nyAsa-vidyA ([What is 'tapas'?])

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SrI:

SrI Lakshminrusimha ParabrahmaNE namaha

SrI Lakshminrusimha Divya PAdukA SEvaka SrIvaN SaThakOpa-

SrI nArAyaNa yateendra mahAdESikAya namaha

namO narAyanA!

Dear Sriman M.S.Hari,

Your exposition on various yogAs was remarkable and deeply insightful.

adiyEn must have been blessed to be in copmany of so many great bhagavatAs.

 

 

 

I have one small doubt Regarding 'Maha Visishvasam'. I had previously read

about Maha Visishvasam as one of the angAs of prapatti in Sri.A.S.Raghavan's

book - Visisthadvaita (TTD Publications). Sri.A.S.Raghavan mentions that

'Maha Visishvasam' is the MOST difficult angA of prapatti. But, I also

understand that prapatti is the most easiet sidhOpaya during this kali

yugam.

 

Does not mahavishvasam make prapatti a rather difficult sidhOpayam?

I seem to lack insight into maha vishvasam.

Second: This is a different matter:

My elders say that I should not perform abhivadanam for the lord in

the temple. But I have to perform it during Sandhayvandanam. Why is this

so?

Thanks and Regards,

adiyEn mAlOla narasimha dAsan,

mAlOlan cadAmbi

 

 

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Dear SrI VaishNavas,

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NyAsa vidyA nirUpaNam - (Prapaththi - SaraNAgathi)

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SrImAn VEnkata NAthArya: kavitArkika kEsarI |

VEdAnthAachArya varyO mE sannidhaththAm sadA hrudi ||

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PraNAmam lakshmaNa-muni: prathigruhNathu mAmakam |

PrasAdhAyathi yath-sUkthi: swAdhIna-pathikAm sruthim ||

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sAdhanam bhagavath-prAptow sa EvEthi sthirA mathi: |

sAdhyabhaktisthathA saiva prapaththirithi gIyathE ||

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upAyO bhaktirEvEthi thathprApthow yA thu sA mathi: |

upAyabhaktirEthasyA: pUrvOthaiva garIyasI ||

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upAyabhakti: prArabdhavyathirikthAghanASinI |

sAdhyabhaktisthu sA hanthrI prArabdhsyApi bhUyasI ||

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Following the words of pUrvAchAryas, let me explain the nyAsa vidyA

(prapaththi - SaraNAgathi) after giving a summary of karma-yOga,

jgnyAna-yOga and bhakti-yOga, differentiating bhakti from prapathti

(reference upAya-vibhAkAdhikAram, SrImath Rahasyatraya SAram)

 

Karma-yOga: After getting jIva-paramAthma-yAthAthmya-jgnyAna (true

knowledge about the nature of jIvathma and paramAthma) through the SAstra,

doing the nithya-naimithika karmas (daily and especial duties) and

pala-sangAdirahitha-kAmya-karmas (karmas without association of

result-expectation) along with saniyama-parigruhItha-karma-viSEsham

(special karma in an orderly manner) is known as karma-yOga. Just like

prapaththi (advAraka-prapaththi) is a direct means (sAdhyOpAya) for

moksha and also as indirect means (sadvAraka-prapaththi) by giving bhakti

(sAdhyOpAya) for moksha, the karma-yOga too is a direct means for

jIvAthmAvalOkanam as well as the indirect means by giving jgnyAna-yOga

for jIvAthmAvalOkanam.

 

JgnyAna-yOga: If a person gets antha: karaNa jayam (sense organs, manas

conquered) by the practice of above mentioned karma-yOga, he has to

continuously contemplate on the jIvathma-swarUpa, which is distinguished

from prakruthi-indriya-prANa etc and characterised by AadhEyathvam,

vidhEyathvam and SEshatvam being the SarIra and hence prakAra

(apruthak-sidhda-viSEshaNam) of SrIman NArAyaNa. If a person gets

jIvAthmAvalOkanam through jgnyAna-yOga or karma-yOga, must not waste his

time in jIvAthmAvalOkana-anubhavam, which is very limited and inferior.

If he is blessed, he gets intense desire to have the anubhavam of

BhagavAn SrIman NArAyaNa who is the antaryAmi. He then proceeds for

practising bhakti-yOga.

 

Bhakti-yOga and differences between bhakti and prapaththi:

The sUtra " Aavruthi: asakrudupadESath " determines that bhakti is

continuous contemplation on Brahman - jgnyAna-santhathi-viSEsham.

