Sri Pillai Lokacharya's Mumukshuppadi - 002

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Sri:

Srimathe Ramanujaya Nama:

 

2. Athil prathama rahasyam thirumanthram.

 

Meaning:

Amongst the three rahasyas, the first rahasya that

a mumukshu has to know is the Thiruvashtakshara mahamanthra.

 

Sri PB Annangaracharya Swami's Sarartha Deepikai:

Amongst the three manthras that a mumukshu has to know, the very

first rahasya he has to understand is the Thiruvashtakshara

known as the Thirumanthra. The reason that this has to be learnt

first is that only after the meanings of the self is understood

can one understand the meanings of the means and the goal.

Therefore, the Thirumanthra which explains the nature of the

self has to be learnt ahead of the other two rahasyas which

explain the means and the goal. A jiva is enslaved to the Lord.

He is dependent on the Lord and he enjoys nothing but his

association with the Lord - this is the understanding of the

self. Thirumanthra which explains this meaning is therefore to

be learnt first.

 

The Thirumanthra is made of two parts: Pranavam and Manthrasesham.

Om is the Pranavam and Namo Narayanaya is Manthrasesham. Pranavam

is expanded upon by Manthrasesham. Manthrasesham is expanded upon

by Dvayam. Dvayam is expanded upon by Carama Sloka. By this order

also Thirumanthra has to be learnt first.

 

The word manthra is obtained from "manthAram thrAyathe". It is

that which protects those who recite it. The protection is of

two types: One is via the sound of the manthra and the second

is via the meaning of the manthra.

 

The benefits that are obtained by those who recite it and use it

in Homas is obtained via the power of the sound of Thirumanthra.

The benefit accrued by the prapannas who look to nothing but the

Lord, is obtained by the power of the meaning of Thirumanthra.

 

The second meaning is explained by Sri Parasara Bhattar in

Ashtasloki as follows. If a person thinks that his body is the

same as his soul then he should look at the makaram of the

pranavam. Since it talks about the soul with knowledge he would

understand the knowledgeless body cannot be the same as the

soul. Even if one understands this, he may mistake that the soul

is not dependent on the Lord and think that it is fully

independent. Such a person should look at akaram in pranavam.

Akaram emphasizes that the souls are enslaved to the Lord and

therefore he will be cleared of his error. If he understands

that a soul is enslaved to the Lord but thinks that it is

similarly enslaved to many others, a fact that is commonly seen

in this world, then he should look at the ukaram in pranavam.

This ukaram shows that the souls are enslaved only to Sriman

Narayana and as such he would correct his mistake. A person who

understands all of this might still think that his own effort

is sufficient to protect himself. Such a person should look at

the nama: term. This term shows that the protection of the

souls is the duty of the Lord and not of the self. If a person

begins to develop great attachment to the people surrounding

him, his wife, children, relatives, etc. then he should look at

the Narayana term. This teaches him that Sriman Narayana is the

one and all relation to a soul. A person who becomes attached

to things of this world should look at the "aya" term

(chathurthi vibhakti). As this term signifies that eternal

service to the Lord is the purpose for a soul, attachment to

other things will be broken.

 

The Thirumanthra that contains these meanings is therefore to

be learnt first and is the refuge for all prapannas.

 

I seek refuge at the lotus feet of Pillai Lokacharya

I seek refuge at the lotus feet of Nammazhvar, Ramanuja and

Manavala Mamuni

 

lOkAchArya gurave krishna pAdasya soonavE

samsAra bhOgi sandaShta jeeva jeevAtavE nama:

adiyEn madhurakavi dAsan

TCA Venkatesan