SrI sArasAram -- I(59)

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srI:

SrI sAra sAram – I (59)

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I – ThirumantrAdhikAram

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The Meaning of the Thirumanthiram as a Whole

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After mentioning different meanings of the Thirumanthiram as seen by scholars,

SwAmi Desikan says these are only a few of many views:

“maRRum pala yOjanaikaLum uNDu.†Many more meanings are there for the

Thirumanthiram. He does not elaborate as they are inexhaustible..

SwAmi Desikan now focuses his attention on the correlation between the

Thirumanthiram and the Brahma-sootra. According to him, the mantra is a crucible

containing within it the message of the SArIraka-Sastra, as interpreted by SrI

rAmAnujAcharya in his SrIbhAshya:

“sarva-brahmavidyA-nishTharukkum upajIvyamAna SArIraka-SAstratthil

niroopittha kaTTaLaiyilE pada-trayamum tattva-hita-purushArtthangkaLai aDaivE

kATTukiRathu ennum yOjanaikku apEkshita-artha-paushkalyam uNDu. dvayatthilum

ithuvE aDaivu.â€

The VedAnta sootra, known as SAreeraka Sastra, is studied by all those who are

eager to adopt the means for attaining the goal of mukti, that is brahma-vidyas

which include bhakti-yOga and prapatti. SrIbhAshyam is an important commentary

on the sootra, written by SrI rAmAnujAchArya. He has indicated that the first

two chapters of the VedAnta sootra deal with the principles (tattvas), third one

explains the means to be adopted and the fourth chapter describes the ultimate

fruit attained through the means discussed in the third chapter.

SwAmi Desikan says that the Thirumanthiram too has the same pattern in

structure. The praNava indicates the nature of the tattva; ‘namah’ shows the

upAya (means); and ‘nArAyaNAya’ indicates the fruit one gets by adopting the

means. If this is kept in mind, we can realize that the Thirumanthiram has all

that should be known in full measure..

So does the dvaya mantra. It conveys this very message in a greater measure.

Its first half reveals the tattva and the upAya and the second half the fruit.

SwAmi Desikan continues further:

“ip pada-trayam theLinthavan ananyArha-Sesha-bhootanAi, ananya-upAyanAi,

ananya-prayOjananAi nityAdikaLil collukiRa paramai kAnthiyAm.†---

One who has realized the significance of all the three words of the

Thirumanthiram is considered a ‘paramai-kAnthi’, a devotee who is

exclusively and supremely attached to the Lord as described in scriptures like

“nityam†(which is written by SrI rAmAnujAchArya).

SwAmi Desikan reveals who is a ‘paramai-kAnthi’: “AnNyahR-ze;-_aUt[fâ€,

“ananyArha-Sesh-bhootan†– He will remain a servant exclusively of the

Lord and none else.

“ananya-upAyan†– He does not adopt anyone else other than the Lord as the

means.

“ananya-prayOjanan†– He does not seek any other than the Lord as the

ultimate goal. A devotee having these three qualities is called a

“paramai-kAnthiâ€.

SwAmi Desikan says that a person acquires greater knowledge step by step from

these words of the Thirumanthiram:

“ip padangkaLilE sOpAna-kramaththAlE, jIvanukku sattA-anubandhi-kaLAna

AdhEyatva-vidhEyatva-SeshatvangkaL siddhikaiyAlE, ‘yAnE nee’ ityAdikaLil

sAmAnAdikaranyam SareerAtma-bhAva-nibandhanamenRu siddhitthathu.â€

Step-by-step these three words instruct, the jIva the different stages of

subservience. From the word, ‘nArAyaNa’He comes to know that he is (Adheya)

being supported by the Lord; from the word ‘namah’he understands the fact of

his being controlled by the Lord (vidheya); from the praNava he it is clear to

him that he is the servant of the Lord (seSa). These qualities of Adheyatva,

vidheyatva and seSatva are inseparable from the jIva. Through these three

qualities, it becomes clear that the Lord is the soul and the jIva is His body.

It is, therefore, appropriate for him to tell the Lord, “I am Thine and mine

is Thine.â€, as stated by SrI nammAzhvAr in his ThiruvAimozhi:

“yAnE nee.†Let us go through the whole stanza:

“yAnE yennai aRiyakilAthE

yAnE yenRanathE yenRirunthEn

yAnE nee yennudaimaiyum neeyE

vAnE-yEththum emvAnavarERE.†(ThiruvAimozhi, 2-9-9)

Meaning:

Oh Lord of nitya-sooris! All along I have remained without knowing the true

nature of mine. I did not know myself! I remained egoistic, thinking that I and

mine belong to myself. But, now I have realized that I myself belong to You and

my belongings are Your own.

In saying, ‘I am You; mine are You’, meaning all things are the Lord

Himself, it should be understood that everything is His body and He is the soul.

SwAmi Desikan points out the outcome of such an attitude:

“iththAlE kudrushTi-matangkaLum kazhinthana.†When such a realization

comes, other flawed theories that propose that everything is Brahman itself and

no different, will not confuse the jIva.

 

(To continue)

dAsan

anbil S.SrInivAsan

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