You are here: SriPedia - Oppiliappan - Archives - Nov 2003

Oppiliappan List Archive: Message 00051 Nov 2003

 
Nov 2003 Indexes ( Date | Thread | Author )
[Date Prev][Date Next][Thread Prev][Thread Next]


SrI:
SrImathE Nigamantha mahadesikaya namah:
Dearest Srivaishnavas,

Forwarded is a posting made by Sri SatakOpan on the same subject few years 
ago- Nyaasa thilakam and is sent to you for your further enjoyment to 
aDiyEn's. He brought to my attention and when I read it today, I enjoyed 
reading it so much that I do want to send to you all.

Nyasa Tilakam
**************

We will start  the reflections on Swami Desikan's Nyasa Tilakam in the 
traditional manner with the salutations by his disciple and son , Sri Kumara 
Varadacharya, who wrote a commentary onhis acharya and father's work  :

SRIMAAN VEDASIRO GURU : BAHAGAVATHA : SRI VENKATAADHRISITHU :
GHANTAATHMAA NA PARAM TADHAATANAJANAANANDAYANNAATHMANAA I
ADHYAAPI SVAPADHAAMBHUJAIKA RASIKAANAANANDHAYAN VAIBHAVAM
PANTHAANAM PARIPAATHI BHURI KRUPAYAA PARYAAYA SALLAPATHA : II

The great Desika Bhaktha , Late Sri D.Ramaswamy Iyengar has translated the 
above verse this way in his commentary on Nyasa Tilakam:

" That repository of all auspiciousness , Vedantha Desika,who is the 
incarnation of the Bell (Ghanta) of the Lord of Venkataadhri --not only did 
he delight the people of his times by his person and personality , but even 
today  he continues to be a source of delight to those rasikas  who are 
unflinchingly attached to his lotus feet -- and by his abundant grace gives 
the feeling of personal presence , almost speaks , so to say ."

How  true is the testimony of the loyal son and disciple !Swami Desikan 
casts his majestic shadow across seven centuries and comforts us under the 
shade of that giant presence .

Nyasa Dasakam is one of those master pieces given to us by the Most merciful 
Swami . His genius as a poet and his skills in succinctly stating the 
essence of Prapatthi are abundantly clear in this work .As Sri D.Ramaswamy 
Iyengar describes , " In its metaphysical aspect , Nyasa Tilaka like 
SaraNagathi Deepika  is a poetic rendering of the salient features of 
Saranaagathi as laid down in the Srimad Rahasyatrayasaara , with the 
difference , that while Saranaagathi Deepika is an epitome of 
Rahasyatrayasaara , Nyaasa Tilaka concerns itself more with the mentality 
that should prevail in the Post-Prapatthi period . The importance of Nyasa 
Tilakam ot Prapanna can not be overestimated. " Here Sri D.R .Iyengar refers 
to the significance of Kumara Varadarya"s singling out this work of his 
father for writing his commentary among all other works.

This work consists of 32 slokas in 8 different poetic  metres:
Anushtup(2); sikarinI (4); Vasanthatilakaa (4) ; Saardhoola Vikriditham 
(9);Nathkutakam (2); Mandhaakranthaa(3) ; Sragdharaa (5); Maalini (3) . Like 
number of other works contained in 32 sections  to be consistent with the 
count of  32 Upanishadic Brahma vidyas,Nyasa Tilakam shines with Upanishadic 
truths.

Sri Ranganatha is the object of Prapatthi for Swami here.In Nyasa Dasaka  
and Nyasa Vimsathi and Tamil work, Adaikkalappatthu , he surrended to Lord 
Varadaraja of Kanchi. IN Saranagathi Deepika , he offered his Saranagathi to 
Lord Dipa Prakaasan of his own agrahaaram in Tuppul .

It has been told that a study of Nyasa Tilakam is essential to remove our 
doubts about the efficacy of Saranagathi . Let us offer our salutation to 
Swami Desikan, the master intrepreter of Saranagathi saastra prior to 
studying this important work.

The Name
********

The name of Nyasa Tilakam was chosen by Swami Desikan inview of his 
conviction that this stotra grantham is the crest jewel among the various 
works that he composed on Nyasam or SaraNagathi. Tilakam is the Pottu or 
auspicious dot worn by women to bring out the beauty of their  faces. Nyasa 
Tilakam  is the Tilakam for the Nyasa Vidya as indicated by Swami Desikan's 
choice of the title for this grantham.


Source Literature
*****************

We will provide highlights from the commentaries of Acharya Kumara 
Vardarya(Nainacharya ) , Sri D.R .Iyengar and Oppiliappan Koil Vidwan 
Srirama Desikachar .

Structure/Organization/Metres of  Nyasa Tilakam
************************************************

First Slokam( Anushtub Metre) deals with salutations to the Guru Parampara. 
The Second slokam (Anushtub metre) is an important one explaining  the 
significance of the Abhaya mudra (gesture) seen on  the right hand of  Sri 
Ranganatha.

