Reply to doubts on nyasadasakam

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SrimathE Ranga Ramanuja Mahadesikaya Nama:

SrimathE NigamAntha MahAdesikAya Nama:

SrimathE BhagavathE BhAshyakArAya MahAdesikAya Nama:

Sri RanganAtha Divyamani PadhukAbhyAm Nama:

Sri Madhuravalli thAyAr samEtha Sri Vyuha SoundarAja

swAmina parabrahmanE Nama:

 

 

SrI:

 

AdiyEn read the email regarding doubts on ‘nyAsa

dasakam’ ( appended at the end ) and wanted to say

something on this. Though, for adiyEn, it is a

Mandhasya sAhasam to talk anything about Swami

Desikan’s slokams adiyEn begs the scholars to read the

following and correct adiyEn’s mistakes. AdiyEn’s

kalakshepa acharyaas should save adiyEn from not

writing down anything that deviates from what they

taught. The mistakes are obviously due to adiyEn’s

poor grasping power. Ignorance is adiyEn’s property.

 

Let adiyEn use A.K for ‘AhaankAram’ and M.K for

‘MamakAram’

 

 

1) MAm madhIyam ( Slokam 7):

 

AdiyEn’s apologies for not being brief here as the

above 2 words are important and are dealt in detail in

Srimad Rahasya Traya sAram.

 

Here ‘mAm’ means “ adiyEn yendra indha

Atma-swaroopamum” - “ AdiyEn, which is an atma

swaroopam, and…” Swami Desikan is using ‘mAm’ to refer

to the atmA. There is no A.K in it. It will have the

dhOsham of A.K only when ‘mAm’ is considered to be a

“svathanthran”, which is not so as ‘adiyEn’ itself

shows that he is a ‘atyantraparatantra’! There should

be some name/ way to call an existing thing and here

‘mAm’ is the word to refer the atma-swaroopam of the

adiyAr reciting the slokam. (Even to tell that ‘this

has no value’ we call it ‘zero’!)

 

MadhIyam : Here swami desikan actually says “

adiyEnnudayadhu yendru vazhangappadugira”(ref:

Navaneetam swami’s vyAkyAnam). MAm madhIyam means “

AdiyEn, which is an atma swaroopam, and its SO-CALLED

possessions”. So swami desikan says that it is only

so-called possession and NOT natural possession. This

is evident in Srimad Rahasya Traya sAram. In

“sAnghaprapadanAdhikAram”, while describing the nature

of BharanyAsam swami Desikan says “ nAn, yennakkum

onRai yennudaiyadhu yanavum iyarkkaiyAga

uriyEnnallEn”(This atma swaroopam of adiyEn and its

so-called possessions are naturally(iyarkkaiyAga) not

adiyEn’s”

 

Now the question arises: Knowing that the atma

swaroopam & all its so-called possessions ( like

lands, money, relatives and vehicles ) are not the

atmA’s natural possession what dravyam is there

actually to do samarapanam from our side?

 

Swami Desikan puts forth the same question in

“sAnghaprapadanAdhikAram” while discussing Sri

Alavandars slokams from sthothram and gives the answer

also. Swami Desikan says, “BharanyAsam is Not like

offering fruits and flowers to emperumAn but rather IT

IS THE ACT OF DISOWNING THE FALSE THOUGHT that the

“Atma-swaroopam”, “atma-rakshaabharam” and

“atma-rakshaabhara-phalam” is our own property. By

disowning this false ownership claim(of the above

three) we get rid of “AtmaapahArachauryam”( since the

thought of owning other’s property is also a theft!).

 

This act of disowning ( mutRilum aruththal)must be via

our ULLam, words and action( just jnana is not enough

in our Sri Desika Sampradaya). So when we say

samarpanam we actually mean disowning the false claim

that all these are our own property. Thus it does NOT

mean that we are giving something from our own pocket.

 

The Act of Atma – AtmAthmIya samarpanam must be done

with the thought that it is emperumAn’s own property

which is being done samarpanam(disowning our false

claim!) and He only gave this buddhi to us and Himself

did it through us (karthruthva thyAgam – well

explained in ‘swaami swasEsham swavasam… ‘slokam) all

for His own benefit ( phalathyAgam)

 

swami finally says in the same slokam ‘ varadha

sveekuru swayam” ( Hey VaradhA please take all these

properties of your’s yourself!) So there is no AK in

this usage. If we understand that the meaning of

samarpanam is disowning the false claim then it is

obvious that there is no MK also. Just to put them in

words we say “adiyEn does samarpanam of the above said

three things ”

 

(Swami also gives a loukIka example of handing over of

a precious jewel to the owner itself thanks to the

inability to protect it, lack of right to own and

enjoy it. The jewel owner is requested to kindly take

his property, and protect it himself and enjoy it by

wearing it!)

 

2) nyasyAmi ( slokam 2): meaning adiyEn disowns the

false thought regarding the ownership of swaroopa,

bhara and phala. So there is no AK or MK

 

3) Aham ( slokam1) it refers to atma swaroopam and

does not claim any svatantratvam in the context of

this slokam so there is no AK.

