully as jwalantam. Thus the chAndogya upanishat preaches madhu vidya. And that is also one of the reasons for performing sandyAvandanam or dIpa pUja. How does he reside and rule the objects that do or even do not shine? He resides in everything, uses everything for His purposes. II.5 Meaning of sarvatomukham yasmAt anindriyo api sarvata: paSyati sarvata: SruNoti sarvato gaccati sarvata Adatte sa sarvaga: sarvatastishThati| yeka: purastAdya idam babhuva yato babhuva bhuvanasya gopA:| yamadhyeti bhuvanam sAmparAyo namAmi tamaham sarvatomukham| tasmAducyate sarvato mukhamiti| He sees and also hears everything and everywhere without indriyAs, goes everywhere, absorbs everything in Himself, manifests in everything and is in everything. Hence it is said that He is sarvato mukham. In the beginning he was the only one. Later He became everything. Those protecting the worlds originated from Him. Everything rests in Him finally. I salute He who has faces everywhere. The concept exhibited here is a very big one indeed. This can be considered as a condensation of the vaiSvAnara vidya. The universe is considered as a weird object consisting of the mula purusha and prAkriti, stars, moons, earths, human beings, and everything else figuratively glued together through His will and mahima. Hence the purusha sUktam starts as sahasra sIrusha pursha: sahasrAksha sahasra pAt: sa: bhUmim viSvato vritva... And the nArAyanA sUktam starts as sahasra sIrusham devam viSwAksham viSwa sambavam When we see He sees. When we hear He hears. When we breath He breaths. When we speak He speaks. When we act He acts. He has no indriyas of His own to exist as a separate being. All our indriyas are His and whatever action we perform is His action. That is why the bhagavad gIta preaches selfless actions since we should not think that we are performing these acts. Whenever we do something, it is His action, and we are doing it on behalf of Him. That is also why we perform Atma samarpanam and kArya samarpanam at the end of vedic rituals and pujas in order to remind ourselves that we are a part of him and that He guides our actions. Sri Desika would mention that all our indriyas are used by Him by saying in Sri kAmasikAstakam verse 5 'svAtina sarvendriya:' meaning that He uses whatever indriyam ( from us ) as He pleases. The Bhagavad gIta devotes a whole chapter, adyAyA 11, to explain this concept of His divine rUpam. How powerful can he be in sentient objects? He can reside in the Jivas with as much power as the simham. He does not need any weapons though He is said to have a panoply of weapons. He proves this in the Nrusimha avatAram without any weapons other than what is natural to the most powerful living form that He could take. He needs only the vajra nagam. Since He is a vaiSvAnara, He exhibited this concept in a small way by incarnating as the nrusimha avatAram when the situation called for His magic. Hence the next word in the mantram. II.6 Meaning of Nrusimham yasmAt sarveshAm bhUtAnAm vIryatama: SreshTatamaSca simhamo vIryatama: SreshTatamaSca tasmAn nrusimha AsIt parameSvaro jagaddhitam vA etadrUpamaksharam bhavati| pradatvishNu: stavate vIryAya mrugo na bIma: kucaro girishTa:| yasyorukshu trishu vikramaNeshvadhi Siyanti bhuvanAni viSwa| tasmAducyate nrusimhamiti|| Of all beings the lion is the most powerful and loftiest ( considering power and loftiness together ). So the Lord took the (man-)lion avatAr. This endless rUpam come to do good to the worlds. Hence it is said that He is Nrusimham. This mahAvishNu having a lot of vIryam and coming in the mruga rUpam is not source of fear for the bhaktas. He is instead worshipped by them. He is the one who exists as one who performs sanchAram in this world and lives (even) in the mountains. In His tiruvikrama avatar he covered all the worlds in three steps. Thus this verse connects the lines from the VishNu sUktam with the nrusimha tattvam. It interprets the word 'mruga' as lion. Compare gIta verse 10.30 - 'mrugANAm ca mrugendro(a)ham'. Also compare a verse from AsIrvadam 