Fw: Thiruvaheendhrapuram RathnAngi Kaimkaryam series: Posting 228/Desika Prabhandham : Thirumanthira Churukku: Part3

[Guest guest]

SrI:

 

Dear SrI VaradarAja BhakthAs :

 

Today , we will conclude the study of the remaining

Paasurams of Thirumanthira Churukku .

 

298. The Meaning behind Nama: Sabdham

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tanathu ivai anaitthumAhat-ThAnn iRayAhum Maayan

unathu yenum uNartthi thArAthu umakku neer urimai uRReer

yenathu ivai anaitthum yAnE iRai yenum iraNDum theera

mana yenum iraNDil mARA vallvinai mARRuveerE

 

(Meaning): Oh ChEthanams! All the vasthus (chEthanam

and achEthanam ) are His unquestionale Isvaryam ( sEsham).

He is the Only Supreme Master without equal or superior. You must

accept and reflect that all vasthus are sEsham to Him and Him

alone. Instead of doing that , you are deluded to think that You

are independent of Him to control your vyApArams and get destroyed.

There is however an UpAyam for you from this destructive approach.

There is a second padham in the AshtAkshara Manthram revered as

"Nama: ". It is a small padham with two letters: "Na and Ma: ".

MakAram in the nama: sabdham is for the JeevAthmA. Na: means not

for . If you add the word Kinchith , then the sentence " Na Ma: kinchith "

results. Kinchith stands here for poruL ( owned wealth of any kind or

ownership/rulership ) .This means that no vasthu ( PoruL ) is sesham

to JeevAthmA . Reflection on this matter and gaining this true knowledge

would suggest that the sense of ownership by JeevAthmA or being

a Master of things including its destiny will be destroyed . The idea of

being a Svatantran will leave the Jeevan as it gains this Seshathva Jn~Anam

..

 

299. The Meaning of Nara: sabdham of NaarAyaNa naamam

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azhivu ilaa uyirhatkku yellAm arukkanAi azhiyA Isan

vazhiyilA vazhi vilakkum mathi yezha Maaya Moorthy

vazhuvilAtu ivai anaitthum vayiRRil vaitthu umizhntha Maalai

nazhuvilA Naara-vAkkil naadi neer aNuhuveerE

 

(meaning) : Jeevans are eternal ( nithyAs) . Our Lord protects

them from enterign in to destructive ways through the anugraham of

true Jn~Anam .Our Lord is also eternal. He has the most radiant

ThirumEni ( Body). He protects the entire world by keeping them safely

in a small portion of His stomach durign PraLaya Kaalam and releases

them at the time of Srushti.May You all reflect on the Lord of such

Vaibhavams by approaching Him throught he "Naara " sabdham and

attain Him .

 

The first line of this Paasuram is derived from one of the two letters of

Naara sabdham made up of Na and ra . Ra is derived from the root of

"ree" , which means the one that is destroyed . The letter "na " means

"not". Together Na and Ra means the objects that are eternal ( not destroyed

over time) . Both Iswaran and Jeevan are eternal . This is what is hinted by

"Naara " sabdham.

 

Another intrepretation is that " Naara " is derived from the root "nru",

which means that One who guides all in auspicous ways. The second line of

the Paasuram refers to this tathtvam behind "Naara " sabdham.

 

That which belongs to Naran are Naarams. Naara padham then denotes

Bhagavaan's ThirumEni and Auspicious attributes . The word Maaya Moorthy

in the second line refers to these tatthvams.

 

NaarAs are those which are born from Naran. Hence Iswaran is recognized

as the root cause for all vasthus from this intrepretation. Third line of

this Paasuram covers this meaning.

 

The fourth line instructs us to seek and attain the Lord , the Jagath

Srushti Kaaranan , NaarAyaNan , who is not seperated ever from

Naara Sabdham.

 

300. The Meaning of Ayana Sabdham of NaarAYaNa Naamam

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vayanam onRu aRinthu uraippAr vaNN kazhal vaNanga veLhi

nayanam uLL inRi nALum naLL iruL naNNi ninReer !

ayanam-ivvanaitthukkum ThAnn avai tanakku ayanam yenna

payanumAyp- PathiyyumAna Paramanip-PaNImineerE !

