SriyaHpathippaDi post-6

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SriyaHpathippaDi post 6

 

SrImathE rAmAnujAya namaH

 

“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€

 

Being explained the athma swarupa, by “Om†the

next thing to be explained was purushartha, the

meaning of “naryaNAyaâ€. But before that, in

thirumanthra we will find a namaH. The namaH, with its

negation “na (nanjj)†removes two main obstacles

or virodhi for athma swarUpa. Since with the removal

of obstacles the uninterrupted bhagavad anubhavam

follows it is appropriate that namaH is said first

before explaining the parama purushartha. We now

continue with swami’s explanation on namaH

 

namaH sabamArtham

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

The sEShathwa explained in the “Omâ€kara, did not

came through the elucidation alone, but it is the

inherent nature of the Athma itself. But this was

surpassed by the virodhis from the time immemorial but

“namass†abolishes this feeling and reveals the

true swaroopa. NamaH is split in to two words

“naH†and “maHâ€. naH comes in the meaning NOT

and maH comes in the meaning “mine†so together

they produce “NOT mine†which suspends the

“ahankara (self ego)â€. Since mamakara (feeling

mine) comes due to ahankara, when ahankara is removed

mamakara goes automatically. Other wise through

adhyAhara (act of supplying (elliptical language))

namaH explains how mamakAra is removed.

Hence with the usage “Om namaH†the swarUpa

virOdhi is removed.

So when the ahankara mamakara nivrthhi is stated, what

remains is bhagavad sEshatwa (servitude to the lord)

and its peak bhAgavatha sEshatwa (serving the servant

of the lord) which is also to be read between the

namaH.

Even when the ahankaram which is a virOdhi to the

sEshatwa is gone, there will remain another ahankAra,

which prevents athmA from realizing Isvara as one and

only means. namaH gets rid of this ahankAra too. As a

result the AthmA realizes ISvara As mean and goal,

hence namaH can also be used to indicate the upAya

bhAva of the lord.

Then swami explains the direct meaning also convey the

same, by quoting from a mahAbhAratha sloka

“darupadyA: sahitha: sarvE namaScakru: janAdanamâ€,

(when advised by the monks, the pandavas along with

draupadi, surrendered to janArdana. )

According to this namaScakru sloka, the namaH is used

as a synonym of SaraNa Sabda, conveys the same upAya

bhAva of ISvaran. Apart from that, the final ahankAra,

which comes as an obstacle to the kainkarya explained

by the “nArAyaNayaâ€, also is removed by the namaH.

 

 

The namaH unlike the “a†kArA or

“nArAyaNAyaâ€-which ends with the fourth case of

vibhakthi- ends with the sixth case of vibhakthi

stressing that the athmA is not swathanthran.

Hence namaH is explained.

 

AzhWar emperumAnAr jIyar thiruvaDikaLE SaraNam