Bhakti-yOga is profound continuous contemplation on BhagavAn SrIman

NArAyaNa's swarUpa-rUpa-guNas as per the vidyA-viSEsham, which is

nirathiSaya-prIthi-rUpa-dhyAna-viSEsham. It should be like taila-dhAra

(incessant flow of oil), niranthara-smruthi-rUpa-sAkshAthkAra-tulya

(persistence of remembrance that is equal to seeing and realising

BhagavAn). This bhakti-yOga has to be done such that its degree is in

consistent increasing order till the upAsaka leaves the body for

parama-padam and thus the

anthima-prathyayAvadhi-jgnyAna-sannthanti-viSEsham is mandatory. This

has the varNAsrama-dharmAnushtAnams as its accessories for removal of

pApA, which leads to rajas-tamas guNas. The sAtvika-tyAga-rUpa

dharmAnushtAnams increases sAtvika-guNa. This is para-bhakti. This makes

the upAsaka to have immense love to see the Lord. This leads to

para-jgnyAnam, which is thath-kAla-niyatha-paripUrNa-sAkshAthkAram. This

culminates into parama-bhakti, where the upAsaka develops highest love

such that he realises that he cannot continue to live if the sAkshAthkAram

is not in totality and eternity. He pleads to mahAlakshmI and SrIman

NArAyaNa such that the Lord SrIman NArAyaNa cannot refuse the upAsaka and

has to grant the moksha. Such is the bhakti-yOga. This is very difficult

to be practised in this modern age.

 

The sUtra " nAnA SabdAdi bhEdAth " determines that the bhakti-vidyAs

mentioned in the Upanishad like " dahara-vidyA " , " Sath-vidyA " etc., are

different vidyAs (bhEdam) because of difference in SabdAntaram, abhyAsam,

sankyA, guNa, prakriya, nAma etc. Using the same nyAya, it is determined

that nyAsa vidyA is also different from other vidyAs. But the goal of all

these vidyAs is the same moksha. Thus the sUtra " vikalpa: avishta:

palathvAth " determines vikalpam for bhakti and prapaththi. Prapaththi is

" sakruth-karaNam " - to be done just once.

 

The nyAsa-vidyA (prapaththi) is outlined as follows by quoting the most

beautiful concise and wonderful nyAsa-daSakam of SwAmy SrIman NigamAntha

MahA DESika. A person who got the tatva-jgnyAna from SAstra and has

realised his Aakinchanyam and ananya-gathithvam is qualified to do

prapaththi. Aakinchanyam is upAyAnthara-sAmarthyAbhAvam (inability to do

bhakti due to lack of jgnyAna, Sakthi and yOgyatha). ananya-gathithvam is

prayOjanAnthara-vaimukhyam and SaraNyAnthara-vaimukhyam (clear

understanding that the jIvAthman has no goal and asylum (protector) other

than SrIman NArAyaNa's lotus feet).

 

aham madrakshaNa bharO madrakshaNapalam thathA |

na mama SrIpathErEvEthyAthmAnam nikshipEth bhudha: ||

 

praptaththi is having three integral submissions. They are

 

1. Aathma-samarpaNAm: Surrendering self. That is, the jIvAthma " I " is not

for me but only for SrIman NArAyaNa as SrIman NArAyaNa is the Lord of the

jIvAthma. I am not swatantra: but paratantra: This SAstra-janya

swarUpa-jgnyAna-pUrvaka anusandAnam is Aathma-samarpaNam otherwise called

as swarUpa-samarpaNam.

 

2. Bhara-samarpaNam: I do not have the responsibility to protect me; but

it is fully the responsibility of SrIman NArAyaNa who is the Lord. This

anusandAnam is bhara-samarpaNam.

 

3. Pala-samarpaNam: The benefit/result of protecting me plus the ownership

in the same is not belonging to me; but it belongs only to SrIman

NArAyaNa. This anusandAnam is pala-samarpaNam

 

He who is wise because of the tatva-jgnyAna obtained by the grace of SrI

VaishNava AachAryas, surrenders at the lotus feet of SrIman NArAyaNa with

the above three anusandAnams, which is preceded by purushakAra-prapaththi

(prapaththi for recommendation) at the lotus feet of SrI LakshmI. This is

the prapathti, which is a sAdhyOpAya, a means for getting moksha.

 

The dwaya-mantra is a secret, which is indispensable for prapaththi can be

known only through AachArya-upadESam and its secret meaning

(rahasya-artham) is therefore specifically NOT written here following the

SAstra.

 

nyasyAmyakinchana: SrIman anukUlO(a)nyavarjitha: |

viSvAsaprArthanApUrvam Aathma-rakshAbharam tvayi ||

The above-mentioned nyAsa (samarpaNam) has to be done with five angAs.

They are

 

1. AanukUlya-sankalpam: Resolving to do all that is pleasing for the Lord

SrIman NArAyaNa; ie., following SAstra-vihitha-nivruthi-dharma.

 

2. PrAthikUlya-varjanam: Resolving NOT to do all that is not pleasing for

the Lord SrIman NArAyaNa; not doing nishidhda-abhichAra-kAmya karmas.