The third Slokam set in SikariNi metre contains Swami Desikan'straditional 
SaranAgathi to the consort of the Lord. The fourth slokam set again in 
SikariNi metre explains the tattvam of Maha Lakshmi (Sri Ranganayaki ) 
serving both  as Upaayam (means ) and mediatrix (PurushakAram ).

The  fifth and the sixth slokams continue in SikariNi metre and focus on Sri 
Ranganatha. The fourth slokam houses Swami Desikan's Saranaagathi to the 
Lord of Srirangam. The fifth slokam reveals that  the Lord rests on his bed 
of Adisesha at Srirangam for the  express purpose of guiding people to 
follow the way sanctioned by the Sastraas and the Vedas to reach Him .

The metre chosen for the seventh slokam is Saardhoola Vikrititham ( the gait 
of a tiger). Here Swami explains in unambigous terms that the Divya 
Dampathis of Srirangam are the ultimate Seshis , who are the object of our 
Prapatthi.

In the eighth slokam , Swami shifts his attention to the Nathkutakam metre 
and prays for the blessings of the compassionate glances of the Lord . In 
the ninth and the tenth slokams, Swam's mind races like a tiger in the 
Sardhoola Vikrititham metre in  a manner consistent with the subject .The 
ninth slokam deals with the Mahopakaaram rendered by Sri Ranganatha to Swami 
. The tenth slokam proudly recounts the glories of Prapatthi .

The eleventh slokam set in Mandaakraanthaa metre covers a prayer of Swami to 
the Lord to make his mind seek out and enjoy the company and the works of 
Prapannas , who have already  been blessed by the Lord .

The twelfth slokam describes the state of Prapanna in the post-Prapatthi 
period. The metre shifts here to Sragdharaa. The thirteenth slokam shares 
the same Sragdharaa metre and points out that the Prapannas in the 
post-Prapatthi period never trespass the injunctions of Saastraas 
established by the Lord.

The fourteenth slokam reveals the reason why the Prapannas in their 
post-Prapatthi period come across  some sufferings (Dukkam/Sokham ) .

The fifteenth slokam set once again in Sragdharaa metre emphasizes that 
Bhakthi and Prapatthi are two different upaayams(means )for securing the 
blessings of MOksham.

The sixteenth slokam set in majestic sardhoola Vikrititham lists the the 
different words in vogue to refer to Prapatthi and points out that all of 
them refer to the same act of Prapatthi .

The seventeenth slokam is housed in Sragdhara metre and deals with the 
points of difference between the two upaayaas (VIZ),  Prapatthi and Bhakthi 
to attain the blessings of MOksham .

The eighteenth slokam is  set in the beautiful Maalini metre and states that 
Prapatthi performed at the Lord's feet confers all the fruits (Sarva Hetu: ) 
  . The NInteenth slokam reverts to Sardhoola Vikrititham metre and deals 
with the pancha Sankaas (Five doubts ) that assail the minds of Prapannas 
and explains how these doubts  can be cleared .

The twentieth Nyasa Tilakam  slokam set in the Vasantha Tilakam metre 
celebrates the blessings of the comforting glances of the Acharya 
(Kataaksham of the Acharya ) in the context of successful Prapatthi .. Swami 
Desika hints that these blessings remind one of the experience of 
spring(Vasantham )after the winter of distress (life during the 
Pre-Prapatthi period ). The twenty first Slokam deals with one of the 
methods of Prapatthi known as Acharya Nishtai . This slokam flows leisurely 
in the Mandhaakraantha metre.

In the twenty second slokam set once again in the Vasantha Tilakam metre , 
the thought of the joy of spring and hope  is invoked , when Swami recalls 
the truths revealed by Sri Ranganatha to Sri Ramanuja at the time of 
latter's SaranAgathi on  a Panguni Uttaram day at the south-western 
praakaaram of Srirangam .

The twenty third and the twenty fourth slokams are set in the Maalini and 
the Mandhaakranthaa metres . In the twenty third verse, Swami expresses his  
regrets over earlier engagement in the enjoyment of fleeting worldly 
pleasures. In the Twenty fourth verse, he consoles his mind over the past 
mistakes and  assures it that there is no more reason to worry at the stage 
of Post-Prapatthi.

>From Slokams 25 to 30 , we experience the firm Vairagyam of Swami Desikan , 
where he states that he will not approach any mortal for favors , while Sri 
Ranganatha looms large as the ultimate succor and support. He also declares 
that he will not seek any other Gods either for favors , since it is Sri 
Ranganatha alone , who has the power the blessings of Moksham . He declares 
his unwavering intent to serve the divya Dampathis alone during the rest of 
his life on earth. The six slokams are set in Maalini(25), Saardhoola 
Vikrititham(26-28),.Nathkutakam 29 ) and Sardhoola Vikrititham(30) metres 
respectively.

In the thirty first verse, Swami prays for eternal service in Sri Vaikuntam 
to the Divya Dampathis in Sragdharaa metre. The thirty second and the final 
verse is  set in sikariNi metre and explains the fruits of reciting Nyasa 
Tilakam . Swami reveals that the reciter will be blessed with the boon of 
serving the Divine couple in both the Vibuthis (Leela and Nitya Vibuthis) . 
They will be blessed with the double pleasure of serving the Divya Dampathis 
on this earth as well as in  Parama Padham as Nitya Suris.

