NyAsa Soothrams / Support Material for Srimath A zhagiya Singar's UpanyAsam

[Guest guest]

SrI:

 

Dear AchArya RaamAnuja BhakthAs :

 

It is important for us to firm up on the fundamentals

of SaraNaagathi /Prapatthi Saasthram . One very good way

to accomplish this goal is to study NyAsa Soothrams and

be clear about terminologies relating to the sacred SaraNAgathy

Saasthram .The better way is to join in the current KaalakshEpams of

Srimath Azhagiya Singar (Every Saturday at 9AM EST during

the Month of August ) and clarify doubts . Please register to get

the Bridge Telephone number and access code :

 

http://www.ahobilamutt.org/signin01.asp

 

 

We will start now with an introduction to Prapaathi Saasthram

as summarized by the First chapter of NyAsa Soothrams .

 

We will be following closely the anubhandham ( appendix)

of Dr. V.N.VedAntha Desikan's monograph on NyAsa Thrayee.

 

Soothrams mean terse and aphoristic statements . For instance ,

Brahma Soothrams are very short and almost cryptic summaries

of complex thoughts housed in Upanishads . They are so cryptic

that they can lend themselves into multiple ways of intrepretation

as done by the different darsana SthApakaas like RaamAnuja ,

Sankara and MadhvA . AchArya RaamAnuja's Sri BhAshyam

on Brahma Soothrams is our leading light .

 

In the case of NyAsa Soothrams , the statements in Sanskrit

are crisp summaries of the doctrines associated with SaraNAgathi

(NyAsam) serve as declarative statements .If one can understand

them well , then there would be no confusion about the uniqueness of

SaraNaagathi as an independent and sufficent means for Moksham

for one and all .

 

Let us now start with the First (Introductory ) Chapter of NyAsa

SoothrAs , Jign~Asaadhyaa, which has 56 Soothrams .

 

A. Jign~AsaadhyAya:

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(1) There are many alternate names for SaraNaagathy ; These are

NyAsam , Prapadhanam , ThyAgam , Aathma nikshEpam , Bhara nyAsam ,

Bhara SamarpaNam , Tanjam ( adaikkalam puhuthal), UpAya anushtAnam ,

Prapatthi and adhrushtArTam . These are called ParyAya sabdhams

and refer to the Same doctrine of SaraNAgathy thru different names .

 

(2) " Bhakthiriva Prapatthiriva vidheeyathE ": Just like Bhakthi yOgam ,

Prapatthi yOgam is ordained( prescribed ) for gaining Moksha Siddhi.

 

3) " nyAsamEshAm tapasAm athirikthamithyAhu Srithi:

The Sruthi declares that the act of Bhara samarpaNam

( Prapatthi) is the highest among all penances ( Tapas).

 

4) " Mumukshrvai SaraNamaham prapadhyE , ithi Sruthi Vaakyam"

The above is a part of the SvEtasvatAra Upanishad (Sruthi) manthram .

 

SvEthasvatara Upanishad (6.18) says : " I , an aspirant after liberation

seek refuge ( surrender unto) that effulgent God , who creates Brahma

First (at the time of Creation) and who endows him with the VedAs also

and on account of whom the intellect of mine shines out " .

 

5) " Prapannth anyEshAm na diSathy MukundhO nija Padham ".

Our Lord Mukundan says that He will not give residence in

His Supreme abode for anyone except those who have performed

 

Prapatthi ( UpAya anushtAnam).

 

6)" yaTaa sadhvidhyAdheenAm miTO vikalpO gruheeta: , taTaiva

upAsana-nyAsa vidhyayOrapi"

 

Please understand that UpAsanaa ( Bhakthi yOgam) and Prapatthi

yOgam are alternate routes and differ just as the different Brahma

VidhyAs ( Sadh Vidhyaa, dahara vidhyA et al) differamongst themselves .

 

7) " nidhidhyAsithavya: upaaseetha , bhajasvEthin bhakthou

vidhiroopaa niyathi: "

 

There are instructional steps (Vidhi: rule , commandment ) such as :

Meditate , perform upAsanaa , practise devotion for the followers of

Bhakthi yOgam .

 

8) " taTaiva vraja , prayunjeetha ithyAdhi Vidhi sabdhaa: PrapatthAvapi"

 

Similarly for Prapatthi yOgam , there are vidhis (rules) such as " seek refuge

at the Lord's sacred feet, treat aathmaa as arrow and with the help of

PraNavam land it (the aathmaa) at the holy feet of the Lord ". This soothram

is from another Sruthi Vaakyam paasage.

 

9) " MaamEkam SaraNam vraja" ithi BhavathEva vidheeyathE .

 

Bhagavan Himself reminded ( instructed) Arjuna to seek refuge

in Him alone in GeethOpanishad .