'paSavo vIro mruga:.' In this verse it is said that the bhaktas are not afraid of Him. This portrays the situation where Sri PrahlAda calms the Lord after Hiranyakasipu vadam while all the devas watching Him were shivering with fear after having taken a look at His rUpam. The Lord even touched the bAlA's head and stroked his hair and performed AsIrvadam on Him. Thus it is said that there are beings who are afraid of Him if they happen to be not His pure bhaktas. Even the nature is said to be 'afraid' of Him and said to follow His orders. Such a situation is indicated by the next word in the mantra rAjA. II.7 Meaning of bIshaNam yasmAdyasya rUpam drushTva sarve loka: sarvedevA: sarvANi bhutAni bItyA palAyante svayam yata: kutaccinna bIbheti| bIshAsmAd vAta: bhavate: bIshodeti sUrya:| bIshasmAdagniScendraSca mrutyurdhAvati pancama:| tasmAducyate bIshaNamiti|| His rupAm causing fear in the all the worlds, all devAs, all bhutAs and making them run with fear, yet He being not being afraid of anything, He is called bIshanam, one who causes fear. The air swirls around because it is afraid of Him (and hence follows His orders); the sUrya is afraid of Him and does his job out of fear. And even the agni and Indra and as the fifth enumerated here, the yama, are afraid of Him and do their duties. This description can also be considered as a commentary on Taitriya upanishat Ananda valli verse 8.0. This upanishat exhorts that the way to live without fear is to have Him in our minds all the time. In one sense this explanation enforces the fact that He rules all the worlds through His careful design - a design with precision far beyond our imagination. He appears in the terrorizing form because he is also vaiSvAnara and chose to exhibit this tattvam in a small way through this Nrusimha rUpam. However the bhaktas who know Him and hold Him dearly in their hearts will have no fear. Per taitrIya upanishat Ananda valli verse 4.0 Anandam bhrAhmano vidwan na bibheti kadAcaneti. In general His intention is not to cause fear. His intention is to do good. He considers all our welfare, because He is vishNu. To emphasize this fact the next word in the mantra is put in carefully. This word leads the bakthas feel safe by tell them that He is looking after our welfare since He is all auspiciousness. II.8 Meaning of bhadram yasmAth bhadro bUtva sarvadA bhadram dadAti rocano rocamAna: Sobana: SobamAna: kalyANa:| bhadram karNebhi SruNuyAma devA bhadram paSyemAkshabhiryajatrA:| sthirangaistushTuvAmsastanUbhir-vyasema devahitam yadAyu:| tasmaducyate bhadramiti|| Since He is all bhadram ( all good things and all mangalam ) and since he provides for all the good things and since he shines and makes everything shine and since He is Sobana and the cause of Sobanam in everything and since He is also all auspiciousness in the the sense of kalyAna guna swaruPi, it is said that He is bhadram. DevAs! we should hear (that) bhadram with our ears. Oh the worshipped! we should see that badram with our eyes. With bodies having healthy angams let us keep worshipping you and live life-long worshipping you. This verse says that how to achieve dharma in our lifes - by hearing, speaking and worshipping the bhadram. This also amplifies the meaning of the Rig and Atharva veda sAnti mantrAs by associating the concept of bhadram with Sri Nrusimha nArAyana himself. It should also be noted that we perform rakshA bandanam at the end of sandyAvandanam by saying visawAni deva savitar duritAni parA suva| yat badram tanma Asuvaha| Of Savitru (sUrya) devA! Please bless us by removing our sins. Whatever is bhadram or lofty shall reach us( from all directions ) and bless us. We do not know what this badram is well ahead of its time. So we pray in time that we should attain (only) good things (bhadram) in our lives. The most superior bhadram is Him, since He makes other bhadrams possible. The power of this Lord is such that He removes the mruthyu and apamrutyu of his baktAs as soon as they sincerely think and worship Him and consider Him as bhadram. Thus