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SrimathE Ranga Ramanuja Mahadesikaya Nama:
SrimathE NigamAntha MahAdesikAya Nama:
SrimathE BhagavathE BhAshyakArAya MahAdesikAya Nama:
Sri RanganAtha Divyamani PadhukAbhyAm Nama:
Sri Madhuravalli thAyAr samEtha Sri Vyuha SoundarAja
swAmina parabrahmanE Nama:


SrI:

AdiyEn read the email regarding doubts on ?nyAsa
dasakam? ( appended at the end ) and wanted to say
something on this. Though, for adiyEn, it is a
Mandhasya sAhasam to talk anything about Swami
Desikan?s slokams adiyEn begs the scholars to read the
following and correct adiyEn?s mistakes. AdiyEn?s
kalakshepa acharyaas should save adiyEn from not
writing down anything that deviates from what they
taught. The mistakes are obviously due to adiyEn?s
poor grasping power. Ignorance is adiyEn?s property.

Let adiyEn use A.K for ?AhaankAram? and M.K for
?MamakAram?


1) MAm madhIyam ( Slokam 7):

AdiyEn?s apologies for not being brief here as the
above 2 words are important and are dealt in detail in
Srimad Rahasya Traya sAram.

Here ?mAm? means ? adiyEn yendra indha
Atma-swaroopamum? - ? AdiyEn, which is an atma
swaroopam, and?? Swami Desikan is using ?mAm? to refer
to the atmA. There is no A.K in it. It will have the
dhOsham of A.K only when ?mAm? is considered to be a
?svathanthran?, which is not so as ?adiyEn? itself
shows that he is a ?atyantraparatantra?! There should
be some name/ way to call an existing thing and here
?mAm? is the word to refer the atma-swaroopam of the
adiyAr reciting the slokam. (Even to tell that ?this
has no value? we call it ?zero?!)

MadhIyam : Here swami desikan actually says ?
adiyEnnudayadhu yendru vazhangappadugira?(ref:
Navaneetam swami?s vyAkyAnam). MAm madhIyam means ?
AdiyEn, which is an atma swaroopam, and its SO-CALLED
possessions?. So swami desikan says that it is only
so-called possession and NOT natural possession. This
is evident in Srimad Rahasya Traya sAram. In
?sAnghaprapadanAdhikAram?, while describing the nature
of BharanyAsam swami Desikan says ? nAn, yennakkum
onRai yennudaiyadhu yanavum iyarkkaiyAga
uriyEnnallEn?(This atma swaroopam of adiyEn and its
so-called possessions are naturally(iyarkkaiyAga) not
adiyEn?s?

Now the question arises: Knowing that the atma
swaroopam & all its so-called possessions ( like
lands, money, relatives and vehicles ) are not the
atmA?s natural possession what dravyam is there
actually to do samarapanam from our side?

Swami Desikan puts forth the same question in
?sAnghaprapadanAdhikAram? while discussing Sri
Alavandars slokams from sthothram and gives the answer
also. Swami Desikan says, ?BharanyAsam is Not like
offering fruits and flowers to emperumAn but rather IT
IS THE ACT OF DISOWNING THE FALSE THOUGHT that the
?Atma-swaroopam?, ?atma-rakshaabharam? and
?atma-rakshaabhara-phalam? is our own property. By
disowning this false ownership claim(of the above
three) we get rid of ?AtmaapahArachauryam?( since the
thought of owning other?s property is also a theft!). 

This act of disowning ( mutRilum aruththal)must be via
our ULLam, words and action( just jnana is not enough 
in our Sri Desika Sampradaya). So when we say
samarpanam we actually mean disowning the false claim
that all these are our own property. Thus it does NOT
mean that we are giving something from our own pocket.

The Act of Atma ? AtmAthmIya samarpanam must be done
with the thought that it is emperumAn?s own property
which is being done samarpanam(disowning our false
claim!) and He only gave this buddhi to us and Himself
did it through us (karthruthva thyAgam ? well
explained in ?swaami swasEsham swavasam? ?slokam) all
for His own benefit ( phalathyAgam)

swami finally says in the same slokam ? varadha
sveekuru swayam? ( Hey VaradhA please take all these
properties of your?s yourself!) So there is no AK in
this usage. If we understand that the meaning of
samarpanam is disowning the false claim then it is
obvious that there is no MK also. Just to put them in
words we say ?adiyEn does samarpanam of the above said
three things ?

(Swami also gives a loukIka example of handing over of
a precious jewel to the owner itself thanks to the
inability to protect it, lack of right to own and
enjoy it. The jewel owner is requested to kindly take
his property, and protect it himself and enjoy it by
wearing it!)

2) nyasyAmi ( slokam 2): meaning adiyEn disowns the
false thought regarding the ownership of swaroopa,
bhara and phala. So there is no AK or MK

3) Aham ( slokam1) it refers to atma swaroopam and
does not claim any svatantratvam in the context of
this slokam so there is no AK.

