Definitions of Terms used in Nyaasa Vidhyaa

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Sri:

 

Dear Prapannaas and Mumukshus:

 

There are many terms that are used in Prapatthi Saasthram/Nyaasa Vidhyaa.

 

It will be good to know the clear meanings of these words that we frequently come across to gain a clearer understanding of Nyaasa Vidhyaa.

 

Here is an attempt to provide definitions and comments on the most important words for our use . These words are not in alphabetical order for this glossary at this time .We will have to reconfigure them in that format later . The definitions come from various PoorvAchAryaa's commentaries :

 

1. Tatthva Thrayam: A triad of Realities made up of Tatthvam , Upaayam & PurushArTam. Each of them have subdivisions . Let us examine the first set of the three : Tatthvam and then Upaayaam and after that PurushArTam .

 

1.1 Tatthvam: It is a PraamANika PadhArTam . PramAnam is means of valid

knowledge or means of cognition . VishitAdhvaithins accept the three PramANams:

(1) Perception(Pratyaksha) , (2) Inference (anumaana) and (3) verbal testimony (Sabdha/Vedaas). PraamANikam means backed up by PramANams .

 

1.1.1: PadaarTam means category . VisishtAdhvaithin accepts two categories among the PadArTams :(a) substance ( dhravya) and (b) nonsubstance ( adravya) .

 

The Dhravya PadArTaas are subdivided into 6 types:

 

(1) Primal Matter ( Prakruthi) ,(2) Time ( Kaalam) , (3) Pure matter (Suddha Satthva )without admixture of the three guNams( Satthva, RajO, Tamas) ; this is also known as aprAkrutham , (4) attributive consciousness ( dharma bhUtha Jn~Anam) , (5) individual Soul (Jeevan) , and (6) Iswaran (Supreme Lord) .

 

1.2 :" Tatthva Thrayam " : For VishitAdhvaithins , the three Realities are :

Prakruthi( achith) , Jeevan( Chith ) and Iswaran. Chith is Aathmaa and has Jn~Anam . Achith has no Jn~Anam . Iswaran is the Creator of the Universe , Sriman NaarAyaNan ,

who is Sarvaj~nan (Sathyam Jn~Anam Ananatham Brhamaa) .

 

1.3: Other Mathams sow confusion with their wrong views ( not supported by PramANams like Vedams and Upanishads) that (1) Iswaran and Individual Souls ( Jeevans) are one and the same (2) Jeevan is an independent entity (Svatantran) and (3) Prakruthi is the same as Aathmaa (Soul) .These incorrect views are known also as (1) Jeeva-Brahma Eikyam , (2) Svatantra Bramam ,(3) DehAthma Bramam .

 

 

2. LET US LOOK AT THE NEXT CATEGORY :PURUSHAARTAM ( PurushENa arTita phalam ( the fruits sought by the chEtanan) . PurushArTams are of two kinds : Thrivargam and Apavargam .

 

Thrivargam covers dharmam (aRam) , Wealth ( arTam /PoruL) and evanescent (naswaram) SamsAric happiness (Kaamam).

 

Apavargam is the Fourth PurushArTam of Moksham ( Veedu). Moksham is unalloyed bliss ( ParipoorNa BrahmAnandham). This is enjoyed at the Lord's Supreme abode after travel by archirAdhi maargam at the end of earthly life. There is no return from here (na punarAvrutthi). Here , the muktha jeevan joins with eternally liberated Jeevans (nithya Sooris) to perform eternal , blemishless Kaimkaryams to the Lord and His Divine consort ( "OnDadiyAL ThirumahaLum NeeyumE nilaa niRpak-kaNDa sathir kaNDozhinthEn , adainthEn Unn ThiruvadiyE " is Swamy Desikan's Vaakyams).

 

3. UPAAYAM : The means used by a chEtanam to achieve what one desires ( apavarga PurushArTam) is known as the Upaayam . There are two Upaayams : Upaasanam and Prapadhanam or Bhakthi and Prapatthi yOgams.

 

3.1: Bhakthi yOgam(UpAsanam) : This has 7 angams : Yamam , Niyamam , Aasanam , PrANAyAmam , PrathyAhAram, DhAraNai and DhyAnam. With the angi of SamAdhi ,

Bhakthi yOgam is known as AshtAnga yOgam .Bhakthi yOgam has many branches : Sadh Vidhyai , Dhahara Vidhyai , VaisvAnara Vidhyai , PanchAgni Vidhyai et al .

 

3.2 : For success in gaining Moksham thru Bhakthi yOgam , one has to be from one of the three varNams ; one has to observe VarNAsrama dharmams strictly ;it has to be observed

until one gains the fruit of adopting this Upaayam for Moksham; anthima smruthi ( thinking of the Lord during the last moments of one's Life) is essential;one needs sakthi and superior Jn~Anam since it takes a long time to conmplete this Bhakthi yOgam successfully to gain

Moksha siddhi.There may be many janmAs to destroy PrArabhdha Karmaas to qualify for

Moksham .

 

In view of these formidable difficulties in practising the Bhakthi yOgam , many prefer

the easy-to-practise , quick-result yielding Prapatthi yOgam ( NyAsa Vidhyai).

 

4) NyAsa Vidhyai is open for all castes , genders and ages. It has to be done only once . It does not require anthima smruthi.One gains moksham at the end of one's life here .It is ideal for

those , who can not wait (as in Bhakthi yOgam) for extended time for the gaining of Moksham.

VarNaasrama dharmam is not an angam of Prapatthi yOgam.Fifteen categories of adhikAris (Qualified ones) can practise Prapatthi yOgam . Even our PoorvAchAryAs with their wealth of Jn~Anam and strength of Tapas still preferred Prapatthi yOgam for gaining Moksham because they could not wait for extended times ( as in Bhakthi yOgam) to reach Sri Vaikuntam and perform nithya Kaimkaryam there and enjoy ParipoorNa BrahmAnandham.They were impatient to wait for the enjoyment of ParipoorNa BrahmAnandham .

 

4.1: Prapatthi yOgam has five angams(limbs) and one angi (kavacham) and hence is known as Shadanga yOgam .The five angams are : (1)Aanukoolya Sankalpam , (2) Praathikoolya Varjanam , (3) KaarpaNyam , (4) Mahaa Viswaasam and (5) gOpthruva VaraNam . Aathma nikshEpam/ SaraNAgathy/ThyAgam/Prapatthi is the Angi ( the whole) . This then is the Shadanga yOgam of Prapatthi serving as a never-failing UpAyam for Moksham that can be practised by one and all in a trice with the help of a SadAchAryan.

 

(To Be continued)

 

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil V.Sadagopan