He is mrutyu of mrutyu for His bhaktAs. This concept is indicated by the next word in the mantra rAjA. II.9 Meaning of mrutyum-mrutyum yasmAt svamahimnA svabhktAnAm smruta eva mrutyu-mapamrutyum ca mArayati| ya AtmadA paladA yasya viSwa upAsate praviSAm yasya devA:| yasya ccAyA(a)mrutam yo mrutyummrutyu: kasmai devAya havishA vidhema| tasmAducyate mrutyumrutyumiti|| Just by His svamahima he eliminates the mrutyu (death) and apamrutyu (untimely death) of his baktAs just as soon as they think about him, and hence it is said that He is mrutyummrutyum. He provides Atma gyAna. He provides all the benefits of all gyAna and actions. All devas surrender unto Him and worship Him. Let us satisfy Him whose shadow itself is amrutam and who is the mrutyu of mrutyu through the haviS of our yagAs. The result of His worship is the liberation and the moksha that His bhaktAs direly want. This concept is portrayed by the term mrutyum-mrutyum. Once He endows the Atma gyAna in us, we can identify our Atma with Him and eternally yearn to unite with Him and be guaranteed of its prospect, thereby removing rebirth and putting an end to rebirth which will only guarantee another visit by the mrtyu. The fact that not only the baktAs but also the mumukshus and the devAs and the brahma upAsakAs salute and worship Him is indicated by the next and the final term of the mantra rAjA. II.10 Meaning of namAmi yasmAdyam sarve devA namanti mumukshavo brahmavAdinaSca| pra nuNam brahmaNaspatir mantram vadatyuktam| yasminnindovaruNo mitro aryamA devA okAmsi cakrire| tasmaducyate namAmiti|| All devas, mumukshus, and brahmavAdins salute (worship) Him suitably using various mantrAs according to their style. Hence it is said that He is namAmi. Indra, varunA, mithra, and aryamA dwell in Him only. It can be considered that this explanation unites the polythiestic approach of the early vedAs into the Sri Nrusimha nArAyanA worship by saying that the famous gods of the early vedAs reside in Him. III. After Thoughts The adayAyA concludes by reciting a familiar verse from the taitrIya upanishat. ahamasmi pratamajA rutA 3 sya| pUrvam devebhyo amrutasya nA 3 pAyi| yo mA dadAti sa idevA mA 3 vA:| ahamannamanna madanta mA 3 dmi| aham viSwam bhuvanasya bavA 3 m| suvarna jyoti: | ya yevam veda ityupanishat|| It looks like the rishi felt that without food he would not be around to praise the Lord. Thus he chose to end the adyAyA by singing about the anna vidya. Finally a few words about the mantra rAja pada stothram from the Ahirbudniya samhita. This samhitA seems to extol nruSimha upansana in the Agamas where Sri Siva worships Sri Nrusimha as one possessing a superset of ugra swabhAva and consisting in fact all that can be found in the visible and invisible amsams of the Lord. The mantra rAja pada stothram alludes to meaning of words of the mantra rAjA in its own unique way. However most of its interpretations are in line with the descriptions in the upanishat and paraphrased in this article. The website http://www.prapatti.com contains the audio and text materials on the mantra rAjA pada stothram for our convenience and enjoyment. devo na: SubhamAtanotu| yat bhadram tanma Asuva:|| dAsan, U.Ve. R.T.V. Varadarajan PS: The transliteration in this article follows closely the Harvard-Kyoto notation except for minor deviations which can be deciphered using our native intuition about Sanskrit. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 9, 2004 Report Share Posted October 9, 2004 Dear Swami- On the subject.... It is wonderful to note that certain aspects of thePurvaTapini-Upanishad are being shared. You will be pleased to note that my father Sri. L.Seshadri was kind enough to impart the esoteric meaning of the Uttara Tapini Upanishad as well...something that enables see Sri Nrisimha in everything and everything in Sri nrisimha ...most sublime and blissful indeed. "Asmad Sarvasmad Priyatamaha " expresses all the love of the universe to Sri Lakshimnarasimha.. 