 

10) " nyAyas-sarvArTa saadhaka: "

 

BharanyAsam ( SaraNAgathy) has the power to grant all fruits

that one wishes to have .

 

11) " taTaapi mOkshaayaiva yOjyathvam srEshtam "

 

Although BharanyAsam can grant all kinds of prayOjanams ,

the BharanyAsam performed for the sake of gaining Moksham

is the most coveted among purushaarTams .

 

12) " prapadhanaanushtAnE dhvi-vidham vEdhyam :

sadhvArakam taTaa adhvArakam chEthi".

 

In performing Prapatthi , one has to remember that there are

two kinds of Prapatthi: sadhvArakam and adhvArakam .

 

13) " BhakthyAdhi karmaNi paTisambhAvitha visthrasanArTam

kriyamANam prapadhanam sadhvArakam "

 

The sadhvAraka Prapatthi is the one , where one seeks the pardon

of the Lord as parihAram ( remedy for trespasses) , when there are

lapses in pursuit of the time consuming and rigorous Bhakthi

yOgam ( thru tapas , Yaagam et al).

 

14) " yath kriyathE mOkshArTam tadhEva vivEkinO rasyam , manOj~nam

chEtanOsyOjjeevanAya bhavEth--adhvArakam ".

 

AdhvAraka Prapatthi is the one , when one performs SaraNAgathy with

the sole purpose of gaining Moksham .This type of Prapatthi is relished

by people with discriminating intellect and this type of Prapatthi is

the most redeeming one for the chEtanams to get relief from SamsAric

bonds ( repeatd cycles of birhts & deaths).

 

15) bhUshNus-sadhAchAryam vihitha-visEsha-guNayuktham samaaSrithyaiva

ujjeevithum yeepsEth " .

 

A jeevan , which wants to redeem itself and is anxious to perform adhvAraka

Prapatthi for Moksham can only succeed in its efforts by approaching

a SadAchAryan and performing SaraNAgathy through that evolved

AchAryan filled with highest degree of AachAram , anushtAnam ,

VairAgyam and other auspicious attributes .

 

16) mukthi maarga nirdEsaka yeedhruSa AchArya: Mukundha tulya: ,

asAdhya -prathyupakaraNa: taddhadhupAsyasccha

 

Such a renowned AchAryan ,who helps us find the path for Moksham

is the greatest helper ( upakAri). He is equal to Mukundhan ( Lord Himself)

for adoration . As in the case of PerumAL , we can not repay our debts

to that SadAchAryan.He has to be worshipped like PerumAL.

 

17) Maanava: (taTaiva MaaNavakasccha) mantra-thraya-saarArTa-graahee ,

mantrArTa vidhEya: mantra-nirdhishta Saasana-vibhanjana-bheethasccha

bhUyAth.

 

THe chEtanam ( or the youngster who wishes to travel on this path to Moksham)

should know the essence of the three mantrams ( Moola Mantram , dhvayam and

Charama sLokam ) . They are entitled to enjoy the blissful meditation on

the deep meanings of these three mantrams . They should vow to follow

the time tested commands associated with these three mantrams.They should

be afraid to go against the upadEsams pertaining to their commands .

 

18) yatha: mantrANAm prayOjanam chEtanAyaitadhEva yuktham.

 

The purpose of the three mantrams is to correct the erring chEtanam

and redirect it to travel on the sure path to Moksham .

 

19) chEtanOham Bhagavatha: Sriya: PathErEva nirupAdhika-sEshabhUtha:,

dhivya dampathi SaraNam veuNeeyEyam , TayO: nithya kaimkaryamEva mama

Phalam ,yEthath prapadhanOpAyEnEnaiva mE sarvapApEbhyO mOksha:

syAth -- ithi Jn~Ana vikAsa: sampadhyathE sadAchArya BhOdanEna .

 

adiyEn's Lord is EmperumAn alone . adiyEn is His unconditional servant.

adiyEn is His property and liege (sEsha bhUthan) May adiyEn seek refuge

in the dhivya dampathis ( Divine Couple) .The prayOjanam ( fruit ) of such

prapatthi is to gain blemishless and uninterrupted kaimkaryam to Them .

adiyEn is convinced that a saraNAgathy of this kind(calibre) alone can

banish all my karmAs ( Paapams and PuNyams) and grant adiyEn Moksham.

This type of maturation of Jn~Anam can be realized only through

AchArya KadAksham ( merciful glances).

 

20) Bhakthi-PrapathyO: ( upAsana-prapadhanayO:) vikalpa: upAyadasAyEmava

na phala-daSAyaam .

 

Bhakthi and Prapatthi are to be considered as two different paths to

the same destination ( Moksha sTaanam). They differ as means and not

in the end result ( pahalan) .

 

21) dhvou panTaanou, kimthu prApthi sTaanam yEka yEva, BhagavathO

nithya vibhUthiithi vikhyAtha: , Srivaikunta lOka:

 

We have to recognize them as two distinct paths to reach the same

destination (viz)., Sri Vaikunta lOkam as the Parama purushArTam.

