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srI:
SrI  sAra  sAram â I (59)
-- 
I â ThirumantrAdhikAram 
                -- 
The Meaning of the Thirumanthiram as a Whole   
--- 
        After mentioning different meanings of the Thirumanthiram as seen by 
scholars, SwAmi Desikan says these are only a few of many views:
 âmaRRum pala yOjanaikaLum uNDu.â Many more meanings are there for the 
Thirumanthiram. He does not elaborate as they are inexhaustible.. 
        SwAmi Desikan now focuses his attention on the correlation between the 
Thirumanthiram and the Brahma-sootra. According to him, the mantra is a 
crucible containing within it the message of the SArIraka-Sastra, as 
interpreted by SrI rAmAnujAcharya in his SrIbhAshya:
 âsarva-brahmavidyA-nishTharukkum upajIvyamAna SArIraka-SAstratthil 
niroopittha kaTTaLaiyilE pada-trayamum tattva-hita-purushArtthangkaLai aDaivE 
kATTukiRathu ennum yOjanaikku apEkshita-artha-paushkalyam uNDu. dvayatthilum 
ithuvE aDaivu.â 
        The VedAnta sootra, known as SAreeraka Sastra, is studied by all those 
who are eager to adopt the means for attaining the goal of mukti, that is 
brahma-vidyas which include bhakti-yOga and prapatti. SrIbhAshyam is an 
important commentary on the sootra, written by SrI rAmAnujAchArya. He has 
indicated that the first two chapters of the VedAnta sootra deal with the 
principles (tattvas), third one explains the means to be adopted and the fourth 
chapter describes the ultimate fruit attained through the means discussed in 
the third chapter. 
        SwAmi Desikan says that the Thirumanthiram too has the same pattern in 
structure. The praNava indicates the nature of the tattva; ânamahâ shows 
the upAya (means); and ânArAyaNAyaâ indicates the fruit one gets by 
adopting the means. If this is kept in mind, we can realize that the 
Thirumanthiram has all that should be known in full measure.. 
        So does the dvaya mantra. It conveys this very message in a greater 
measure. Its first half reveals the tattva and the upAya and the second half 
the fruit. 
        SwAmi Desikan continues further:
 âip pada-trayam theLinthavan ananyArha-Sesha-bhootanAi, ananya-upAyanAi, 
ananya-prayOjananAi nityAdikaLil collukiRa paramai kAnthiyAm.â ---  
        One who has realized the significance of all the three words of the 
Thirumanthiram is considered a âparamai-kAnthiâ, a devotee who is 
exclusively and supremely attached to the Lord as described in scriptures like 
ânityamâ (which is written by SrI rAmAnujAchArya).
        SwAmi Desikan reveals who is a âparamai-kAnthiâ: 
âAnNyahR-ze;-_aUt[fâ, âananyArha-Sesh-bhootanâ â He will remain a 
servant exclusively of the Lord and none else.
âananya-upAyanâ â He does not adopt anyone else other than the Lord as 
the means.
 âananya-prayOjananâ â He does not seek any other than the Lord as the 
ultimate goal.  A devotee having these three qualities is called a 
âparamai-kAnthiâ.
        SwAmi Desikan says that a person acquires greater knowledge step by 
step from these words of the Thirumanthiram:
 âip padangkaLilE sOpAna-kramaththAlE, jIvanukku sattA-anubandhi-kaLAna 
AdhEyatva-vidhEyatva-SeshatvangkaL siddhikaiyAlE, âyAnE neeâ ityAdikaLil 
sAmAnAdikaranyam SareerAtma-bhAva-nibandhanamenRu siddhitthathu.â 
        Step-by-step these three words instruct, the jIva the different stages 
of subservience. From the word, ânArAyaNaâHe comes to know that he is 
(Adheya) being supported by the Lord; from the word ânamahâhe understands 
the fact of his being controlled by the Lord (vidheya); from the praNava he it 
is clear to him that he is the servant of the Lord (seSa). These qualities of 
Adheyatva, vidheyatva and seSatva are inseparable from the jIva. Through these 
three qualities, it becomes clear that the Lord is the soul and the jIva is His 
body. It is, therefore, appropriate for him to tell the Lord, âI am Thine and 
mine is Thine.â, as stated by SrI nammAzhvAr in his ThiruvAimozhi: 
âyAnE nee.â Let us go through the whole stanza: 
 âyAnE yennai aRiyakilAthE
 yAnE yenRanathE yenRirunthEn
 yAnE nee yennudaimaiyum neeyE
 vAnE-yEththum emvAnavarERE.â (ThiruvAimozhi, 2-9-9)
Meaning: 
Oh Lord of nitya-sooris! All along I have remained without knowing the true 
nature of mine. I did not know myself! I remained egoistic, thinking that I and 
mine belong to myself. But, now I have realized that I myself belong to You and 
my belongings are Your own. 
        In saying, âI am You; mine are Youâ, meaning all things are the 
Lord Himself, it should be understood that everything is His body and He is the 
soul. 
        SwAmi Desikan points out the outcome of such an attitude: 
 âiththAlE kudrushTi-matangkaLum kazhinthana.â When such a realization 
comes, other flawed theories that propose that everything is Brahman itself and 
no different, will not confuse the jIva. 

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



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