'Esha veero Nrisimha Eva'as a phrase is sufficient perhaps to describe everything as occupying a miniscule portion of His being. I am writing since I am worried about the decline of Adhikaris who can / willing to write commentairies on these esoteric texts in the way that people such as ourselves can benefit from. No doubt one birth is not suffciient for knowing all about Arulicheyal or for that matter just Kanninun Siruthampu.. but it has been still troubhlig me that we do not have a commentary whereby people of our sampradayam can know and understand the greatness of these upanishads in the way we need to especially since these are not meant for general consumption but are highly esoteric. I have a copy of the commentary of Sri Sankaracharya and Sri Vidyaranya on the two (it is noteworthy that Srimad Azhyagiyasingar was presented a copy of the same in his school in his Poorvaashramam and still treasures it. The book is understandably out of print and I keep taking photocopies just to preseve this. Is there any way you can help obtain a commentary on the Upanishad in a manner that ignorant selves such as myself can understand and importantly pass on to the future generation? Please respond to venkatesh.seshadri ADiyen dasan Kurichi Venkatesh --- Sadagopan <sgopan wrote: > > PurvaTapini-ManthraRaja.txt > > Sriman Varadarjan has prepared a valuable text > commenting on the meanings of Mantra Raja , > the most important manthram for the meditation > of Lord Narasimhan . > > Thanks to Sriman Vararajan for sharing it . > > V.Sadagopan > > > Sriman NArAyaNAya namaha| > Srimathe RamAnujAya namaha| > Srimathe NigamAnta mahAdeSikAya > namaha|| > > govinda kesava janArdana vAsudeva > viSvesa viSwa madhusUdana viSwarUpa| > sri padmanAba purushotama > pushkarAksha > nArAyanAccuta nrusimha namo namaste|| > > I Introduction > > Many of us would be familiar with the mantra rAjA: > > 'ugram vIram mahAvishNum jwalantam sarvatomukham > nrusimham bIshaNam bhadram mrutyummrutyum > namAmyaham' > > This mantra rAjA along with the gAyatri mantram > (mantra rANi) > and the verses of the rahasyatrayam would provide > immense joy > and salvation to the bhaktas. We can say that the > mantra rAjA > extols the rAjAtirAjA who incarnated as the mruga > rAjA. > > The nrusimha pUrva tApini upanishat provides the > condensation of > various vedic and upanishatic thinking in just ten > words and > explains all the words using short commentaries. > Then the upanishat > goes on to explain other things like the main > upanishats by > comparing Atma, etc. with Him. This upanishat is > considered as a > vaishnava upanishat and forms a basis for bhakti > mArgam with > Sri Nrusimha avatAram as the object of worship. > > Swami DeSikar won't miss the opportunity to mention > this > upanishat in his Sri KAmasikAshTakam. He would say: > > tapaNentu agni nayana: tApA napacinotu na: > tApaniya rahasyAnAm sAra: kAmAsikAhari: > > Sri KAmaSikA Nrusimhan having three agnis ( tapana, > indu, agni ) > for his eyes and being a sArArtam of tApini > upanishat should remove > our three tApAms( AdyAtmikam, Adiboudikam, > Adidaivikam .) > > Now we can surmise the meaning of tApini in the name > of the upanishat. > Sri Nrusimha is the remover of the tApams. Hence He > and this upanishat > extolling him are the tApinis. Since He removes our > tApA especially the > first one, He is vaidya nArAyana, the danvantri. > This danvantri is > worshipped also as Sri SudarSana according to > vaishvana Agamas. > He is SudarSana for another reason too, as explained > in the following. > > Let us look at the meaning of the words in this > mantram in > this article. > > Each word in the mantra can be considered to > high-light the > importance of a verse in the main portion of the > vedas. Hence > you will see in each of the following subsections an > explanation > followed by a familiar vedic verse and a concluding > phrase > 'tasmAdyucAte ...'