A thrilling tribute to the Guru - A short speech in Sanskrit

[V Subrahmanian]

HH Sri Sannidhanam on the exalting comprehensive skills of his Guru:

https://youtu.be/XPnlLiwwP8I

[Venkatraghavan S]

Namaste,

This is a beautiful talk. Especially in the mahAgaNapati vAkyArtha recording they have posted in there, Mahasannidhanam quotes a verse from the nyAyArakshAmaNi by appayya dIkshitendra.

नालीकासनमीश्वरश्शिखरिणां तत्कन्धरोत्थायिनो गन्धर्वाः पुनरेतदध्वचरिते चक्रे तदुद्धारकः।

पत्री तत्प्रभुवैरिणां परिवृढो जीवा च यस्याभवत् तस्यान्तेवसतां रिपुक्षयविधौ देवाय तस्मै नमः॥

The verse and Mahasannidhanam's explanation of the same are a delight. There are three instances of the pronoun तत् occurring in the verse, where each instance refers to a noun, but the object denoted by the pronoun is different to the object denoted by the noun.

As I was curious, I went back to the Nyayarakshamani to see the context in which the shloka is mentioned by dIkshitendra. 

In the AnandamayAdhikaraNam, the discussion is whether in the context of talking of the Anandamaya Atma, if Brahman is the main teaching or if it is taught as a part of the Anandamaya.

There, it is established that Brahman is the main teaching, and the sentence ब्रह्म पुच्छं प्रतिष्ठा does not convey that Brahman is taught as a part of the Anandamaya, for the purpose of upAsana.

In the first sUtra आनन्दमयोऽभ्यासात्, the word आनन्दमयः is interpreted by lakshaNA to mean Brahman which is referred to in the sentence, ब्रह्म पुच्छं प्रतिष्ठा in the context of Anandamaya Atma. 

Later, there is another sUtra in the same adhikaraNam, तद्धेतुव्यपदेशात् where the sUtrakAra provided another upapatti, reason, for Brahman to be the main teaching - The teaching इदं सर्वमसृजत यदिदं किंच occuring in the same location, also proves how Brahman is the main teaching because it is taught to be the cause for all this, including the Anandamaya. Because Brahman is taught to be the cause of the Anandamaya (तत्), it is the main teaching here says the sUtra, not as a part of the Anandamaya.

Here, an objection is raised. In the first sUtra of the adhikaraNam, the noun आनन्दमयः was interpreted by lakshaNa to mean "Brahman which is referred to in the brahma pucCham pratiShThA sentence occuring in the context of the teaching of Anandamaya Atma". 

How can the pronoun तत् occuring in तद्धेतुव्यपदेशात्, which refers to the noun आनन्दमयः of the sUtra, refer to the primary meaning of the word as Anandamaya, when the noun was interpreted by lakshaNA to mean Brahman?

To which, appayya dIkshitendra uses this shloka to show how even if the pronoun refers to the noun, there is no rule to say that the object denoted by the noun and pronoun have to be the same.

Om tat sat.

Kind regards,

Venkatraghavan

On Mon, 2 Aug 2021, 16:25 V Subrahmanian, <v.subra...@gmail.com> wrote:

HH Sri Sannidhanam on the exalting comprehensive skills of his Guru:

https://youtu.be/XPnlLiwwP8I

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[V Subrahmanian]

Thanks Venkat ji, for the explanation.  Is this verse a composition of Dikshitendra or is he citing it from any other text? 

regards

subbu

[Venkatraghavan S]

Not sure Subbuji, had the same question. dIkshitendra himself does not specify whether it is his own composition or a quote from elsewhere.

Mahasannidhana only says  न्यायरक्षामणौ आनन्दमयाधिकरणे अयं श्लोकः दीक्षितैः उक्तः.

Difficult to conclude from that. Maybe there is a commentary to the Nyayarakshamani from one which one can determine?

Regards,

Venkatraghavan

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[V Subrahmanian]

Thanks Venkat ji.  Upon a quick search, through a clue from Sri Lalitalalitah's blog, this verse is traced to the Brahmavidyabharana, where too it seems to be only cited, under this sutra:  

तृतीयोऽध्यायःद्वितीयः पादःसूत्रम् १७

………दर्शयति चाथो अपि स्मर्यते ॥ १७ ॥………

There are a lot of errors, though:

https://archive.org/details/jzxY_brahma-vidyabharana-of-advaitanand-vol.-2-with-c.-p.-ramaswami-aiyar-and-comment

द्रायति चाथो अपि स्मयते ॥ १७॥ 


. _ दुशचेयति च श्रुतिः पररूपप्रतिपेधेनेव बहम निविंशेषत्वात्‌ (अथात 
आदेश्चो नेति नेति ` ्, उ. २,३।६) इति, ‹ अन्यदेव तद्विदितात्‌ अथो 


वाक्यार्थानन्वयिनोऽपि पदोपयितसा्थस्य सथनाम्ना परामश्चदर्दीनात्‌ । यथा- 
ˆ नाङीक्रासनमीश्चररिशखरिणां तत्कन्धरोत्थायिनो गन्षर्वाःपुनरेतदध्वचरिते चक्रे 
तदुद्धारकः । पत्री तस्प्रस्वैरिणां परिवृढो जीवा च यस्यामवत्‌ जीवान्तेवसतां 
रिपुक्षयविधो देवाय तस्मै नमः ॥ › इत्यादौ । 

अयमस्याथेः- जीवस-च्रुदस्पतेः अन्तेवसतां-दिष्याणां देवानां रिपोः 
त्रिपुरख क्षयविधो, यस्य, रिखरिणां - परतानां ईश्वरः - मेः नारीकानां - शराणां 
ससन-घनुः अभवत्‌ । तस्य-नारीक-पद्म आसन यस्य-ब्रह्मणः कन्धरायां -ग्रीवायां 
उत्थानशीखः ये वेदाः ते गन्धर्वाः-हयाः यस्यामवन्‌ । पुनश्च एतेषां गन्धर्वाणां 
प्रसिद्धानां अध्वा-साश्ाशः, तत्र चरित-गमने ययोः तो सूथचन्दरौ रथचक्रे यस्या- 
मूताम्‌ । तस्य-चक्रश्य सुदरेनाख्यस्य उद्धारकः विष्णुः पत्री-शरः यस्याभवत्‌ । 
तेषापत्रिणा-पक्षिणां प्रभोः-गङ्डसय वैरिणां - नागानां परिव्ढः - सखवामी-स वाघुकिः 
जीवा-उ्या च यस्यामवत्‌ । तस्मे देवाय-शिवाय नमः-इति । 

त्र, नाङीकासनादिशब्दररपलितः पूर्वपू्ैवाक्यार्थान्वयी सन्य एवाथः, 
तत्कन्धरोत्थायिन इत्यादौ सयैनामपरामशनीयश्चान्यः-इति । 

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[Venkatraghavan S]

Namaste Subbuji, 

Great find. The errors are only in the conversion from pdf to the text format done by archive.org. The pdf looks fine. See below. The commentary also contains one other noun-pronoun pair in the verse that wasn't referred to by Mahasannidhanam in the talk. पत्री = शरः and तत्प्रभुवैरिणां, the तत् = तेषां referring to पत्रिणां denotes पक्षिणां.  

Regards,

Venkatraghavan

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[V Subrahmanian]

Nice to see the verse in its full, along with the commentary.  

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