SriyaHpathippaDi post 2

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SriyaHpathippaDi post 2

 

“lOkAchAryAya guravE krshNapAdasya sUnavE

samsArabhOgi samdashTa jIvajIvAthavE namaHâ€

“Prostrations to piLLai lOkAcharya, the son of

krishNapAda, who is the very life to the souls

withered in mundane experiencesâ€

 

Introduction

---------------

When we think of our ancient scriptures the first word

comes in mind is Veda’s. Besides these four Vedas,

we are blessed to have vedantha in the form of

upanishad’s mainly, and finally vEdAntha thathparya

or the esoteric meanings of vEdAntha. Veda’s in that

sense speaks directly, since it touches the karmakanda

and always speaks of something which can be seen and

done by hand. Meanwhile vEdAntha speaks of

“Brahman†which is not easy to visualize, and

hence considered more complicated. When coming to

vEdAntha sara thathparya, it becomes esoteric since

they are summed up into rahasya thraya and hence

considered as much more complicated.

Swami piLLai lOkAcharyar spent his whole life span,

for illustrating the rahasya subjects, categorizing,

and writing them down for the generations to come.

Among the rahasya thraya section, SrIyaHpathi paDi, is

a very important work next to mumukshuppaDi. Made in

three prakaraNas (chapters) thirumanthra prakaranam,

charama sloka prakaranam, dwaya prakaranam,

SrIyaHpathippaDi, differs very much in its mode of

presentation of the subject, to that of mumukshuppaDi.

The first difference is the ordering of the three

sections. In mumukshuppaDi, the order is thirumanthra

prakaranam, dwaya prakaranam and charama sloka

prakaranam. Second difference is the presentation

mode, mumukshuppaDi is like sUthras or aphorisms,

where srIyaHpathippaDi, has complete sentences dipped

in Sanskrit words.

swAmi maNavALa mAmunikaL who wrote an elaborate

commentary on mumukshuppaDi, has discussed the matter

of presentation order in his commentary. Both modes of

presentation were given an apt explanation, by

mAmunikaL. If one presents in the order,

thirumanthram, dwayam, charamaslokam, that followes

vivaraNa-vivaraNI bhAva. One being the explanation of

the previous. Charamaslokam explains dwayam, dwayam

explains thirumanthram in detail. In the second order,

where charamaslokam is immediate to dwayam, it adopts

the nature of manthra-vidhi-anushThAnam. That means

through thirumanthra, jivathma learns, about

arthapanchaka (jnAthavya panchaka jnjAnAnjAnankaL to

quote nAyanAr) and know the relationship of jivathma

and parmathma. By knowing the truth, the jivathma look

for a rescue from the cycle of birth  and death which

indeed is answered by the vidhi (or upaya vidhi) in

charamasloka. By knowing himself, by knowing about

saranagathi, jivathma acts accordinly, and performs

kainkarya which is anushtaham, according to dwayam.

Swami did arranged SrIyaHpathippaDi, in the

manthram-vidhi-anushThanam model. The name

SrIyaHppathippaDi is given because, the work starts

with the word “SrIyaHpathiâ€. Let us now move into

the “upOdghAtham†(introduction) given by swami

for the thirumanthra prakaraNas.

(During this adiyEn once again is realizing that the

beauty of the manipravALa text used by swami cannot be

expressed in English)

 

kOthilulakaaciriyan kuurakulOththama thaathar

thiithil thirumalaiyaazhvaar cezhunkuravai maNavaaLar

Othariya pukazh thirunNaavutaiyapiraan thaatharuTan

pOtha maNavaaLamuni ponnaTikaL pORRuvanE.

 

vaazhi ulakaaciriyan vaazhiyavan mannukulam

vaazhi mutumbaiyennum maanakaram - vaazhi

manamchuuzhntha pErinpam malkumiku nallaar

inan chuuzhnthirukku miruppu.

 

 

 

 

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