Copy of: MM"s YathirAja Vimsathi (YRV ): Part 5

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V. Sadagopan, 75041,3037

TO: OM, INTERNET:BHAKTI

DATE: 3/20/97 6:25 PM

 

RE: Copy of: MM"s YathirAja Vimsathi (YRV ): Part 5

 

Dear Members of the YathirAja Darsana group :

 

I will cover the fifth Verse of the YRV today .

 

This slokam is a continuation of the prayer of MM

for Kaimkaryam to the Acharya Saarvabhouman,

Sri RamAnujA .

 

Slokam 5

***********

 

ashtAksharAkya ManurAja padha traya artha nishtAm

mama athra vithara adhya yathindra nAtha: I

sishtAgraganya jana sevya bhavath padhAbhjE

hrushtAsthu nithyam anubhuya mama asya buddhhi : II

 

(meaning ) : O Lord of our kulam ! In this samsAric life

full of afflictions , I pray to you for the boon of developing taste

right now for firmness of mind to follow steadfastly the three

doctrines elaborated by the mantra Raajam , Ashtaksharam .

May I of limited intellect and achievement be blessed to have

the uninterrupted meditation on your holy feet that has been

fit for worship by mahAns like KuratthAzhwAn, EmbAr, PiLLAn

and others .

 

(Comments ) : Sri MM prays , " Mama athra adhya vithara " .

He asks : " Please grant me this boon at this juncture , when

my taste has been awakened , while I am still under the influence

of SamsAric afflictions . What is the taste that he is referring to that got

awakened ? It is the taste for the firmness of mind to be rooted

in the king of mantrAs consisting of three padhams ( PraNavam,

Nama: Padham and nArAyaNa padham ) and their corresponding

meanings ( AnanyArha Seshatvam , Ananya SaraNathvam and

Ananya Bhogyathvam ) .

 

MM refers to the AshtAkshara manthram or Periya Thiru manthiram

as Manu rAjam . The word Manu is a paryAyam ( Synonym) for

Manthram . Manu Raajam refers therefore to Manthra rAjam .

In our sampradhAyam , Ashtakshara Manthram is revered as

Manthra Raajam ; Dhvayam is referred to as Manthra rathnam .

MM recognizes AshtAksharam as made up of three padhams

( PraNavam , NamO: and nArAyaNAya ) in the manner in which

Mumukshuppadi and other granthams describe it. The meanings

of the three padhams have been explained as references to the

mighty doctrines of ananyArha Seshathvam , Ananya saraNathvam

and Ananya Bhogyathvam .

 

What are these doctrines ?

 

The first doctrine is AnanyArha Seshathvam. It is made up

of two words : AnanyArha and Seshathvam. AnanyArham means

that the jeevan does not belong to anyone but the Lord. Jeevan is

not a servant of anyone but Sriman NaarAyaNan . Seshan means

one who performs Kaimkaryam with reverence like a servant .

The knowledge about this unconditional service to the Lord and

Lord alone by the jeevan is known as Seshathva J~nanam .

 

One who accepts and enjoys that service is Seshi.

BhagavAn is the supreme master of all the jeevans and

accepts with joy the services rendered by the jeevans.Hence

He is saluted as Sarva Seshi .

 

The second doctrine is Ananya SaraNathvam . This is the state of

jeevan experienced during its prapatthi . The jeevan recognizes that

it is ananya SaraNan (i-e) It is not capable of practicing successfully

the Karma, J~nana and Bhakthi YogAs . It feels helpless .It does not

have the means to gain the Lord's grace except through prapatthi

in a state of helplessness. Ananya Saranan simply means in

Tamil , vEru uphAyam illaathavan . His state is ananya saraNathvam .

 

The third doctrine is ananya Bhogyathvam . This is the state of

a paramaikAnthi . His enjoyment is soley devoted to the thoughts

about the Lord and Kaimmkaryam to HIM and HIM alone . That

is this jeevan's sole bhogyam or the exclusive object of enjoyment .

 

MM prays to Acharya RaamAnuja : " Manu Raaja Padha Traya

artha nishtAm athra , adhya vithara" . MM has gotten a glimpse of

the powerful meanings of the Manu Raajam . He wants that

flash of the knowledge about the meanings ( padha Traya Artham )

to be firmly rooted without any slippage in his mind . He prays for

the conferral of the boon of Nishtai ( Firm resolution to practise

the meanings of the Manthra Raajam ) .

 

MM Chooses the word "Athra " and Adhya " regarding the place

and time for this boon to become effective. By choosing the word

"Athra " , MM seeks the boon to be operational right here in this

samsAric world known for its tApa thrayams . By the choice of

the word , "adhya " , he refers to his present state of joy through

the quick glimpse obtained about the power of Manthra Raajam and

the taste (longing ) that he has developed for firm attachment

to a way of life rooted in these three doctrines as the guiding

light for the rest of the journey on this earth (deha yAthrA ) . He does

not want this boon to become operational in another place

(Sri VaikunTam ) or time . Hence MM chose " Athra and Adhya "

in his SaraNAgathi to Sri RamAnujA .

 

MM IN SHORT SEEKS PADHA TRAYAARTHA NISHTAI .

 

SaraNAgathi has been described to fall in to one of the

four categories of Nishtais : Sva Nishtai , Ukthi Nishtai ,

AchArya Nishtai and Bhagavatha Nishtai .

 

Thirumangai according to PBA Swamy hints at

the supermacy of Bhagavatha Nishtai when he states :

" MaRRellAm pEsithulum ninn Thiruvettezhatthum kaRRu

naan uRRathum unnadiyArkkadimai ". Here , Thirumangai

implies that Bhagavatha Seshathvam is the central principle

enunciated by Manthra Raajam . Hence MM chose Padha TrayArtha

Nishtai as Bhagavatha Nishtai and takes that as the theme

of the second part f this slokam : " SishtAgra GaNya

Jana sEvya Bhavath padhAbjE hrishtA asthu nithyam

anubhuya mamAsya Buddhi : " .

 

MM describes his buddhi as lowly and not filled with

auspicious thoughts ( neesanEn , NiraivonRumilEn ) .

He wants that buddhi of his to be lifted to loftier heights and

to be filled forever with the sanctifying thoughts about the lotus

feet of the BhagavathOtthama , Aachharya Saarvabhouman ,

RaamAnujA . MM describes further the sanctity of those Lotus feet .

He says that they are the ones that were fit for great disciples

such as KurEsa , AandAn , AruLALa perumALemperumAn

and other mahAns . MM wishes to have the joy of the fruits

( HrushtA ) from the saraNagathi and the kaimkaryam

associated with the observance of the Bhagavatha Nishtai .

 

AzhwArgal , AcharyAL ThiruvadigaLE SaraNam

Oppilaippan Koil VaradAchAri Sadagopan