 

(Meaning): Oh ignorant chEthanams , who shy away from the upadEsams

of SadAchAryans known for true intrepretation of the meanings of Veda

Manthrams ! You lose your eyes of Jn~Anam through your avoidance of

SadAchAryAs . You fail thereby to know that the Lord is the pervasive

indweller in all the created vasthus including yourselves and get immersed

in the darkness of samsAric night and suffer . Oh ChEthanams ! Please

make an effort to comprehend the meanings of the word , "NaarAyaNa"

formed from the combination of the two padhams : " Naara Padham "

and "ayana padham ". Please comprehend the meaning of "NaarAyaNa "

padham , perform SaraNAgathi and achieve the PurushArTam of Moksham .

 

NaarAyaNa Padham is intrepreted either as " NaarANAm ayanam " ( Tathpurusha

SamAsam) or as " NaarA: ayanam yasya" ( BahUvreehi SamAsam) .

 

The first line of SamAsam intrepretation states that He is the ayanam for

the NaarAs . Ayanam means UpAyam/Means , Phalan/goal and fruit

and AadhAram /Basis or substrata. The assembly of Narans ( Naaram)

is trhe assembly of JeevAthmAs. In this view , EmperumAn is the means

and goal for the Jeeva samUham . He becomes the aadhAram for all

that were born from Him .

 

The second line of SamAsam intrepretation (NaarA; ayanam yasya)

means that He has Naarams as His ayanam.The "ayana" padham

denotes here the objects for His anupravEsam ( entry as the indweller

or antharyAmi Brahmam). This leads to the intrepretation of the Lord

as the One , who has the chEthanams and achEthanams as the objects

for His indwelling .

 

Further , the padham , ayanam means place of residence . In this context ,

the first samAsam points out that He is the place of residence for

ChEthanams and achEthanams( avaihaLukku iruppidamAnavan) .

The second SamAsam suggests that He is the NaarAyaNan ,

who has the chEthanams and achEthanams as His place of residence.

 

301. The Meaning of the fourth case associated with the NaarAyaNa Sabdham

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uyarnthavar uNarnthavaRRAl uvantha kuRREval yellAm

ayarnthu neer iympulankatkku adimai pooNDu alarmarhinReer

payanthu ivai anaitthum yEnthum ParamanAr nAmam onRil

viyantha pEradimai thORRum vERRumai mEvuveerE

 

(Meaning): Oh ChEthanams! AchAryAs have accepted Bhagavath Kaimkaryam

as the Parama PurushArTam in the manner in which the sges of the yore have

determined and established. All of You have the rights( urimai) to perform

these Kaimakryams . As a result of your bad karmAs , you have forgotten

your rights and are chasing the transient indhriya sukhams and as a result

get drowned in the ocean of SamsAram. I would like to point out an upAyam

to overcome your problems. There is the fourth case associated with

the NaarAyaNa Padham of the sacred AshtAksharam .This underlines

Bhagavath Kaimkaryam. Therefore please connect to this meaning and

immerse yourself in Bhagavath Kaimkaryam to gain Moksha Sukham .

 

302. The above meanings treasured as Rahasyams for the discriminating few

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YeNDisai paravum seerOr yengaLukku eentha yettil

uNDavARu uraippAr pOla onpathu poruL uraitthOm

maNDu nAnn MaRayOr kaakkum Maa nidhi ivai anaitthum

KaNDavar viLLAr viLLak-karuthuvAr KaaNNkilArE

 

Our SadAchAryA's glories are celebrated all over the world .

Such great AchAryAs with their limitless compassion for us

have instructed us on the deep meanings of AshtAksharam.

We have followed their instructions and have benefiited

immensely from those precious meanings for our upliftment .

We have shared those meanings , which have come to us as

kula dhanams through the above nine paasurams of this

Prabhandham . These treasures of meanings saved for us

by SadAchAryAs will not be given away indiscriminately

to the unfit ones . Those who intrepret these deep meanings

in a disrespectful and incompetent manner can NOT be viewed

as knowledgable people about this rahasyam .

 

ThiruManthira Churukku Prabhandham completed.

Swamy Desikan ThiruvadigaLE SaraNam .

 

NaarAyaNa , NaarAyaNa , NaarAyaNa

Daasan , Oppiliappan Koil VaradachAri Sadagopan

 

SrimathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka

SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama: