[Advaita-l] manyu-sUktaM - as per dvaita siddhAnta
venkatasrianil at gmail.com
Tue Mar 10 01:08:24 CDT 2015
Dear Venkat ji,
Thanks for your post on Manyu Suktam.
It is very interesting to know that SrI NrIsimha is the adhiSTAna dEvata
for Manyu Suktam.
Would it possible for you to guide me in getting the audio for correct
patha for Manyu Suktam. There are a few available on Youtube but am not
sure about it's correctness.
On Wednesday, 4 March 2015, Venkata sriram P via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Currently, I am studying different commentaries on r^g vEdiya
> "manyu-sUkta" as this sUkta happens to occupy a special position in my
> anuSTAna. sAyaNa commented on this from a different perspective whereas
> the dvaitAchArya shrI. Ananda tIrtha perceived this sUkta from another
> angle. shrI madhvAchArya says that every vedic hymn have three (3) meanings
> ('trayarthAnAM shrutiSu). And says that comprehending these different
> meanings of vedas is beyond the capability of ordinary humans and it is
> therefore essential that to understand these, one must study the
> commentaries given by traditional acharyas.
> In dvaita-siddhAnta, two great scholars wrote commentaries on this
> manyu-sUkta viz., shrI madhvAchArya (Ananda tIrtha) and shrI. dhIrEndra
> tIrtha. shrI.dhIrEndra tIrtha, happens to be the 8th muttAdhipathi of
> rAghavEndra mutt of mantrAlayaM and succeeded shrI.varadEndra tIrtha.
> shrI.dhIrEndra tIrtha, in His pUrvAshrama, was shrI.jayarAmAchArya who was
> a great scholar of tarka,vyAkaraNa and vEdAnta.
> Now, coming to the concept of "manyu-sUkta", as mentioned above,
> shrI.madhvAchArya "envisions" ugra-nrisimha as the adhiSTAna-tattva of
> manyu. His Holiness says that this was first envisioned by the mighty
> bhimasena while killing the DussAsana in mahAbhArata war.
> shrI.Ananda tIrtha says:
> smarannrisimhaM bhagavantaM IshwaraM sa-manyusUktaM cha dadarsha bhaktyA
> yastE manyO ityatO nArasimhaM sOmaM tasmai chArpayaccchONitAkhyaM
> After killing Dussasana, the mighty Bhima, remembered shrI.nrisimha and
> praised Him by reciting the "manyu-sUkta" and offered the blood of
> Dussasana as the sOma-rasa to nrisimha in that yajnA of war.
> Based on this idea of "nrisimha-swarUpa" in manyu-sUkta, shrI.dhirEndra
> tIrtha AchArya of rAghavEndra mutt, wrote a wonderful commentary on
> manyu-sUkta keeping in mind shrI.nrisimha as the adhiSTAna dEvata for the
> word "manyu".
> As the common meaning holds that "manyu" is anger ie., rudra, shrI
> dhIrEndra tIrtha interprets manyu as nrisimha who is the internal
> controller of rudra (manyu) and says that etymologically, the word "manyu"
> has it's root as "manu-avabOdhanE" ie., the Knowledge / Embodiment of
> Here, shrI.dhIrEndra swamiji beautifully puts as:
> manu avabOdhana ityataH yajimanishundhidashijanibhyO yujiti yucch pratyayE
> "manyu" riti siddhyati
> So, shrI.nrisimha is being praised as the controller (presides over) of
> rudra (in the form of manyu) and also bestower of Knowledge (the jnAna). He
> is the embodiment of Knowledge (saha-svatA), possessor of wealth (bhAmaH
> prachEtaH), commander of Sense Organs (indraH). He holds all the weapons
> (avighadvajra-sAyaka) and destroys both internal & external enemies.
> Narasimha is appealed to destroy all the evil-doers (vijahi shatrUn) and is
> requested to give strength & will-power to fight our enemies (asmAsu asmat
> sambandhiSu pr^tanAsu sEnAsu OjaH dhEhi / naH vimr^dhaH nudasva //).
> After destruction of enemies, there emerges a joy of triumph (dyumantaM
> ghOSaM). Finally, the devotee prays the Lord Narasimha to bestow the
> desired things and the Ultimate Bliss (abhimAtishAhaH, vasUni Abhara, madhu
> pibAva, samsruSTaM ubhayaM dhanaM asmabhyaM dattAM).
> The uniqueness of this commentary by shrI.dhirEndra tIrtha (8th
> muttAdhipati in the lineage of shrI.rAghavEndra tIrtha of mantrAlayaM) is
> that He moves away from the sAyaNa bhASya in interpreting the word "tApasa"
> which refers to the father of the mantra-draSTa (seer) of manyu sUkta (the
> draSTa is "manyu" and the father's name is "tApO" muni). shrI.dhIrEndra
> tIrtha mentions that here "tApasa" should be interpreted as penance,
> discipline, meditation out of which is born the manyu (jnAna). Thus, He
> gave a sublime status of this manyu-sUkta which is adopted by all madhvAs
> for internal meditation purpose. Thus, He says that the chanter of
> manyu-sUkta receives the prasAda of bhagavAn nrisimha and attain the status
> of eternal bliss from where there is no return to the bondage of samsAra.
> The last line of the commentary (iti manyu nAmaka shrI-nrisimha prArthana)
> reiterates again that the adhiSTAna dEvata of the "manyu-sUkta" is bhagavAn
> iti shrIrAmachandra-charaNa-yugaLa-rajO-abhilAshi....
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