SrI sArasAram -- I (34)

[Guest guest]

NOTE: Readers having difficulty in reading the text may need to change their

encoding to UTF-8.

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

srI:

SrI sAra sAram – I (34)

--

I – ThirumantrAdhikAram

--

The Significance of ‘namah’ (continued)

---

The feeling of being a Sesha and a Seshi is common to all bhAgavathas. Yet, the

differences in the actions like prostration etc. will remain as per the

tradition. SwAmi Desikan explains this point:

“ip pratiatti otthirunthAlum Sishya AchAryAdikaLukkup pOlE svantra-Aj~naiyAlE

vyavasthitai-yAyirukkum.â€â€”

This determination of being a Sesha and a Seshi should be natural to every

bhAgavtha, the Lord’s genuine devotee. But it does not do away with the

practices we have been observing in our tradition. For example, one is expected

to prostrate before his AchArya, parents, and elders in age etc. and serving

them and not the vice versa. This is has been laid down in the Sastras by the

Lord Himself. For example, a disciple approaches an AchArya. Both are

bhAgavathas, aware of being Sesha and Seshai as explained earlier. But, the

AchArya has to be shown the due respect as laid down in the SAstra. The disciple

is expected to prostrate before his AchArya and render service to him. Here, the

disciple will remain a Sesha and the AchArya, a Seshi. There is no change in

this rule as laid down by the Lord Who is independent and it will not be

fitting with the rule for the AchArya to prostrate before his disciple and do

service to him. Hence, the Sesha-Seshi

definition is restricted in such cases.

Here arises the need to be clear about who is a bhAgavatha, says Swami Desikan:

“ingu aDiyAr enkiRathu bhagavat-Seshatva j~nAnavAnkaLAna pratibuddharaiyum

nityaraiyum muktharaiyum†–

One must be clear about who is indicated by the term ‘aDiyAr’, that is,

‘bhagavatha’. One who is firm that the Lord is the Highest Reality and that

he is a servant only to Him is a ‘bhagavata’ and he should ever maintain

this attitude. If the baddhas, who are caught in this samsAra, have this firm

conviction at heart, they are the wise ones. If, having realized this they

realize they are subservient to the bhagavatas also, they become equally aware

of the ‘Bhagavat-Seshatva’ also, and become entitled to be called the

bhAgavatas. The same applies in the case of ever-free jIvas (nityas) and the

liberated jIvas (muktas).

SwAmi Desikan now reveals the next step:

‘nin thiruveTTezhutthum kaRRu – nAn

uRRathum unnaDiyArkkaDimai’

enkaiyAlE ithuvE thirumantiratthukku uyir nilai.â€

Once a jIva achieves the firm conviction of his being the servant of the Lord,

he obtains the fruit of it – service to His devotees. SwAmi Desikan says that

this is the most vital part of the Tirmantiram. In support, he quotes from a

verse of SrI Thirumangai AzhvAr. Let us see the whole verse:

“maRRum Or deivam uLathenRu iruppArODu

uRRilEn, uRRathum unnaDiyArkkaDimai

maRRellAm pEsilum nin thiruveTTezhutthum

kaRRu nAn kaNNapuratthuraiyammAnE.†(Periya Thirumozhi, 8-10-3)

(Oh the Lord of KaNNapuram! I will not join those who hold that there is another

deity other than Thee. I have learnt the Thirumantiram of Thine. Even if it

conveys other meanings, I have accepted only the message of rendering service to

Thy devotees.)

Even though the AzhvAr has given the reason for his firm conviction, SwAmi

Desikan reveals it by referring to it as the ‘life-spot’ (uyir nilai) of the

Thirumantiram.

 

(To continue)

dAsan

anbil S.SrInivAsan

-----------

 

 

 

 

 

Messenger blocked? Want to chat? Go to

http://in.messenger./webmessengerpromo.php