 

( To be continued )

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil V.Sadagopan

 

[Guest guest]

22) yOgyathaa baahulyamapEkshitham bhakthi-yOgAya , janma-dhee-sakthi-mukhAstE, taTaiva kaala vilamBa-kshamathvam

 

One needs of a lot of qualifications for pursuing Bhakthi yOgam :

birth in a high kulam , power of knowledge , sakthi (mental strength) ,

balam ( physical strength ).Bhakthi yOgam does not yield the result

quickly ; it has a lot of built in dealy .

 

23) mOkshArTam Prapatthi: laghutaraa ,Saasthravihithaa ,

dharmasTEyaisccha praSasthA , taTEthihAsa purANasmruthyAdhishu

nirdarsithaa cha

 

Prapatthi is easy to practise.It is indeed prescribed by the Saasthraas.

The great AchAryAs , Sages have favored it. It has been chosen for

illustration in many PurAnams and the two IthihAsams.

 

24) angAni yOgyathAmsE pancha , tEshu mahA viswaasa: pradhAna sTaanE.

 

Prapatthi has 5 limbs( Parts) ; Among the five Mahaa ViswAsam ( Great Trust ,

Unswerving Faith in BhagavAn as the Protector ) is the most important.

 

25) yEsha yEva Sankhaa panchaka nivartanAya bhavEth

 

MahA Viswaasam has the power to chase the five doubts about Prapatthi .

 

26) nAma sankeerthana -dhvayOcchAraNa -Bhagavath-paricharaNa -

Bhagavath-sannidhi-pradakshiNa-namaskArAdhaya: na prathyakshOpAyA:

mukthayE

 

Naama sankeerthanam , recitation of dhvayam , japam, pradhakshiNam at

the temple,namaskaraNam are laudable but they do not directly help to gain

Moksham .To say that they do is an exaggerated statement .

 

27) yEthA; kriyA: Sriya:Pathim preeNayanthy, tEna karthAram sO BhagavAnEva

prapatthi-kriyAyAm prErayathi .

 

All of the above acts/observances pleases the Lord and that in turn results in

Him nudging the chEtanan to seek a sadAchAryan and complete Prapatthi

anushtAnam through him .

 

28) prayathyanushtEya manthrEshu na sarvE adhikurvanthy taantrikENa vai

sarvOpajeevanAya bhavathy Prapatthi:

 

All the Prapatthi mantrams are not appropriate to all chEtanams . There is

no negative effect because of that . Taantrika manthrams are applicable

for some and Vaidhika Mantrams applicable to the others .The end result is

still the same regarding the gaining the full fruits of Prapatthi .

 

29) Brahmavidhyaa: vividhaa: BhagavathO vividhaguNEshu tatthadhupayukthEshu

anurAga-dhyAna-samAdhi roopENa prayOjyA bhavanthy.

 

All Brahma VidhyAs like Sadh Vidhyaa are based on reaching layam ( deep samAdhi)

by focusing on one of the limitless auspcious guNams of the Lord .

 

30) nyAsa Vidhyaa chaanyaa madhvAdhi-vidhyaa tulyaa svAtantryENa

mOkshOpAya; syAth .

 

Nyaasa Vidhyai is one such Brahma Vidhyai .It is like other Brahma Vidhyais

such as Madhu Vidhyaa, dahara vidhyaa , Sadh vidhya et al.Nyaasa Vidhyai can

operate as a direct means for Moksham for the practioners.

 

31) vidhyAntharANi yaavajjeevamanushtEyaani nyAsasthu sakrudhEva

 

The difference however is all VidhyAs other than Nyaasa Vidhyai have to be

observed until the last second of one's life.In contrast to all other Brahma

Vidhyais , Nyaasa Vidhyai has to be observed only once.

 

32) sa thu svatantrOpAya: panchAnga samyutha:, yaTaa BhakthirashtAnga

sahitha:

 

NyAsa Vidhyai is self-complete , independent means for Moksha siddhi.

It has five angams whereas Bhakthi yOgam has seven angams (constituent

parts) .

 

(To be continued )

 

Please do not forget to register for the Aug 5 TeleupanyAsam of

Srimath Azhagiya Singar on SaraNAgathy Gadhyam . Please get

the Bridge Phone number and Conference code from :

 

http://www.ahobilamutt.org/upan/signin01.asp

 

Srimath Azhagiya Singar Looks forward to blessing us with

His UpanyAsam on AchArya RaamAnuja"s SaraNAgathy Gadhyam

this Saturday & the rest of the Saturdays of August .

 

Daasan , Oppiliappan KOil Varadachari Sadagopan

 

 

 

 

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam , Daasan , Oppiliappan Koil V.Sadagopan