4) Madh- rakshnana bharam ? ?adiyEnnai kaakkum
poruppu? . Clearly no MK or AK

5) Madh ? Rakshana phalam .? the fruit of protecting
adiyEn by emperuman?

Since the above three(3,4,5) are disowned by the
atma during bharanyAsam there is no dhOsham of AK or
MK

6) mAm(slokam 3) ? AdiyEnai? refers to Atma swaroopam.
Again there is no AK in it.

7) Asmi ( thvAmasmi saranam gatha: ) AdiyEn unnai
saranamAga adaindhullEn. ( AdiyEn stays surrendered
unto you). No MK or AK in this

8) mAm ( sloka 4 : mAm? thvathpAdham prApaya svayam) ?
adiyEnai devarIrE thangaL thiruvadigalai
adaivikkavEnum. It is dripping with
ghOpthruthvavaranam so there is no question of Mk or
Ak

8) mAm ( Sloka 5 kuru mAm nithyakinkaram) please make
adiyEn to do kainkaryams? properly. Again no Mk or AK

9) aatmAkam ( sloka 7): this actually does not refer
to atmaa itself! ChetanaachetanAtmakam means the 2
dravyams namely chetana and achetana. Hence no Ak or
Mk

10) mama ( sloka 8) ( mama thvamEva karunAkara ?) ?
Swami devarIr yourself should protect adiyEn from
committing sins) No MK or Ak again

11) mE( sloka 9) : adiyEn?s. but it does not imply
mamakAram as here in this context it is ? adiyEn?s
wrong doings ( akruthyAnAm). No Ak or MK here.

12 atO aham ( thus adiyEn): in this context means ?
thus adiyEn is relieved from all responsibilities no
Ak or Mk here!

So there is no dhOsham of MK and AK in Nyasa dasakam.
Swami desikan is known for his ? SatvikA ahankAram
only!!!(aham asmi apArAdha chakravarthinnu sonnArE!)

More than other slokams of swami desikan
nyasathilakam, nyaasa dasakam and nyaasavimsati have
profound meanings and pregnant with nuances of our sri
desika sampradaya. Only AchAryas should bless us to
understand the correct meanings.

AdiyEn requests the bhagavathaas to bless adiyEn by
correcting the mistakes and guiding me to understand
our thoopul vaLLAl properly.

Sarvathanthra svathanthra kavithArkikka simha, Vishnu
GhantAvathAra?..NigamAntha Mahadesikan thiruvadigalE
saranam.


AchAryALum BhagavathALum KatAkshikkavEnum

AdiyEn,
PadhukAdAsan
AravindalOchanadAsAnudAsan. 


--- Ram Anbil <Ramanbil@xxxx> wrote:
> Dear Bhagavatas:
> A Bhagavata has raised the following doubt on Swami
> Desika?s
> ?Nyasa Dasakam?.
> 
> In Sloka 3, Swami Desika uses the word ?Swayam? nine
> times to emphasize that 
> it is PerumaaL who does everything and NOT the
> Jeeva.
> 
> Swaami: He being the Lord
> SwasEsham: Makes one Subservient
> Swavasam: Makes one dependent on Him
> SwabharatvEna nirbharam: Takes upon Himself the
> burden of protection thus 
> relieving one?s burden of protecting oneself
> Swadatta: By means of what He Himself has bestowed
> Swadhiya: By means of Knowledge about Himself
> Swaartham: For His own pleasure
> Swasmin: To Himself
> Swayam: By Himself
> Maam nyasyati: Surrenders me (jeevan)
> 
> This being so, why does Swami use repeatedly words
> like -
> ?aham?, ?madh rakshaNabharam? and ?madh RakshaNa
> phalam? (Sloka 1)
> ?nyasyaami?(Sloka 2)
> ?maam? (Sloka 3)
> ?asmi? and ?maam? Sloka 4)
> ?maam? (Sloka 5)
> ?maam? (Sloka 6)
> ?maam?, ?madeeyam? ?aatmakam? (Sloka 7)
> ?mama? (Sloka 8)
> ?Mey? (Sloka 9)
> ?madh rakshaNa bharaarpaNam? and ?atO aham? (Sloka
> 10)
> 
> 
> When the Budha: (One who has understood the Tattva
> Traya) is bereft of ?Aham 
> kaara?(I-ness) and ?Mama kaara? (mine-ness) and has
> nothing to claim as his 
> / her own, where is the question of requesting the
> Lord to take over ?maam? 
> (me), ?madheeyam?(mine) and ?nikhilam chEtana
> achetanas *aatmakam*?(all 
> sentient and insentient entities *belonging to me*)
> etc.
> 
> Swami must have used these words with a purpose. Can
> knowledgeable Scholar explain what significance
> these expressions have in the contexts in which 
> they have been used? 
> Please be brief and to the point in your reply.
> Thanks
> Dasoham
> Moderator


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