srI sArasAram -- I (36)

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srI:

SrI sAra sAram – I (36)

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I – ThirumantrAdhikAram

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The Significance of ‘namah’ (continued)

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SwAmi Desikan now clears an apparent contradiction between the praNava and the

middle word, ‘namah’ of the Tirumantiram:

“ ‘dAsa iti prapanna iti ca’ enkiRa aDaivE praNavatthilE sambandha-

j~nAnamum namas-silE upAyamumAkac connavarkaL thAmE sambandha-j~nAnamE upAyam

enkiRa ithu ithan prAdhAnya vivakshaiyAlEyAm atthannai..â€

Meaning:

AchArya SrI ALavanthAr in his stOtra, catuslOki, on the PirAtti, the Lord’s

Consort, declares that he is Her dAsa and prapanna (servant and one who has

surrendered to Her) and that is why he dares to sing in praise of Her.

Some expressed the view that one gets first the knowledge of the Sesha-Seshi

relationship through the praNava and the knowledge of upAya (means), that is,

prapatti, from ‘namah’. They themselves revised their view and later said

that the realization of the relationship is itself the upAya, prapatti

(surrender). This was based on the primary intrinsic meaning of each of the two

words.

These two views may appear contradictory. But, that it is not so can be realized

if we analyze the views carefully. A person is inspired to adopt the means of

prapatti once he comes to know of his relationship with the Lord is of the

nature of servant-Master nature. Hence, this knowledge of one being the

‘adiyAr’ is the most important of all revelations. That is why, it was

surmised by them that acquiring this wisdom itself is the upAya for achieving

the ultimate goal of mOksha.

This is explained by SwAmi Desikan thus:

“ithukku prAdhAnyam Atma-abhimAna-anuguNa-purushArtha-vyavasthai-yAlE

aiSvaryAdi-kaLai aruvaruppitthu svaroopa-anuuroopa-mAna parama-purushArthatthilE

ruciyaiyum tvaraiyaiyum viLaippitthut thirunAraNan thAL kAlam peRac cinthitthu

uyyumpaDi paNNukai.†–

When one realizes that his true nature is of being a Sesha of the Lord,

curiosity will arise in his mind to discover the benefit that would be most

suited to his nature. Once he becomes aware of the benefit most appropriate to

his nature, he would become aware that interest in the worldly benefits like

materialistic wealth etc. did not befit his Atma svaroopa and he will develop

dislike towards them.

Then, he discovers that mOksha (liberation) is the only goal suited to his Atma

svaroopa. This awareness further creates a desire towards it (ruci) and he is

keen to attain it at the earliest (tvarai).

In due course, he adopts the right means, which is prapatti, to attain the feet

of SrimaN nArAyaNa with the ultimate aim of serving Him eternally.

All these developments in his life are primarily due to the awareness that

arises regarding his relationship with the Lord as a Sesha (servant), is it not?

That is why some people opined that this realization of Seshatva (servitude) is

itself the means for the mOksha, points out SwAmi Deikan.

 

 

(To continue)

dAsan

anbil S.SrInivAsan

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