. > > > II.1 Meaning of ugram > > yasmAt svamahimna sarvAn lokAn sarvAn devAn > sarvAnAtmAna: sarvANi > bhutAni udgruhNAti ajasram srujati visrujati > vivAsayati udgrAhyate| > stuhi Srutam gartasadam yuvAnam mruganna bIma > mupahatnu mugram| > mrudA jaritre simha: stavAno anyante asmin nivapantu > senA: > tasmAducyata ugramiti|| > > Because of his lofty actions He absorbs all worlds, > all devas, > all jivas, all bhUthas, and He creates, grows, > destroys, and > elevates them to a higher status. Hence it is said > that He is ugram. > Nrusimha! even as you are praised by me now, please > grant me > endless joy as I live in this life. Let your ganAs > be with me > and destroy my enemies. > > Here the vedic verse on Sri Rudra is enhanced to > portray Sri Nrusimha - > a nice word play revealed to the rishi. The vedic > verse describes The Lord > as 'upahatnu mugram' - He is ugram, very hot ( and > 'cruel'), in > destroying the enemies. Also see the bhagavad gIta > verse 11.20 > which mentions Him as ugram. > > The taitrIya upanishat brigu valli verse 10.4 would > echo His power to > destroy the enemies by saying > > tat brahmana: parimara ityupAsita| > paryenam mriyante dvishantas spatna: | > pari ye (a) priyA prAtruvyA:|| > > We should (also) worship Him as the destroying > force. The person doing so > would conquer and destroy all His enemies, haters, > and bad persons. > > Since He is busy taking of care the dynamic aspects > of the universe, > He is portrayed as a highly-charged hot person, > ugram. Such busy person > should also be bold. Hence the next word in the > mantram. > > II.2 Meaning of vIram > > yasmAt svamahimnA sarvAn lokAn sarvAn devAn > sarvAnAtmana: sarvANi > bhutAni viramati virAmayati ajasram srujati > visrujayati vAsayati| > yato vIra: karmaNyo: sudaksho yuktakgrAvA jAyate > devakAma:| > tasmAducyate vIramiti|| > > >From His lofty self mahima He provides rest, > creates incessantly, > grows, and absorbs all worlds, all devAs, all > jivatmas > and all bhUthas. Hence it is said that He is vIram. > He is a vIrA, creator of all works. He is skilled, > mountain-like, > and satisfies the desires of the devAs. > > Compare 'vishornukam vIryAni' verses recited at the > end of > nArAyana sUktam and in vishnu sUktam with this one. > > Also compare how Swamy DeSikar would describe Sri > Rama in RaghuvIra gadyam: > 'jaya jaya mahA vIra mahA vIra dowreya.' > > As Swamy Desikar would point out in Sri dasAvatAra > stotram > that the Lord has a lot of weapons and possesses > powers > that can never be wasted - > > 'purAdana praharaNa grAma: ... akunTha mahimA > vaikunTha kaNThIrava:' > > Thus we can establish He is vIram. > > II.3 Meaning of mahAvishNu > > ya: sarVan lokAn vyApnoti vyApayati sneho yatha > pallapiNda > motaproda manuprAptam vyatishakto vyApyate > vyApayate| > yasmAn na jAta: paro anyo asti ya AviveSa bhuvanani > viSwA| > prajApati prajayA samvidAna strIni jyotImshi sacate > sa shoDaSiti| > tasmAducyate mahavishNumiti|| > > He makes all worlds manifest. He makes them all > manifest themselves. > Just like fat is found through the length and > breadth of meat, > he permeates everywhere. Hence it is said He is > mahAvishNu > ( exists in everything ). Nothing exists or > manifests > without him. He exists as viswA through all the > bhuthAs. > He is prajapAti. The worship of the jivAs is His > worship. > He is in all the three jyotis ( sUrya, chandra, agni > ). > === message truncated === Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 10, 2004 Report Share Posted October 10, 2004 Dear Sriman Seshadri : I am glad to know that you had the privelege of learning about Uttata Tapini Upanishad by your dear father . If you have a copy of the Upanishad for me , I can go thru it to the best of my ability , consult scholars and try to post articles along the lines you indicate. Thanks , V.Sadagopan - "svenkat seshadri" <svenkatrama <Oppiliappan> Saturday, October 09, 2004 11:10 AM Re: Emailing: PurvaTapini-ManthraRaja.txt > > Dear Swami- On the subject.... It is wonderful to note > that certain aspects of thePurvaTapini-Upanishad are > being shared. You will be pleased to note that my > father Sri. L.Seshadri was kind enough to impart the > esoteric meaning of the Uttara