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Dear Sriman Seshadri :

I am glad to know that you had the privelege of
learning about Uttata Tapini Upanishad by your 
dear father . 

If you have a copy of the Upanishad for me , 
I can go thru it to the best of my ability ,
consult scholars and try to post articles 
along the lines you indicate. 

Thanks ,
V.Sadagopan 
----- Original Message ----- 
From: "svenkat seshadri" <svenkatrama@xxxxxxxxx>
To: <Oppiliappan@xxxxxxxxxxxxxxx>
Sent: Saturday, October 09, 2004 11:10 AM
Subject: Re: [Oppiliappan] Emailing: PurvaTapini-ManthraRaja.txt


> 
> 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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