In the earlier two postings , the structure , organization ,poetic metres 
and the summary of thoughts enshrined in the master work of Swami Desikan 
were covered .

In this concluding piece , I will focus on  the second sloka of Nyasa 
Tilakam that explains the significance and symbolism of the right hand of 
Sri Ranganatha displaying the Abhaya Mudra , a gesture that assures freedom 
form fear for the chetanas , who have sought refuge at his holy feet . 
Although the other slokas of this master piece cover significant doctrines 
related to Prapatthi and the post-prapatthi life of a Prapanna , this 
particular slokam dealing with the Abhaya hastham of the Lord of Srirangam " 
mesmerizes"  me .

The slokam is so comforting and reassuring that each time we stand before 
Sri Ranganatha  that we should remind ourselves about the deep meaning of 
this verse and the profound message it carries .

The  moving second slokam of Nyasa Tilakm is as follows :

PRAAYA : PRAPHADHANEH PUMSAAM POWNA: PUNYAM NIVAARAYAN I
HASTHA : SRIRANGA  BHARTHURMAAM AVYAATH ABHAYA MUDRITHA : II

Swami prays for the protection of the right hand holding the Abhaya Mudraa.( 
Sriranga Bharthu : Hastha: Maam avyaath ) . Why this special attention to 
the right hand and the Abhaya gesture seen there ?

Swami Desikan suggests in the way of Utpreksha Alankaaram(poetic fancy) that 
the Abhaya Pradhaana gesture symbolizesLord's "prohibition " against 
repeating the act of Prapatthi  since he has already assured that seeking 
refuge once at his lotus feet will be sufficient to receive his unfailing 
protection (Sakrudheva Prapannaaya Tavaasmithi cha yaachateh, Abhayam Sarva 
BhoothebhyO Dadhaamyetath vratham mama ) .

Swami suggests that the Abhaya Mudra appears like the Lord's command to the  
Prapanna to stop repeating the performance of Prapatthi . His Abhaya Mudra 
appears like it is saying , "Halt ,Cease doing another Prapatthi ! Enough . 
I will protect you for the Prapatthi that you performed already " .

Sri D. Ramaswamy Iyengar reminds us of what  great Acharyas tell their 
disciples at the time of Prapatthi  .  They say : " Now that you have become 
a Prapanna , fix your gaze henceforth on the Abhaya Mudra of the Lord and  
derive comfort and solace from the way it promises protection ".

Here we are reminded by the spirit of the two halves of the Charama sloka . 
In the first half (Maamekam Saranam Vraja ) ,the Lord  invites the Prapannas 
to seek refuge at his sacred feet  ; in the second half , He states 
unequivocally ,Maa Sucha:  and gives us hope and courage and says " do not 
grieve any more " . The messsage then is to rely on Lord's Charanaaravindham 
till Prapatthi and thereafter  shift our focus to the Abhaya Mudra and the  
message it carries  .

Moved by this  profound message housed in this slokam ,Swami Desikan used it 
" in toto " as the second verse of his ManipravaaLa work Abhaya Pradhana 
Saara , which extolls the SaraNaagathi SaastrA aspects of Srimad RamaayaNam 
. Once again , Swami Desikan included this message in his Tamil work 
Adaikkala Patthu . Here, Swami was moved by the sight of the Abhaya Hastham 
of Lord Varadaraja of Kanchi and said :

" UMATHADIGALAI  ADAIHINREHN  YENRU ORUKKAAL
URAITTHAVARAI  AMAIYUM INI YENBAVAR POL  ANJAL
YENA  KARAM  VAITTHU "

The Prapanna's statement during Prapatthi is " Umathu Adigalai adaihinrehn ( 
I seek refuge at your holy feet as my Means for Moksham ) " . The Prapanna 
states once ( Orukkaal Uraithavarai ) that he sought refuge under the cool 
shade of the Lord's lotus feet . The Lord responds with the Abahya Mudra and 
seems to indicate "enough , it is enough that you asked My  protection once 
( Amaiyum ini yenbavar pol  Anjal yena karam vaitthu ) ."

This then is the message of the Abhaya Hastham of the Saranaagatha Rakshaka 
Kaaruneekan , Sriman NaarayaNan ..
******
unquote
Swamy Desikan ThiruvadigaLE SaraNam
Regards
Namo Narayana
dAsan

_________________________________________________________________
Get 10mb of inbox space with MSN Hotmail Extra Storage 
http://join.msn.com/?pgmarket=en-sg


------------------------ Yahoo! Groups Sponsor ---------------------~-->
Buy Ink Cartridges or Refill Kits for your HP, Epson, Canon or Lexmark
Printer at MyInks.com. Free s/h on orders $50 or more to the US & Canada.
http://www.c1tracking.com/l.asp?cid=5511
http://us.click.yahoo.com/mOAaAA/3exGAA/qnsNAA/XUWolB/TM
---------------------------------------------------------------------~->

To unsubscribe from this group, send an email to:
Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx

 

Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/ 



[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
oppiliappan-subscribe@yahoogroups.com
To subscribe to the list