Ashtasloki 4: Verse 2: Line 1 Explains "namaha" in astakshari maha mantra

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Sri:

Srimathe Ramanujaya Namaha

Pranam to all devotees:

So far we have covered the first sloka of Ashtasloki.

 

In the First Sloka, Sri parasara bhattar covered the three parts contained in

the Pranavam,"OM". 'ah', 'ooh' and 'ma'.

 

In this post we start with sloka 2:

This verse explains the meaning of the second word 'namaha' in Thiurmantram.

 

Sloka 2:

~~~~~~~

Mantra brahmaNi madhyamEna namasA pumsa: swarUpam gati:

gamyam SikshitamIkshitEna purata: paschAdapi sthAnata:

svAtantryam nijarakshaNam cha samuchitA vrttiScha nAnyOchitA

tasyaivEti harE: vivichya kathitam svasyApi nArham tata:

~~~~~~~

 

Mantra brahmani: in the lofty mantra, Thirumantrum Madyamena : fixed at the

centre (middle part) Purathaha ekshithena namasa the word 'namaha'which is

joined with the earlier word, Pranavam 'om' Pumsaha of the jeevatma (soul)

Swaroopam the original nature Sikshitham is defined Sthanathaha ekshithene

namasa

 

by doubling itself in its own place the word 'namaha' becomes 'namo namaha'

Gathihi sikshithaha the means is defined Paschathapi ekshithena namasa the word

'namaha'by Joining with the next word 'narayana' Gamiyam sikshitham the goal is

defined

 

 

By these definitions we get the meanings of:-

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

(a)swathantriyam - how the independence of the soul is to be understood

 

(b) Nijarakshanam – how can the soul look after itself or protect s itself

 

©Samuchitha vridhihi cha – the kind of service to be rendered akin to the

subservience of the soul and to whom the service is to be rendered. (all these

facts)

 

Thasya hahayhe-eva all belong to Lord only (all the three(a) (b) and

 

© mentioned above belong only to Lord is the meaning

 

Anyochitha-na these are not for anybody else Ithi in this manner

Vivichya gathitham clarified and told Tha-tha-ha therefore Swasya-api arham-na

the three (a, b & c) are not for self also is the deeper meaning

 

~~~~~~~~~~~~~

This verse explains the meaning of the second word 'namaha' in the

Thirumantram.

 

There are two ways of understanding the word. The two letters 'na' and 'ma' are

taken together as one word 'nama' or they are taken individually.

 

When taken individually the letter 'ma' means to me. The letter 'na' negates

this meaning. Thus not to me is the meaning.

 

The function of the word 'nama' is to identify and also remove the unwanted

meaning (virodhi kazidal). The obstacle in the way is removed.

 

There are three types of 'virodhi' or obstacles. The knowledge with which we are

concerned is about the nature of the soul (swaroopam of jeevatma), means to

attain the goal (upayam) and the goal itself (purushartham).

 

Each one has an obstacle or a limiting factor which are described as 'virodhi'.

The meaning derived for the word 'namaha' does dispel the doubt or blemish about

each and thus clears all misunderstandings.

 

Let us examine how this is achieved.

 

The syllable 'om' teaches us (covered in previous postings) that the nature of

jeevatma is to remain subservient to Paramatma (seshatvam). The obstacles for

this nature of the soul are ego and the feeling of mine. To remain subservient

one should get rid of ahankara and mamakara. The word 'nama' (not belong to me)

taken as one word along with 'om' asserts that the jeevatma does not belong to

itself and thereby establishes the position that

=> it belongs "only" to Paramatma and remain subservient to Him only

 

The jeevan is dependent on Paramatma and is looking /waiting for His grace for

its liberation. If the soul resorts to undertake any "self" action to reach the

Lord, it is an obstacle for achieving the goal.

 

The letter 'namaha' taken as one word (salutations to you) represent the means

(upayam) and the same word taken as 'na' and 'ma' gives the meaning that the

means does not belong to me.

 

If any feeling that the jeeva is trying for its liberation is entertained, then

it is an obstacle for the liberation.

 

The 'nama' removes this feeling and make the means (He alone is the saviour)

free from any defect.

 

 

We continue with Verse 2 in the next post.

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Azhvar Emberumanar Jeeyar Thiruvadigale Saranam

Ramanuja Dasan

VP Srinivasa Varadan