SriyapathippaDi post 3

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SriyaHpathippaDi post 3

“lOkAchAryAya guravE krshNapAdasya sUnavE

samsArabhOgi samdashTa jIvajIvAthavE namaH”

“prostrations to piLLai lOkAcharya, the son of krishNapAda, who is the very life to the souls withered in mundane experiences”

1. Thirumanthra prakaraNam

upOthghAtham

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The baddha jivathma’s in the samsarik world, lives with out recognizing SrIyapathi as the sole refuge, the lord, and the almighty and not only that, he does not recognize himself as SEsha bhUtha. Due to this, jivathma looses the chances enjoying the equivalent status to the nithya sUris and mukthAs. jivathma thinks himself as independent of the paramAthma, and considers himself as the master, not only that, he imagine that the paramathma is also one like him, since the almighty took birth as rama and krishNa. Being engaged in the activities, which are pulled and pushed by the thamass and rajO guNas, jIvAthma stays in the samsarik world, till one day the causeless mercy (nihEthuka) of the god flows on him, helping his sathva guNa to win over the thamo guna and rajo guNas.

 

This ultimate winning of the satwa guNa, creates a urge to know the artha panchaka which leads to an Acharya. Under the tutelage of an AchArya, who first provides with mulamanthra, or thirumanthra, he learns about artha panchaka, his true nature and paramathma’s true nature, the relation between paramathma and jivathma. Before knowing about the means and goal of liberation, the necessary knowledge which leads to the saranagathi and kaikarya is provided by the thirumanthram and hence it is called as the first rahasya. Chararama slokam and dwayam does not tell who has to do prapatthi, kaikaryam. Both this questions are answered in thirumanthram.

Then swami ends his introduction by discussing the virtues of the knowledge of thriumanthra. The thirumanthra is accepted and being prescribed by the scriptures in vaidika as a valuable asset, which pervades inside the avyapaka and other two vyapaka manthras. The knowledge of thriumanthra yields different fruits for the three type of jivathmas, viz., nithya, muktha and baddha’s and provides two type of moksha viz., kaivalya and kainkarya, for the respective seekers. Hence Thirumanthra also is the provider of all virtues.

Before entering in to the deeper discussions swami summarizes the finest details of thirumanthra. Its rishi is anthraryAmi nArAyaNa, its chandass (meter) is devi gAyathri, its devathai is paramAthmA nArAyaNa, bIjam (seed, root) is praNavam “Om”, “Aya” the chathuthi Is the whole power (Sakthi) of the manthra, white the color of sathwa guna is the varna, and thirumathra is to be only utilized aiming at moksha (mOkshatthilE anwayam). Thirumanthram is made up of eight aksharams or the three padhams (word). The first part pranava or om again is subdivided in to three parts, “a”, “u” and “ma”. Amongst these “a” stands for bhagavan, “u” stands for the affirmation (avadhAraNam, descent), and “ma” stands for Athma.

Hence swami concludes, his upodghatham of sriyaHpathippaDi. And continues with the in depth discussion of “a”kAram. which we will continue in the next post

adiyEn rAmAnuja dAsan

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.