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Dear Swami- On the subject.... It is wonderful to note
that certain aspects of thePurvaTapini-Upanishad are
being shared. You will be pleased to note that my
father Sri. L.Seshadri was kind enough to impart the
esoteric meaning of the Uttara Tapini Upanishad as
well...something that enables see Sri Nrisimha in
everything and everything in  Sri nrisimha ...most
sublime and blissful indeed.

"Asmad Sarvasmad Priyatamaha " expresses all the love
of the universe to Sri Lakshimnarasimha..

'Esha veero Nrisimha Eva'as a phrase is sufficient
perhaps to describe everything as occupying  a
miniscule portion of His being.

I am writing since  I am worried about the decline of
Adhikaris who can / willing to write commentairies on
these esoteric texts in the way that people such as
ourselves can benefit from. No doubt one birth is not
suffciient for knowing all about Arulicheyal or for
that matter just Kanninun Siruthampu.. but it has been
still troubhlig me that we do not have a commentary
whereby people of our sampradayam can know and
understand the greatness of these upanishads in the
way we need to especially since these are not meant
for general consumption but are highly esoteric.
I have a copy of the commentary of Sri Sankaracharya
and Sri Vidyaranya on the two (it is noteworthy that
Srimad Azhyagiyasingar was presented a copy of the
same in his school in his Poorvaashramam and still
treasures it. The book is understandably out of print
and I keep taking photocopies just to preseve this.

Is there any way you can help obtain a commentary on
the Upanishad in a manner that  ignorant selves such
as myself can understand and importantly pass on to
the future generation? 
Please respond to
venkatesh.seshadri@xxxxxxxxxxxxxxxxxxxxxxxx

ADiyen dasan
Kurichi Venkatesh
--- Sadagopan <sgopan@xxxxxxxxxxxx> wrote:

> 
> PurvaTapini-ManthraRaja.txt
> 
> Sriman Varadarjan has prepared a valuable text 
> commenting on the meanings of Mantra Raja ,
> the most important manthram for the meditation
> of Lord Narasimhan .
> 
> Thanks to Sriman Vararajan for sharing it .
> 
> V.Sadagopan   
> 
> >                    Sriman NArAyaNAya namaha| 
>                   Srimathe RamAnujAya namaha|
>              Srimathe NigamAnta mahAdeSikAya
> namaha||
> 
>                govinda kesava janArdana vAsudeva 
>                viSvesa viSwa madhusUdana viSwarUpa|
>                sri padmanAba purushotama
> pushkarAksha
>                nArAyanAccuta nrusimha namo namaste||
> 
> I Introduction 
> 
> Many of us would be familiar with the mantra rAjA:
> 
> 'ugram vIram mahAvishNum jwalantam sarvatomukham
> nrusimham bIshaNam bhadram mrutyummrutyum
> namAmyaham'
> 
> This mantra rAjA along with the gAyatri mantram
> (mantra rANi) 
> and the verses of the rahasyatrayam would provide
> immense joy 
> and salvation  to the bhaktas. We can say that the
> mantra rAjA 
> extols the rAjAtirAjA who incarnated as the mruga
> rAjA. 
> 
> The nrusimha pUrva tApini upanishat provides the
> condensation of 
> various vedic and upanishatic thinking in just ten
> words and 
> explains all the words using short commentaries.
> Then the upanishat 
> goes on to explain other things like the main
> upanishats by 
> comparing Atma, etc. with Him.  This upanishat is
> considered as a 
> vaishnava upanishat and forms a basis for bhakti
> mArgam with 
> Sri Nrusimha avatAram as the object of worship. 
>  
> Swami DeSikar won't miss the opportunity to mention
> this 
> upanishat in his Sri KAmasikAshTakam. He would say:
> 
> tapaNentu agni nayana: tApA napacinotu na:
> tApaniya rahasyAnAm sAra: kAmAsikAhari:
> 
> Sri KAmaSikA Nrusimhan having three agnis ( tapana,
> indu, agni )
> for his eyes and being a sArArtam of tApini
> upanishat should remove
> our three tApAms( AdyAtmikam, Adiboudikam,
> Adidaivikam .)
> 
> Now we can surmise the meaning of tApini in the name
> of the upanishat.
> Sri Nrusimha is the remover of the tApams.  Hence He
> and this upanishat 
> extolling him are the tApinis. Since He removes our
> tApA especially the
> first one, He is vaidya nArAyana, the danvantri.
> This danvantri is 
> worshipped also as Sri SudarSana according to
> vaishvana Agamas. 
> He is SudarSana for another reason too, as explained
> in the following.
> 
> Let us look at the meaning of the words in this
> mantram in 
> this article. 
> 
> Each word in the mantra can be considered to
> high-light the 
> importance of a verse in the main portion of the
> vedas. Hence 
> you will see in each of the following subsections an
> explanation 
> followed by a familiar vedic verse and a concluding
> phrase 
> 'tasmAdyucAte ...'.
> 
> 
> II.1  Meaning of ugram
> 
> yasmAt svamahimna sarvAn lokAn sarvAn devAn
> sarvAnAtmAna: sarvANi 
> bhutAni udgruhNAti ajasram srujati visrujati
> vivAsayati udgrAhyate|
> stuhi Srutam gartasadam yuvAnam mruganna bIma
> mupahatnu mugram|
> mrudA jaritre simha: stavAno anyante asmin nivapantu
> senA: 
> tasmAducyata ugramiti||
> 
> Because of his lofty actions He absorbs all worlds,
> all devas, 
> all jivas, all bhUthas, and He creates, grows,
> destroys, and 
> elevates them to a higher status.  Hence it is said
> that He is ugram.
> Nrusimha! even as you are praised by me now, please
> grant me 
> endless joy as I live in this life. Let your ganAs
> be with me 
> and destroy my enemies.
> 
> Here the vedic verse on Sri Rudra is enhanced to
> portray Sri Nrusimha - 
> a nice word play revealed to the rishi. The vedic
> verse describes The Lord
> as 'upahatnu mugram' - He is ugram, very hot ( and
> 'cruel'), in 
> destroying the enemies. Also see the bhagavad gIta
> verse 11.20 
> which mentions Him as ugram. 
> 
> The taitrIya upanishat brigu valli verse 10.4 would
> echo His power to
> destroy the enemies by saying
> 
> tat brahmana: parimara ityupAsita| 
> paryenam mriyante dvishantas spatna: |
> pari ye (a) priyA prAtruvyA:||
> 
> We should (also) worship Him as the destroying
> force. The person doing so
> would conquer and destroy all His enemies, haters,
> and bad persons.
> 
> Since He is busy taking of care the dynamic aspects
> of the universe, 
> He is portrayed as a highly-charged hot person,
> ugram.  Such busy person
> should also be bold. Hence the next word in the
> mantram.
> 
> II.2 Meaning of vIram
> 
> yasmAt svamahimnA sarvAn lokAn sarvAn devAn
> sarvAnAtmana: sarvANi 
> bhutAni viramati virAmayati ajasram srujati
> visrujayati vAsayati|
> yato vIra: karmaNyo: sudaksho yuktakgrAvA jAyate
> devakAma:|
> tasmAducyate vIramiti||
> 
> >From His lofty self mahima He provides rest,
> creates incessantly, 
> grows, and absorbs all worlds, all devAs, all
> jivatmas 
> and all bhUthas. Hence it is said that He is vIram.
> He is a vIrA, creator of all works. He is skilled,
> mountain-like, 
> and satisfies the desires of the devAs.
> 
> Compare 'vishornukam vIryAni' verses recited at the
> end of 
> nArAyana sUktam and in vishnu sUktam with this one.
> 
> Also compare how Swamy DeSikar would describe Sri
> Rama in RaghuvIra gadyam: 
> 'jaya jaya mahA vIra mahA vIra dowreya.'
> 
> As Swamy Desikar would point out in Sri dasAvatAra
> stotram 
> that the Lord has a lot of weapons and possesses
> powers 
> that can never be wasted - 
> 
> 'purAdana praharaNa grAma: ... akunTha mahimA
> vaikunTha kaNThIrava:' 
> 
> Thus we can establish He is vIram.
> 
> II.3 Meaning of mahAvishNu
> 
> ya: sarVan lokAn vyApnoti vyApayati sneho yatha
> pallapiNda 
> motaproda manuprAptam vyatishakto vyApyate
> vyApayate| 
> yasmAn na jAta: paro anyo asti ya AviveSa bhuvanani
> viSwA| 
> prajApati prajayA samvidAna strIni jyotImshi sacate
> sa shoDaSiti|
> tasmAducyate mahavishNumiti||
> 
> He makes all worlds manifest. He makes them all
> manifest themselves. 
> Just like fat is found through the length and
> breadth of meat, 
> he permeates everywhere. Hence it is said He is
> mahAvishNu 
> ( exists in everything ). Nothing exists or
> manifests 
> without him. He exists as viswA through all the
> bhuthAs. 
> He is prajapAti. The worship of the jivAs is His
> worship. 
> He is in all the three jyotis ( sUrya, chandra, agni
> ).
> 
=== message truncated ===



                
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