Tapini Upanishad as > well...something that enables see Sri Nrisimha in > everything and everything in Sri nrisimha ...most > sublime and blissful indeed. > > "Asmad Sarvasmad Priyatamaha " expresses all the love > of the universe to Sri Lakshimnarasimha.. > > 'Esha veero Nrisimha Eva'as a phrase is sufficient > perhaps to describe everything as occupying a > miniscule portion of His being. > > I am writing since I am worried about the decline of > Adhikaris who can / willing to write commentairies on > these esoteric texts in the way that people such as > ourselves can benefit from. No doubt one birth is not > suffciient for knowing all about Arulicheyal or for > that matter just Kanninun Siruthampu.. but it has been > still troubhlig me that we do not have a commentary > whereby people of our sampradayam can know and > understand the greatness of these upanishads in the > way we need to especially since these are not meant > for general consumption but are highly esoteric. > I have a copy of the commentary of Sri Sankaracharya > and Sri Vidyaranya on the two (it is noteworthy that > Srimad Azhyagiyasingar was presented a copy of the > same in his school in his Poorvaashramam and still > treasures it. The book is understandably out of print > and I keep taking photocopies just to preseve this. > > Is there any way you can help obtain a commentary on > the Upanishad in a manner that ignorant selves such > as myself can understand and importantly pass on to > the future generation? > Please respond to > venkatesh.seshadri > > ADiyen dasan > Kurichi Venkatesh > --- Sadagopan <sgopan wrote: > >> >> PurvaTapini-ManthraRaja.txt >> >> Sriman Varadarjan has prepared a valuable text >> commenting on the meanings of Mantra Raja , >> the most important manthram for the meditation >> of Lord Narasimhan . >> >> Thanks to Sriman Vararajan for sharing it . >> >> V.Sadagopan >> >> > Sriman NArAyaNAya namaha| >> Srimathe RamAnujAya namaha| >> Srimathe NigamAnta mahAdeSikAya >> namaha|| >> >> govinda kesava janArdana vAsudeva >> viSvesa viSwa madhusUdana viSwarUpa| >> sri padmanAba purushotama >> pushkarAksha >> nArAyanAccuta nrusimha namo namaste|| >> >> I Introduction >> >> Many of us would be familiar with the mantra rAjA: >> >> 'ugram vIram mahAvishNum jwalantam sarvatomukham >> nrusimham bIshaNam bhadram mrutyummrutyum >> namAmyaham' >> >> This mantra rAjA along with the gAyatri mantram >> (mantra rANi) >> and the verses of the rahasyatrayam would provide >> immense joy >> and salvation to the bhaktas. We can say that the >> mantra rAjA >> extols the rAjAtirAjA who incarnated as the mruga >> rAjA. >> >> The nrusimha pUrva tApini upanishat provides the >> condensation of >> various vedic and upanishatic thinking in just ten >> words and >> explains all the words using short commentaries. >> Then the upanishat >> goes on to explain other things like the main >> upanishats by >> comparing Atma, etc. with Him. This upanishat is >> considered as a >> vaishnava upanishat and forms a basis for bhakti >> mArgam with >> Sri Nrusimha avatAram as the object of worship. >> >> Swami DeSikar won't miss the opportunity to mention >> this >> upanishat in his Sri KAmasikAshTakam. He would say: >> >> tapaNentu agni nayana: tApA napacinotu na: >> tApaniya rahasyAnAm sAra: kAmAsikAhari: >> >> Sri KAmaSikA Nrusimhan having three agnis ( tapana, >> indu, agni ) >> for his eyes and being a sArArtam of tApini >> upanishat should remove >> our three tApAms( AdyAtmikam, Adiboudikam, >> Adidaivikam .) >> >> Now we can surmise the meaning of tApini in the name >> of the upanishat. >> Sri Nrusimha is the remover of the tApams. Hence He >> and this upanishat >> extolling him are the tApinis. Since He removes our >> tApA especially the >> first one, He is vaidya nArAyana, the danvantri. >> This danvantri is >> worshipped also as Sri SudarSana according to >> vaishvana Agamas. >> He is SudarSana for another reason too, as explained >> in the following. >> >> Let us look at the meaning of the words in this >> mantram in >> this article. >> >> Each word in the mantra can be considered to >> high-light the >> importance of a verse in the main portion of the >> vedas. Hence >> you will see in each of the following subsections an >> explanation >> followed by a familiar vedic verse and a concluding >> phrase >> 'tasmAdyucAte ...'