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srI:

SrI  sAra  sAram â I (23)

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I â ThirumantrAdhikAram

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The Significance of the âmâ in PraNava (continued) 

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After establishing that the third syllable, âmâ signifies the jIvAtma with pramANas, SwAmi Deikan now explains the aspects of the jIva that are known from this syllable:

 âippaDikaLAl 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. âakArArthAyaiva svamahamatha mahyam naâ enkiRapadiyE viSEshitthuth thannaiyE  kATTukiRathAkavumAm.â

             âippaDikaLAlâ -- Looking at the statements referred to so far, we come to know the following aspects of the nature of the jIvAtma:

1) âithu j~nAna svaroopanAiâ â The jIvAtma is of the form of knowledge.  He is the very consciousness.

2) âj~nAna guNakanAiâ â He also has the knowledge or consciousness as his quality. That is he can know things around him.

3) âiraNDu AkAratthAlum anukoola svabhAvanAiâ â By these two aspects, the jIva is of the nature of bliss too.

4)  âsvayam prakASanAiâ â He glows as âIâ without the aid of any knowledge.

5) âpratyakkAiâ â By this self-glow, he knows himself.

6) âdEhAdi vilakshaNanAiâ â The jIvAtma is different from the body and etc. âAdiâ includes senses, mind, and the intellect. He is quite different from all these, which are non-sentient.

7) âguNatraya rahitanAiâ â 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) âaNuvAiâ â He is of the size of an atom, that is, the minutest.

9) ânirupAdhika-sarva-SEshiyiR kATTil atyantha bhinnanumAna jeevanaic collukiRathu.â â This syllable âmâ indicates the individual jIva who is totally different from the Lord, Who is the natural Master of all. 

10) âIvvaksharam jAtyEka-vacanamAi trividha-AtmAkkaLaiyum collukiRathakavumAm.â â This syllable âmâ 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) ââakArArthAyaiva svamahamatha mahyam naâ enkiRapadiyE viSEshitthuth thannaiyE kATTukiRathAkavumAm.â â This is also shown in a SlOka, beginning with âakArArthAyaiva svamahamatha mahyam naâ ââI belong only to Sriman nArAyaNa Who is indicated by the first syllable âaâ; beyond that, I do not exist even for myself.â   

            This quote is from SrI ashTaSlOkee of SrI ParAaSara bhaTTar:

 âakArArthAyaiva svamahamatha mahyam na nivahAha

  nArANAm nityAnAmayanamiti nArAyaNapadam /

  yamAhAsmai kAlam sakalamapi sarvatra sakalAsu

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

(I belong only to the Lord, Who is denoted by the syllable âaâ; I do not exist for myself; He Who is denoted by the word ânArAyaNaâ, 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 âmâ can be said to specifically denote the jIvAtma.

 

(To continue)

dAsan

Anbil S.SrInivAsan

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