SrI sArasAram -- I(23)

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srI:

SrI sAra sAram – I (23)

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I – ThirumantrAdhikAram

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The Significance of the ‘m’ in PraNava (continued)

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After establishing that the third syllable, ‘m’ signifies the jIvAtma with

pramANas, SwAmi Deikan now explains the aspects of the jIva that are known from

this syllable:

“ippaDikaLAl ithu j~nAna svaroopanAi j~nAna guNakanAi iraNDu AkAratthAlum

anukoola svabhAvanAi svayam prakASanAi pratyakkAi dEhAdi vilakshaNanAi guNatraya

rahitanAi aNuvAi nirupAdhika-sarva-SEshiyiR kATTil atyantha bhinnanumAna

jeevanaic collukiRathu. Ivvaksharam jAtyEka-vacanamAi trividha-AtmAkkaLaiyum

collukiRathakavumAm. ‘akArArthAyaiva svamahamatha mahyam na’ enkiRapadiyE

viSEshitthuth thannaiyE kATTukiRathAkavumAm.â€

“ippaDikaLAl†-- Looking at the statements referred to so far, we come to

know the following aspects of the nature of the jIvAtma:

1) “ithu j~nAna svaroopanAi†– The jIvAtma is of the form of knowledge.

He is the very consciousness.

2) “j~nAna guNakanAi†– He also has the knowledge or consciousness as his

quality. That is he can know things around him.

3) “iraNDu AkAratthAlum anukoola svabhAvanAi†– By these two aspects, the

jIva is of the nature of bliss too.

4) “svayam prakASanAi†– He glows as ‘I’ without the aid of any

knowledge.

5) “pratyakkAi†– By this self-glow, he knows himself.

6) “dEhAdi vilakshaNanAi†– The jIvAtma is different from the body and

etc. ‘Adi’ includes senses, mind, and the intellect. He is quite different

from all these, which are non-sentient.

7) “guNatraya rahitanAi†– In his nature as knowledge, the jIvAtma is

devoid of the guNas, namely, sattvam, rajas and tamas, which are the qualities

of non-sentient objects.

8) “aNuvAi†– He is of the size of an atom, that is, the minutest.

9) “nirupAdhika-sarva-SEshiyiR kATTil atyantha bhinnanumAna jeevanaic

collukiRathu.†– This syllable ‘m’ indicates the individual jIva who is

totally different from the Lord, Who is the natural Master of all.

10) “Ivvaksharam jAtyEka-vacanamAi trividha-AtmAkkaLaiyum

collukiRathakavumAm.†– This syllable ‘m’ also signifies jIva as a

single class to which belong countless jIva-s. At the same time, it covers all

the three types of jIva-s. They are: the jIva-s in bondage in this samsAra; the

liberated souls; and the ever-free souls.

11) “‘akArArthAyaiva svamahamatha mahyam na’ enkiRapadiyE viSEshitthuth

thannaiyE kATTukiRathAkavumAm.†– This is also shown in a SlOka, beginning

with ‘akArArthAyaiva svamahamatha mahyam na’ —“I belong only to Sriman

nArAyaNa Who is indicated by the first syllable ‘a’; beyond that, I do not

exist even for myself.â€

This quote is from SrI ashTaSlOkee of SrI ParAaSara bhaTTar:

“akArArthAyaiva svamahamatha mahyam na nivahAha

nArANAm nityAnAmayanamiti nArAyaNapadam /

yamAhAsmai kAlam sakalamapi sarvatra sakalAsu

avasthAsvAvih syuh mama sahaja-kainkarya-vidhayah //†(aShTaSlOkee-3)

(I belong only to the Lord, Who is denoted by the syllable ‘a’; I do not

exist for myself; He Who is denoted by the word ‘nArAyaNa’, which means the

Person Whose is the abode of the innumerable things and jIvas as a whole and He

as well resides in them. To Him I should render varied forms of service by

virtue of my nature, at all times, in all places and in all states.)

Thus, according to this SlOka also, this third syllable ‘m’ can be said to

specifically denote the jIvAtma.

 

(To continue)

dAsan

Anbil S.SrInivAsan

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