. >> >> >> II.1 Meaning of ugram >> >> yasmAt svamahimna sarvAn lokAn sarvAn devAn >> sarvAnAtmAna: sarvANi >> bhutAni udgruhNAti ajasram srujati visrujati >> vivAsayati udgrAhyate| >> stuhi Srutam gartasadam yuvAnam mruganna bIma >> mupahatnu mugram| >> mrudA jaritre simha: stavAno anyante asmin nivapantu >> senA: >> tasmAducyata ugramiti|| >> >> Because of his lofty actions He absorbs all worlds, >> all devas, >> all jivas, all bhUthas, and He creates, grows, >> destroys, and >> elevates them to a higher status. Hence it is said >> that He is ugram. >> Nrusimha! even as you are praised by me now, please >> grant me >> endless joy as I live in this life. Let your ganAs >> be with me >> and destroy my enemies. >> >> Here the vedic verse on Sri Rudra is enhanced to >> portray Sri Nrusimha - >> a nice word play revealed to the rishi. The vedic >> verse describes The Lord >> as 'upahatnu mugram' - He is ugram, very hot ( and >> 'cruel'), in >> destroying the enemies. Also see the bhagavad gIta >> verse 11.20 >> which mentions Him as ugram. >> >> The taitrIya upanishat brigu valli verse 10.4 would >> echo His power to >> destroy the enemies by saying >> >> tat brahmana: parimara ityupAsita| >> paryenam mriyante dvishantas spatna: | >> pari ye (a) priyA prAtruvyA:|| >> >> We should (also) worship Him as the destroying >> force. The person doing so >> would conquer and destroy all His enemies, haters, >> and bad persons. >> >> Since He is busy taking of care the dynamic aspects >> of the universe, >> He is portrayed as a highly-charged hot person, >> ugram. Such busy person >> should also be bold. Hence the next word in the >> mantram. >> >> II.2 Meaning of vIram >> >> yasmAt svamahimnA sarvAn lokAn sarvAn devAn >> sarvAnAtmana: sarvANi >> bhutAni viramati virAmayati ajasram srujati >> visrujayati vAsayati| >> yato vIra: karmaNyo: sudaksho yuktakgrAvA jAyate >> devakAma:| >> tasmAducyate vIramiti|| >> >> >From His lofty self mahima He provides rest, >> creates incessantly, >> grows, and absorbs all worlds, all devAs, all >> jivatmas >> and all bhUthas. Hence it is said that He is vIram. >> He is a vIrA, creator of all works. He is skilled, >> mountain-like, >> and satisfies the desires of the devAs. >> >> Compare 'vishornukam vIryAni' verses recited at the >> end of >> nArAyana sUktam and in vishnu sUktam with this one. >> >> Also compare how Swamy DeSikar would describe Sri >> Rama in RaghuvIra gadyam: >> 'jaya jaya mahA vIra mahA vIra dowreya.' >> >> As Swamy Desikar would point out in Sri dasAvatAra >> stotram >> that the Lord has a lot of weapons and possesses >> powers >> that can never be wasted - >> >> 'purAdana praharaNa grAma: ... akunTha mahimA >> vaikunTha kaNThIrava:' >> >> Thus we can establish He is vIram. >> >> II.3 Meaning of mahAvishNu >> >> ya: sarVan lokAn vyApnoti vyApayati sneho yatha >> pallapiNda >> motaproda manuprAptam vyatishakto vyApyate >> vyApayate| >> yasmAn na jAta: paro anyo asti ya AviveSa bhuvanani >> viSwA| >> prajApati prajayA samvidAna strIni jyotImshi sacate >> sa shoDaSiti| >> tasmAducyate mahavishNumiti|| >> >> He makes all worlds manifest. He makes them all >> manifest themselves. >> Just like fat is found through the length and >> breadth of meat, >> he permeates everywhere. Hence it is said He is >> mahAvishNu >> ( exists in everything ). Nothing exists or >> manifests >> without him. He exists as viswA through all the >> bhuthAs. >> He is prajapAti. The worship of the jivAs is His >> worship. >> He is in all the three jyotis ( sUrya, chandra, agni >> ). >> > === message truncated === > > > > > > > > > > > > > Links > > > > > > > > Quote Link to comment Share on other sites More sharing options...
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