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srI:
SrI  sAra  sAram â I (34)
-- 
I â ThirumantrAdhikAram 
                -- 
The Significance of ânamahâ (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:   
âip pratiatti otthirunthAlum Sishya AchAryAdikaLukkup pOlE svantra-Aj~naiyAlE 
vyavasthitai-yAyirukkum.ââ
        This determination of being a Sesha and a Seshi should be natural to 
every bhAgavtha, the Lordâs 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:
 âingu aDiyAr enkiRathu bhagavat-Seshatva j~nAnavAnkaLAna pratibuddharaiyum 
nityaraiyum muktharaiyumâ â 
One must be clear about who is indicated by the term âaDiyArâ, that is, 
âbhagavathaâ. One who is firm that the Lord is the Highest Reality and that 
he is a servant only to Him is a âbhagavataâ 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 âBhagavat-Seshatvaâ 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:
 ânin thiruveTTezhutthum kaRRu â nAn
 uRRathum unnaDiyArkkaDimaiâ 
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 â 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:
 âmaRRum Or deivam uLathenRu iruppArODu
  uRRilEn, uRRathum unnaDiyArkkaDimai
  maRRellAm pEsilum nin thiruveTTezhutthum  
 kaRRu nAn kaNNapuratthuraiyammAnE.â (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 âlife-spotâ (uyir nilai) 
of the Thirumantiram.

(To continue)
dAsan
anbil S.SrInivAsan
-----------    





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