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srI:
SrI  sAra  sAram â I (58)
-- 
I â ThirumantrAdhikAram 
                -- 
The Meaning of the Thirumanthiram as a Whole   
--- 
        After explaining the significance of each letter and part of this great 
Thirumanthiram, SwAmi Desikan now gives the meaning of the mantra as a whole.  
First, the five principles, known as âartha-panchakamâ are revealed in the 
Thirumanthiram:
 âippaDi prathama-aksharAdi-kaLilE prApyamAna brahma-svaroopamum, 
trutIya-akasharAdikaLilE prAptAvin svaroopamum, madhyama-padatthilE virOdhyum 
upAyamum, chaturthiyilE phalamm, yathA sambhavam padangkaLilE sambandhamum 
prakASitamAyiRRu.â 
        The artha-panchakam reveals the five principles that should be known to 
every seeker after mukti. This is mentioned in the following SlOka:
 âprApyasya brahmaNO roopam prAptuSca pratyagAtmanah /
 prAptyupAyam phalam caiva tathA prApt-virOdhi ca /
 vadanti sakalA vEdAh sEtihAsa-purANakAh //â (HArIta Samhita) 
Meaning: 
The Vedas, along with the itihAsAs and purANAs, speak of these five: The nature 
of the goal to be attained, namely, Brahman, the nature of the individual jIva 
who is the seeker of the attainment, the means of attainment (upAya), the fruit 
resulting from it and also the hindrances to the attainment of Brahman. The 
same is revealed in the Thirumanthiram in the following manner:
        These five principles are revealed in the Thirumanthiram in the 
following manner:
1)      The syllable âaâ in the praNava, the words ânaraâ and 
ânArAyaNaâ indicate the nature of Brahman which is to be attained;
2)      The syllable âmâ in the praNava and the word ânAraâ indicate 
the jIvaâs nature;
3)      &
4)      By the middle word ânamahâ, the inimical factor which blocks the 
jIva from attaining the Lord and the means of surrender to attain Him; and 
5)      The fourth-case suffix âAyaâ to the word ânArAyaNaâ reveals the 
fruit of service to the Lord.     
Besides indicating these five truths, the Thirumanthiram as a whole reveals the 
fact of the Lord being the soul and all other things being His body.  
        SwAmi Desikan next analyzes the message conveyed by the Thirumathiram 
as a whole: 
 âithil vAkya-yOjanai irukkumpaDi â âakAra-vAcyanAna nArAyaNanukkE nAn 
ananyArha-Sesh-bhoothan, enakku uriyEnallEnâ enRu silar thirumathram muzhukka 
svaroopa-paramenpArkaL.â
        Some say, the Thirumanthiram as a whole explains the nature of jIva. 
Then, the mantra will mean: âOnly to nArAyaNa indicated by the syllable 
âaâ, I, the jIva indicated by the syllable âmâ, am a servant and not to 
anyone else. I do not belong to myself either.â 
        Another view held by some others:
 âpraNavam svaroopa paramAi namssilE anishTa nivrutthi-prArthanaiyAi mEl 
ishTaprApti-prArthanai enRum solluvArkaL.â â 
        Some others say, the PraNava indicates âI am a Sesha exclusively to 
the Lord. ânamahâ indicates the prayer pleading for the removal of my 
misfortune. The word ânArAyaNAyaâ indicates the prayer for begetting the 
fruit of rendering service only to nArAyaNa.
        Yet another message that is conveyed by the Thirumanthiram is:
 âiraNdu padamum svaroopa-paramAi mEl purushArtha-prArthanA-param enkiRa 
yOjanai, âakArArthAyaivaâ enkiRa SlOkaththilE sollappaTTathu.â â 
        There is a third meaning of the Thirumanthiram, that is supposed to 
have been explained by SrI ParAsara Bhattar SwAmi: 
           The first two padams, that is, the PraNava and ânamahâ indicate 
the jIvaâs nature. While the praNava indicates the servitude of the jIva to 
the Lord, the second word, ânamahâ emphasizes that the jIva has no claim 
over himself. This is taken as one part.  The second part consisting of the 
word, ânArAyaNAyaâ, aims at conveying the prayer for begetting the fruit of 
doing service to the Lord, SrImaN nArAyaNa. 
        This interpretation is given by SrI ParAsara Bhattar in the third SlOka 
of his AshTaSlOkee, says SwAmi Desikan. We have already seen the meaning of 
this SlOka.

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






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