SrI sArasAram -- I (27)

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srI:

SrI sAra sAram – I (27)

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I – ThirumantrAdhikAram

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The Significance of ‘namah’ (continued)

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SwAmi Desikan now analyses the middle word, ‘namah’:

 

“in namas, ‘na’ enRum ‘maha’ enRum iraNDu padamAi oru

vAkkiyamAkiRathu. keezhum mElumuLLa virOdhikaL pariharaneeyangkaL enRu

thOTRukaikkAka nishEdhyatthukku munnE nishEdha-vAciyAna Sabdam kiDakkiRthu.

‘maha’ enkiRa ithu keezhc conna prakArangkaLAlE jIva vAciyAna aksharatthilE

shashTee-EkavacanamAi ‘enakku’ enkiRathu. Iv abhimAnam itthai muthalAkak

koNDu varum virOdhi-vargangkaL ellAtthukkum upalakshaNam.

virOdhi-nivrutti-prArthanaikkAka iv virOdhi-j~nAnamum atyanta-upayuktam. Ingu

truteeya-aksharatthai anushangitthu anvayippathu.â€

SwAmi Desikan says that it is essential to know the adversaries which suppress

the real nature of the jIvAtma:

“in namas, ‘na’ enRum ‘maha’ enRum iraNDu padamAi oru

vAkkiyamAkiRathu.†–

We shall now understand the meaning the word, ‘namaha’ by splitting it. It

is comprised of two letters, ‘na’ and ‘maha’. These two are considered

as two words. The two words together make a sentence.

“keezhum mElumuLLa virOdhikaL pariharaneeyangkaL enRu thOTRukaikkAka

nishEdhyatthukku munnE nishEdha-vAciyAna Sabdam kiDakkiRthu.†–

Earlier, through the praNava, one would have realized his Atma-svarUpa, that

is, the nature of his Atma. Now, this ‘namaha’ reveals to him that certain

adversaries, both the old and the new, are being removed. The adversaries which

had been there earlier were: The thought that ‘I belong to myself’ and the

feeling that ‘all these are mine’, that is, his body and the things

associated with it belong to him alone. The adversaries are to come up later,

when he will have the blissful experience in the Paramapadam after attaining

mOksha, as indicated by the next word, ‘narAyaNaya’ in the Tirumantram. At

that time, he may think that he alone is experiencing the bliss; and that too,

for himself alone. These two negative thoughts are inimical to the Atma-svarUpa.

As it is necessary to remove all these adversaries and negative thoughts, the

word, ‘maha’ which indicates them is preceded appropriately by the word,

‘na’ which indicates their removal in advance.

Swami Desikan explains the significance of ‘maha’:

“‘maha’ enkiRa ithu keezhc conna prakArangkaLAlE jIva vAciyAna

aksharatthilE shashTee-EkavacanamAi ‘enakku’ enkiRathu.†–

When the word ‘namaha’ is split into ‘na’ and ‘maha’, this

‘maha’ is the singular, sixth case version of the noun ‘m’ which

signifies the jIvAtma. It was explained earlier that the syllable ‘m’

indicates the consciousness of ‘I’, the ‘I’-ness within every

individual. Besides, it is also the cause for the feeling of ‘mine’,

thinking that he is the owner of everything associated with his physical body.

He claims ownership of his body itself first. Then, he entertains the thought of

all his blood relations are his-own. The non-sentient objects associated with

his physical existence are owned by him alone. This in Tamil is said as

‘enakku’ – which is in the sixth case according to grammar. It is

singular. That is, there is no feeling of ‘our’, leave alone the Lord’s

own! These two, i.e., ‘I’ and ‘mine’ (‘nAn’ and enakku’ or

‘enathu’) are the mischievous enemies of the real nature of Atma.

These enemies are existing right from the beginning our taking the birth in

this samsAra.

They are the basis for more enemies in the same category that appear in later

states of the jIvAtma, points out SwAmi Desikan:

“Iv abhimAnam itthai muthalAkak koNDu varum virOdhi-vargangkaL ellAtthukkum

upalakshaNam.†–

Here, we must understand the signification of the terms, ‘abhimanam’,

‘virOdi-vargam’ and ‘upa-lakshaNam’.

‘abhimAnam’ – According to the Apte Dictionary, it has several shades of

meanings: Pride in a good sense, self-respect, honourable feeling, self-conceit,

arrogance, haughtiness, egotism, high opinion of oneself, referring all objects

to self, the act of ahankAram, personality, misconception, affection, love,

desire, wishing for, laying claim to, injury, killing, seeking to injure, a sort

of state occasioned by love.

Generally, it is a feeling of proudly possessing things that are with him. This

is an inimical, hostile and harmful state.

‘vargam’ -- SwAmi Desikan points out that this becomes the basis for a

series of inimical feelings that arise. They form a group, ‘vargam’. There

are many such groups, as indicated by the expression, ‘virOdhi-vargangaL’.

‘upalakshaNam’ – According to the Apte Dictionary, it means: implying

something that has not been actually expressed; implication of something in

addition or any similar object where only one is mentioned; synecdoche of a

part for the whole. {synecdoche means, according to the Oxford Dictionary,

extended acceptation by which when a part is named the whole it belongs to is

understood.}

A question may arise as to why one should know these adversaries or inimical

factors. Unless we know who our enemies, we will not make any attempt to get rid

of them. Swami Desikan says:

“virOdhi-nivrutti-prArthanaikkAka iv virOdhi-j~nAnamum atyanta-upayuktam.â€

–

This knowledge of enemies is greatly useful to pray for the removal of these

enemies.

SwAmi Desikan further says:

“Ingu truteeya-aksharatthai anushangitthu anvayippathu.†–

Here, when the word, ‘namaha’ is explained, the syllable, ‘m’ which is

the third in the praNava, also should be taken into consideration, as ‘m’

signifies the jIva.

 

Note: -- It is essential to understand the subtle points regarding ‘I’

(‘nAn’ in Tamil). This may appear to be egotism which is a common sight in

our practical world. But, here it is not meant. The ‘I’ is the feeling

within us, a kind of self-awareness. Normally when one thinks of ‘I’, he

includes the body also. But, this self-awareness does not include the body. It

is the consciousness that shines within us. It is present always, even during

sleep. This self-awareness is the svarUpa of one’s Atma, in its pure form.

That awareness is clouded by two kinds of thoughts. One is that ‘I am

independent. I am not under anybody’s control. I do not belong to any one

else.’ The other thought is that ‘I am alone the owner of everything

associated with my physical body.’ This is another cloud that is concealing

the nature of the Atma. These two are here referred to as enemies. Once we come

to know these enemies after knowing our real

nature, that is we are pure consciousness and we have consciousness as an

attribute which aids us to know other things and we are owned by the Lord, Who

is the Master and we are His servants, then we will make sincere attempts to get

rid of these enemies which are blocking our true nature to shine fully. In order

to get that freedom, we have to pray for their removal. We have to pray not to

any human being or a demigod, but to the Supreme Lord himself. Our constant

prayer will yield the result.

The above may appear a statement of words. But this message has to be

constantly kept in our mind. That is purpose of this second word, ‘namaha’

– I am not independent and I am not the owner of myself and my belongings.

 

(To continue)

dAsan

Anbil S.SrInivAsan

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