 

4) Madh- rakshnana bharam “ “adiyEnnai kaakkum

poruppu” . Clearly no MK or AK

 

5) Madh – Rakshana phalam .” the fruit of protecting

adiyEn by emperuman”

 

Since the above three(3,4,5) are disowned by the

atma during bharanyAsam there is no dhOsham of AK or

MK

 

6) mAm(slokam 3) “ AdiyEnai” refers to Atma swaroopam.

Again there is no AK in it.

 

7) Asmi ( thvAmasmi saranam gatha: ) AdiyEn unnai

saranamAga adaindhullEn. ( AdiyEn stays surrendered

unto you). No MK or AK in this

 

8) mAm ( sloka 4 : mAm… thvathpAdham prApaya svayam) “

adiyEnai devarIrE thangaL thiruvadigalai

adaivikkavEnum. It is dripping with

ghOpthruthvavaranam so there is no question of Mk or

Ak

 

8) mAm ( Sloka 5 kuru mAm nithyakinkaram) please make

adiyEn to do kainkaryams’ properly. Again no Mk or AK

 

9) aatmAkam ( sloka 7): this actually does not refer

to atmaa itself! ChetanaachetanAtmakam means the 2

dravyams namely chetana and achetana. Hence no Ak or

Mk

 

10) mama ( sloka 8) ( mama thvamEva karunAkara …) “

Swami devarIr yourself should protect adiyEn from

committing sins) No MK or Ak again

 

11) mE( sloka 9) : adiyEn’s. but it does not imply

mamakAram as here in this context it is “ adiyEn’s

wrong doings ( akruthyAnAm). No Ak or MK here.

 

12 atO aham ( thus adiyEn): in this context means “

thus adiyEn is relieved from all responsibilities no

Ak or Mk here!

 

So there is no dhOsham of MK and AK in Nyasa dasakam.

Swami desikan is known for his ‘ SatvikA ahankAram

only!!!(aham asmi apArAdha chakravarthinnu sonnArE!)

 

More than other slokams of swami desikan

nyasathilakam, nyaasa dasakam and nyaasavimsati have

profound meanings and pregnant with nuances of our sri

desika sampradaya. Only AchAryas should bless us to

understand the correct meanings.

 

AdiyEn requests the bhagavathaas to bless adiyEn by

correcting the mistakes and guiding me to understand

our thoopul vaLLAl properly.

 

Sarvathanthra svathanthra kavithArkikka simha, Vishnu

GhantAvathAra…..NigamAntha Mahadesikan thiruvadigalE

saranam.

 

 

AchAryALum BhagavathALum KatAkshikkavEnum

 

AdiyEn,

PadhukAdAsan

AravindalOchanadAsAnudAsan.

 

 

--- Ram Anbil <Ramanbil wrote:

> Dear Bhagavatas:

> A Bhagavata has raised the following doubt on Swami

> Desika’s

> “Nyasa Dasakam”.

>

> In Sloka 3, Swami Desika uses the word “Swayam” nine

> times to emphasize that

> it is PerumaaL who does everything and NOT the

> Jeeva.

>

> Swaami: He being the Lord

> SwasEsham: Makes one Subservient

> Swavasam: Makes one dependent on Him

> SwabharatvEna nirbharam: Takes upon Himself the

> burden of protection thus

> relieving one’s burden of protecting oneself

> Swadatta: By means of what He Himself has bestowed

> Swadhiya: By means of Knowledge about Himself

> Swaartham: For His own pleasure

> Swasmin: To Himself

> Swayam: By Himself

> Maam nyasyati: Surrenders me (jeevan)

>

> This being so, why does Swami use repeatedly words

> like -

> “aham”, “madh rakshaNabharam” and “madh RakshaNa

> phalam” (Sloka 1)

> “nyasyaami”(Sloka 2)

> “maam” (Sloka 3)

> “asmi” and “maam” Sloka 4)

> “maam” (Sloka 5)

> “maam” (Sloka 6)

> “maam”, “madeeyam” “aatmakam” (Sloka 7)

> “mama” (Sloka 8)

> “Mey” (Sloka 9)

> “madh rakshaNa bharaarpaNam” and “atO aham” (Sloka

> 10)

>

>

> When the Budha: (One who has understood the Tattva

> Traya) is bereft of “Aham

> kaara”(I-ness) and “Mama kaara” (mine-ness) and has

> nothing to claim as his

> / her own, where is the question of requesting the

> Lord to take over “maam”

> (me), “madheeyam”(mine) and “nikhilam chEtana

> achetanas *aatmakam*”(all

> sentient and insentient entities *belonging to me*)

> etc.

>

> Swami must have used these words with a purpose. Can

> knowledgeable Scholar explain what significance

> these expressions have in the contexts in which

> they have been used?

> Please be brief and to the point in your reply.

> Thanks

> Dasoham

> Moderator

 

 

 

 

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