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srI:
SrI  sAra  sAram â I (20)
-- 
I â ThirumantrAdhikAram 
-- 
The Significance of the âuâ in PraNava  
--- 
After discussing in detail the significance of the first syllable âaâ of 
the praNava, Swami Desikan now takes up the second syllable âuâ to analyze 
the messages conveyed by it.: 
 âmadhyama-aksharam SrutikaLil prayOga viSEsha prasiddhiyAlE 
avadhAraNArthamAi, keezhc conna tAdarthyatthai anya-yOga-vyavacchEdatthAlE 
niyamikkiRathu. akAra vAcyanAna Sriyah-pathikkE nirupAdhikaSEsham enRthAyiTRu. 
itthAl jeevarkaLaip paTRa nirupAdhika-SEshatvam kazhikaiyAlE 
dEvatAnthara-parityAgamum phalikkum. ithu tadeeya-paryantam ennumiDam 
âmaTRumOr deivam uLathenRipArODuTRilEnâ enRu kATTappaTTathu.â 
        In the PraNava, âuâ is the middle syllable. This syllable is found 
mentioned in various scriptural passages. Says SwAmi Desikan:
 âmadhyama-aksharam SrutikaLil prayOga viSEsha prasidhiyAlE 
avadhAraNArthamAiâ  -- 
        The syllable âuâ has a special application in the Vedic passages. 
When we consider these passages, we find that it is used in the sense of 
determination.
âkeezhc conna tAdarthyatthai anya-yOga-vyavacchEdatthAlE niyamikkiRathu.â 
â It emphasizes the meaning mentioned earlier, that is, the sentient beings 
belong to the Lord, signified by the first syllable, âaâ along with the 
hidden affix, âAyaâ. It may be questioned that when âaâ, with the 
affix, âAyaâ, indicates the fact of His being the SEshi, why should there 
be a need to re-emphasize the same fact? A fact is strengthened by ruling out 
any doubt that is likely to arise in the mind. In this case, a doubt may arise 
in our minds that the Lord may be one among the different SEshis. That is, He 
may be one of the Masters of the jIva. For instance, jIva himself can be own 
master, besides the Lord. This is being denied by this middle syllable, 
âuâ. Technically it is known as âavadhAraNamâ â exclusiveness. More 
clearly, it cuts off any such master-servant relationship with others. This is 
the meaning of âanya-yOga-vyavcchEdamâ.
 Here, âyOgaâ means connection.  âanya-yOgaâ means connection with 
other than a particular one. âvyavacchEdamâ means denial or elimination. 
Hence, the expression, âanya-yOga-vyavacchEdamâ, eliminates of any such 
connection which, in this context, is the master-servant relationship. By this 
denial, it now becomes clear that the jIva is servant only to the Lord and none 
else. This is being now put in a polished way by SwAmi Desikan:
âakAra vAcyanAna Sriyah-pathikkE nirupAdhikaSEsham enRthAyiTRu.â --    
Hence, jIva is the SEsha (servant) of the Lord, the Consort of Lakshmee, 
indicated by the syllable, âaâ in the natural way not for any reason or 
cause. This is technically mentioned by the expression, 
ânirupAdhika-SEshanâ. 
        As a result of this, the jIva is not answerable to anyone else. This is 
revealed by SwAmi Desikan next:
 âitthAl jeevarkaLaip paTRa nirupAdhika-SEshatvam kazhikaiyAlE 
dEvatAnthara-parityAgamum phalikkum.â â 
        The fact that the jIva is a natural servant of the Lord results in the 
exclusion of other gods being his masters. Not only he will not approach them 
but he will avoid any relationship with those who believe in the existence of 
another god apart from the Consort of SrI, says SwAmi Desikan:
âithu tadeeya-paryantam ennumidam âmaTRumOr deivam uLathenRipArOduTRilEnâ 
enRu kATTappaTTathu.â 
        The exclusion of other gods extends up to their devotees too. This is 
shown by AzhvArs too. For instance, SrI Thirumangai AzhvAr has stated, âI 
will not have anything to do with those who say there is another god (other 
than the Consort of SrI). SwAmi Desikan quotes from the AzhvArâs verse to 
establish this. We shall see the verse in full:
âmaTRumOr deivam uLathenRu iruppArODu
  uTRilEn uTRathum un aDiyArkku aDimai
 maTRellAm pEsilum nin thiru veTTezhutthum
 kaTRu nAn kaNNapuratthuRaiyammAnE.â          (Periya Thirumozhi, 8-10-3)
(Oh Lord of KaNNapuram! I will not join those who believe that there is a God 
besides You. After learning the ashTAkshara mantra of Yours, I abide by the 
message that I am a servant of Your devotees, though there are several other 
messages conveyed by that mantra.)

(To continue)
dAsan
Anbil S.SrInivAsan
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