SriyaHpathippaDi post 8

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SriyaHpathippaDi post 8

 

SrImathE rAmAnujAya namaH

 

“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”

 

 

Vyaktha chathurthhi

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Vyaktha chathurthhi “Aya” says the kainkarya and the

plea for getting kainkarya, in all places all times

and all situations.

In “a” karam and in “nAra” sabda, the swaroopam of

pirATTi is explained.

In “a”kAram she is presented as the swamini or lordess

of the AthmA’s, and in “nAra” Sabda, she is presented

as being in the servitude of the supreme iswaran.

Exactly like in “asya ISAnA jagathaH vishNu pathni”

“A”karam and “ayana” sabdam both indicate the supreme

lordship (iswaran) and in “a”kAra proclaims him as the

only saviour and Ayana sabda proclaims he is the

refuge and seat of the beings.

But in all the three pada’s Om namO nArAyaNAya,

jIvAthma is identified and addressed to. In praNava,

the AnanyArha SEshathwam and njAthruthvam

(knowledgeable) of the AthamA’s is explained. In

“namass” the getting rid of the swathanthrya (freedom)

is explained, and in nArAyaNa padam, the eternity of

jivathma and the multitude is explained

(One of the fundamental aspect of the sampradayam is

stressed here jIva para bhEdam and jIvA-JiVa bhEdam.)

 

Nigamanam

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Hence through Thirumanthram, the relation between

Iswaran and jIvAthma, and the corresponding nature of

the means, and kainkarya prArthana of the jivathma

are explained. Hence thirumanthram is explained.

“a”kAram explains iswaran as the redeemer, the hidden

chathurthi (Aya) explains the sEshatwa, with ukAram,

the ananyArha SEshatwam (servitude only to the supreme

lord, not to others) is stressed and in makaram, the

object (vasthu) mentioned to have all the above

qualities in “Aya” and “u” karam, is recognized as

jivathma which is the resting place of knowledge.

With namass, the nivrithi of ahankara and mamakara,

which is an obstacle to seshathwa, bhagavad and

bhAgavatha SEshatha and the upAya bhAva of ISwaran are

explained.

nAra sabdam, indicate the ChEthanA’s and achEthana’s

and Ayana sabdam explains the ISvaran indwelling in

the chethanAs and achEthanas. With “Aya”, the

chathurthi vibhakthi, kainkarya prArthanai is

explained.

 

AzhWar emperumAnAr jIyar thiruvaDikaLE SaraNam