Re: Am Namo Narayanaya
From the Bhakti List Archives
• June 27, 1998
Sri Srimate Lakshminarasimha parabrahmane namaha Srimate NigamAntha MahAdesikAya Namaha Srimate Lakshminarasimha Divya PAdukA Sevaka - Srivan Shatagopa Sri NArAyana Yateendra MahAdesikAya Namaha My pranams to all, On Tue, 23 Jun 1998, Greg Jay wrote: > > 1. Please state the Shastra Pramanam for substitution of "Am" for Pranava > in Ashtaksharam. (Not just because Vedanta Desika says so, but in the same > way as the quote from agama shastra sesa samhita was given.) > One pramanam for the above is given in Srimad Rahayatrayasaram itself. In the 27th chapter, the mUlamantrAdhikAra, occurs the following passage. The verses 1-4 are from the Naradiyam. Verses 5 & 6 are from the Naradiya Kalpam. i am not familiar with even the names of these works. i would guess these are Pancharatra works. Scholars on the list may be able shed more light on these.vaidikam tAntrikam chaiva thathA vaidikatantrikam | trividham karma samproktam pancharAtrAmr.tArNave || 1 vaidikam brAhmaNAnAm tu rAjnAm vaidikatAntrikam | tAntrikam vaiSyaSUdrANAm sarveshAm tAntrikam tu vA || 2 ashTAksharScha yo mantro dvAdaSAkshara eva cha | shaDAkshara yo mantro vishNoramitatejasa: || 3 ete mantrA: pradhAnAstu vaidikA: praNavairyutA: | praNavena vihInAstu tAntrikA eva kIrtitA || 4 na svara: praNavo'ngAni napyanyavidhayastathA | strINA tu shUdrajAtInAm mantramAtroktirishyate || 5 engira padiye praNavam ozhindhapOdhu tatrottarAyaNasyAdi: bindumAn vishNurantata: | bIjamashTaksharasya syAt tenAshTAksharatA bhavet || 6 engira prakriyaiAlE ettezhuththum anusandheyamAga vidhikkapattathu.The Pancharatra, that ocean of nectar, says that karmas are of three kinds - vaidikam, tantrikam and vaidika-tantrikam. Vaidika karma is for brahmins only, vaidika-tAntrikam for kshatriyas and tAntrikam for vaishyas and shudras. Of course, anyone can opt for the tAntrika karmas. The ashTAkshara, the dvAdaSAkshara and the shaDAkshara are the principal mantras for Vishnu, whose splendour is immeasurable. These mantras are vaidika if the pranava is attached in the front. Else, they are said to be tAntrika. (1-4) For women and shudras, there is no svara, pranava, anganyasa or any other kind of discipline. The chanting of the plain mantra (without pranava) is prescribed. (5) So now even though pranava is proscribed, the following verse confirms that the mantra still remains eight syllabled. In the moolamantra, the syllable 'a' in 'ayaNa' (the latter half of the word 'nArAyaNa' ) denotes Vishnu. This 'a' with an anusvara (i.e 'm') the forms the bija (root) of the moolamantra. And by the addition of this, it becomes eight syllabled (ashTAkshara). (6) Here, karma is any ritual action. Vaidikam is that prescribed by the Vedas and uses vedic mantras. It is tantric when the mantras and procedures come purely from the Pancharatra works. Of course, there end result of both the works are the same - attainment of the joy of eternal service at the feet of the Divine Couple. Alavandar has showed eloquently that the Pancharatra is wholly in accordance with the Vedas and this fact has been confirmed again later by Srimad Ramanuja and Sri Vedanta Desika and others. The above passage answers precisely the questions in front of us. What are the pramanams that proscribe the use of pranavam for women and shudras? A : The quote from the sesa samhita that Sri Krishna Kalele provided. And also the verses from above. Now if the pranavam has been proscribed, then how does the moolamantra remain ashtakshara (8 syllabled) ? A : By the addition of the syllable 'am'. The pramanam for doing this is the verse 6 above. As Sri Injimettu azhagiyasinger (the 42nd peethadipati about whom our Chi. Anand Karalapakkam wrote so eloquently) says in his Sarabodhini, an excellent commentary of the Srimad Rahasyatrayasaram, Sriman Vedanta Desikar has thought about and answered practically all the niggling tiny doubts that we mandabuddhigals get. No wonder his thaniyan says "Even one of his many works is enough to make us, those living on earth, to rise up to salvation at the feet of the Lord" (.. - Oronru thAne amaiyAtho dhAraNiyil vAzhvArkku...) After the above passage, Srimad Desikan goes ahead to discuss how this addition of 'am' instead of the pranavam still has the same potency. He demonstrates how all the meanings that can be got from the ashtakasharam with pranavam can also be got from the ashtaksharam with 'am'. Again for each claim, there are logical (grammatical) proofs and pramanams attached. i am in no way qualified to write about any of these. i hope other people on the list, who are well qualified, can explain this better. i apologize for any error or mistake i may have committed. Please correct me if so. Again, these pramanams are posted only because they are being asked for and discussed. These should not be twisted in a social context. We should all learn and follow the ideas in the moving posts of Sri Sadagopan and the appeals of Sri Krishnamachari and others. sarvam krishnarpanam astu. adiyen shrikanth
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