Mumukshuppadi - English Translation of H.H.Vanamamalai Jeeyar's kalakshEpam

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lOkAchArya gurave krishna pAdasya soonavE

samsAra bhOgi sandaShta jeeva jeevAtavE nama:

mumukShuppadi, as mentioned earlier, has three prakaraNas namely tirumantra

prakaraNam, dvaya prakaraNam and charama slOka prakaranam. Each prakaraNam

comprises aphorisms which are called as sootram or choornai or choornikai

although traditionally the word sootram is seldom used. We shall now start with

tirumantra prakaraNam.

choorNai 1:

"mumukShuvukku ariyavEnDum rahasyam moonru"

Atmas can be categorized into badhAtmas, muktAtmAs, and nityAsoorIs. baddAtmAs,

the atmAs like us in the bondage of this samsAra, are themselves categorized

into bubukShus and mumukShus . bhubhukShu -derived from bhOktum ichchu:

bhubhukShu - those who want to only enjoy the mundane and impermanent pleasures

of this world. On the other hand, mumukShu - derived from mOktum ichchu:

mumukShu - is one who desires redemption from this samsAra i.e., desires

mOkSham. (a person may have to be experiencing the pleasures of the world in

order even to carry on and elevate ourselves in this world . As long as this

is not considered as an end in itself and sees to it that this does not come in

the way of mumukShatvam, he would still be considered as a mumukShu.) What does

such a mumukShu do? First and foremost He should strive to acquire knowledge

about the rahasya trayas namely tirumantram, dvayam, and charama shlOkam.

choorNai 2:

adil prathama rahasyam tirumantram

The first among the 3 rahasyas is tirumantram which is the most supreme mantra

also referred to as 'mantra rAja' or 'aShtAkshari'. upanishads say "na

gAyatrAth paro mantra: na matur deivatam param' which our poorvAchAryas

slightly modify to say "na aShtAkShrAt parO mantra:' meaning there is no mantra

which is superior to aShTAkShara. Therefore it is necessary to get knowledge

about tirumantra. There are three aspects of svaroopa jnAnam (nature of the

Self) which the tirumantra imparts namely (1) ananyArha shEShatvam - not

subservient to anyone but srimannArAyana, (2)anyasharaNatvam - does not seek

anything or anyone other than the lotus feet of srimannArAyana and (3)

ananyabhOgatvam - only for His pleasure(just like the worldy things exist for

our pleasure thru various jnAna and karma indriyas or senses, we are for bhOgya

vastu or things for His pleasure only). All these are embedded in tirumantra and

is therefore the first rahasya. It is called mantram because by definition

mantra means "mantAram trAyatE iti mantra:' ie., it protects those who chant

it. But if it is chanted with the meaning in ones mind, it is like a golden

lotus infused with great fragrance.

choorNai 3:

"tirumantrattinudaiya ksheermaikki pOrumpaDi pENi anusandhikka vENum"

The merit or the prestige of the mantra is addressed in this choorNai.

How should this mantra be chanted? It should be chanted in accordance with its

supreme merit with love and devotion and not in an indifferent manner without

feelings. For, the essence of all the four vEdAs are embedded in this mantra.

It is "mantrAnAm paramam mantram guhyAnAm guhyamuttamam, pavitrAnAncha

pavitrAnAm, moolya mantra sanAtanam" meaning tirumantram is the most supreme,

secret and sacred one of all mantrAs. Also as in the itihAsa vachanam "mantram

yatnEna gOpayEt", it should be protected carefully like a precious gem (if the

fruits are to be achieved)

pillai lOkAchAryan tiruvaDigalE saranam

Jeeeyar tiruvadigalE saranam

AcAryan tiruvadigalE saranam.

rAmAnuja dAsi

 

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