SrI sArasAram -- I (29)

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srI:

SrI sAra sAram – I (29)

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I – ThirumantrAdhikAram

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The Significance of ‘namah’ (continued)

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SwAmi Desikan has shown that the understanding of the word, ‘namah’ results

in the conviction that one has no right over his Atma-svaroopa. The benefit of

this firm conviction is the faith that everything belongs only to the Lord.

Besides, he gets more revelation, says Swami Deikan:

“thAn thanakku uriyanallanAnAl thanakku vERonRaiyum paTRa

nirupAdika-SEshitvam-illaiyAm. Ithu-thannaiyE inguc collkiRathAkavumAm. appOthu

‘kincit’ enRu oru padatthai adhyAharitthu ‘na mama kincit’ enRu oru

vAkkiyamumAm. Ithu-thannAlE thannaiyum thannuDaimaimaiyaiyum cErath thannODu

thuvakkaRukkiRAnAkavumAm. itthAl ‘yAnE enRanathE enRirunthEn.’ enkiRa

samsAra moolangkaL chEdikkap-paDukinRana..â€

When the Jiva has realized that he has no claim over the nature of his Atma, it

follows that he can not be a natural SEshi of any other thing also. This is what

SwAmi Desikan conveys through this statement:

“thAn thanakku uriyanallanAnAl thanakku vERonRaiyum paTRa

nirupAdika-SEshitvam-illaiyAm.†–

Such a conclusion is not only a derived one, but also directly revealed by the

word, ‘namah’ itself:

“Ithu-thannaiyE inguc collkiRathAkavumAm.â€

SwAmi Desikan explains how:

“appOthu ‘kincit’ enRu oru padatthai adhyAharitthu ‘na mama kincit’

enRu oru vAkkiyamumAm.†–

That is, a word, ‘kincit’ (anything) is to be brought and added to

‘namah’ and it will turn in to a sentence: ‘na mama kincit’. Then, it

will mean, “To me (maha- the jIva) anything (‘kincit’) does not belong

(‘na’).

This will not remain a concealed idea but will become a forthright message:

“ithu-thannAlE thannaiyum thannuDaimaiyaiyum cErath thannODu

thuvakkaRukkiRAnAkavumAm.†–

By this, it will be openly clear that, the jIva disowns himself as well as

things, the so-called his.

“itthAl ‘yAnE enRanathE enRirunthEn.’ enkiRa samsAra moolangkaL

chEdikkap-paDukinRana.†–

Thus, the egotism (ahamkAram) and the mine-ness (mamakAram) both are removed.

These are the very cause of our bondage in this samsAra. SwAmi Desikan quotes

from Tiruvaimozhi in this connection:

“yAnE yennai aRiyakilAthE

yAnE yenthanathE enRirunthEn

yAne nee yennuDaimaiyum neeyE

vAnE yEtthum yem vAnavarERE†(TiruvAimozhi, 2-9-9)

(Oh Lord of the Nityasooris, who are constantly singing in Your praise! I was

all along ignorant without knowing the real nature of myself and remained

egotistic and presumed I was owner of my things. Now, I have realized that

myself and all mine are totally Yours.)

Here, one is reminded of a SlOka of SrI YAmunAchArya:

 

“na dEham na prANAn na ca sukham aSEshAbhilashitam

na cAtmAnam nAnyat kimapi tava SEshatvavibhavAt /

bahirbhootam nAtha kshaNamapi sahE yAtu SatadhA

vinASam tat satyam madhumathana vij~nApanamidam //†(stOtra-ratnam, 57)

{Oh Lord! The slayer of demon Madhu! I cannot tolerate even for a moment a body,

the prANa, the pleasures coveted by all, even be it my own Atma and things

connected with it, that do not belong to You. Let them be destroyed into

hundreds of pieces. This plea of mine is genuinely true.)

Both ahankAram, and mamakAram, both being the cause of our bondage in samsAra,

thus will get removed.

 

(To continue)

dAsan

Anbil S. SrInivasan

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