 

3. KarpaNyam: Realisation of inability and disqualification to do

upAyAntaras (bhakti) and therefore the anusandAnam of destitution and

humbleness before SrIman NArAyaNa.

 

4. MahA-viSwAsam: Having greatest and determined conviction that the Lord

SrIman NArAyaNa will protect the SaraNAgatha.

 

5. GoptruthvavaraNam: Praying at the lotus feet of SrIman NArAyaNa for

protection and thus surrendering the responsibility at the lotus feet of

SrIman NArAyaNa.

 

swAmI swaSEsham swavaSam swabharathvEna nirbharam |

swadhaththa-swadhiyA swArtham swasmin nyasyathi mAm swayam ||

 

SrIman NArAyaNa is the Lord of all. I am the property of SrIman NArAyaNa.

I am fully under the control of SrIman NArAyaNa. SrIman NArAyaNa himself

gave this swarUpa-jgnyAna. By this jgnyAna, SrIman NArAyaNa himself made

me to surrender and SrIman NArAyaNa himself accepts me at His feet. He

made me without any responsibility. The result of this surrender is also

belonging to SrIman NArAyaNa. SrIman NArAyaNa made me free of

responsibility in the result of the prapaththi also. The Sativika-tyAga,

essential for moksha-dharma, which composes of

kartruthva-mamathA-pala-tyAgas is conveyed here.

 

1. kartruthva-tyAga: Sacrificing the ego " I am the doer " and resolving

that SrIman NArAyaNa is using me as a mere tool.

 

2. mamathA-tyAga: Sacrificing the ego " I do the kAryam for my prayOjanam "

and resolving that the kAryam is for SrIman NArAyaNa's prayOjanam.

 

3. pala-tyAga: Sacrificing the ego " the results belong to me " and

resolving that the results belong to SrIman NArAyaNa.

 

SrImannabhishta-varada tvAmasmi SaraNam gatha: |

EthaddEhAvasAnE mAm thvathpAdam prApaya swayam ||

 

LaksmI NArAyaNa! You grant all the four purushArhtas and therefore you are

called Varada! I have surrendered to you. Make me to attain your lotus

feet at parama-pada-SrI-VaikuNtam when I leave this body at death at the

end of this janma itself.

 

thvachchEshathvE sthiradhiyam thvathprApthayEka-prayOjanam |

nishidhda-kAmya-rahitham kuru mAm nithya kinkaram ||

 

SrIman NArAyaNa! I have resolved knowledge and mind that I am your slave

and property. I have one and only aim of attaining your lotus feet at SrI

VaikuNtam. Make me not to do the prohibited and desirous karmas. Make me

as your eternal servant to do eternal service to your lotus feet.

 

dEvI-bhUshaNa-hEthyAdi-jushtasya bhagavan thava |

nithyam niraparAdhEshu kainkaryEshu niyungkshva mAm ||

 

akila-hEya-prathyanIka! Ananta-kalyANa-gUNa-sAgara! Bhagavan! SrIman

NArAyaNa! Place me to do all pure services at all times at all places at

all states as per your wish as your consort, divine-ornaments-weapons etc.

 

mAm madIyam cha nikhilam chEthanAchEthanAthmakam |

swakainkaryOpakaraNam varada swIkuru swayam ||

 

SrIman NArAyaNa! Varada! Accept myself and my property composed of

sentient and insentient entities as instruments for your service.

 

thvadEkarakshyasya mama thvamEva karuNAkara |

na pravarthaya pApAni pravruththAni nivarthaya ||

 

SrIman NArAyaNa! You are the infinite merciful. None other than you is

there to protect me. Make me not to commit sins anymore. By your mercy,

remove my entire immeasurable pApa, which has no beginning.

 

akruthyAnAm cha karaNam kruthyAnAm varjanam cha mE |

kshamasva nikhilam dEva praNathArthihara prabhO ||

 

SrIman NArAyaNa! You remove all the agony of those who surrender only to

your feet. My Lord! I failed to do what is to be done as prescribed by the

SAstra, which is the form of your order. I did all that is prohibited by

the SAstra. There is no other way other than you forgiving me for

salvation. Please forgive all such things.

 

SrImAn niyatha-panchAngam madrakshaNa-bharArpaNam |

AchIkarath swayam swasmin athO(a)hamiha nirbhara: ||

 

SrIman NArAyaNa accepted the responsibility of protecting me by making me

to do nyAsa (prapaththi-SaraNAgathi) which is inseparably having five

angas. He thus accepted me at his lotus feet. I am therefore fully free of

this responsibility and worry regarding attaining moksham.

 

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kavitArkika simhAya kalyANa guNa SalinE |

SrImathE VEnkatESAya VEdAntha GuravE nama: ||

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Thanks & Regards

M.S.HARI RAmAnuja DAsan (mshari)

 

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