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Oppiliappan List Archive: Message 00115 Oct 2008

 
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srI:
SrI  sAra  sAram â I (60)
-- 
I â ThirumantrAdhikAram 
                -- 
The Meaning of the Thirumanthiram as a Whole   
--- 
        SwAmi Desikan now explains how by realizing the significance of the 
three words in the Thirumanthiram, different kinds of egoism of the jIva are 
removed. He takes up the first word, the praNava: 
 âithil pratham-pada-ththil thruthIya-aksharaththAlE dEhAdikaLilum 
tadanubanidhikaLilum varm ahangkAra-mamakArangkaLaiyumâ --- 
        In the first word of the Thirumanthiram, which is the pranava, the 
third syllable, âmâ indicates the jIva who has knowledge as his form and 
also his attribute. One who realizes the significance of this syllable gets rid 
of the ahamkAram, the misconception that his body is identical with his self 
and the mamakAram, the wrong notion that things connected with the body belong 
to him. 
 âprathama-aksharaththil caturthiyAlE thAn thanakkuriyanAkivarm 
ahangkAra-mamakArangkaLaiyumâ --- 
        We have already seen that the first syllable of the praNava has the 
fourth-case suffix, âAyaâ which is hidden and that it indicates the 
servitude of the jIva. By realizing the truth of being a servant to the Lord, 
one gets rid of the ahamkAram, that is, the thought, âI belong to myselfâ; 
and the mamakAram, that is, the thinking of oneâs qualities as his own. 
 âmadhyma-aksharaththil avadhAraNaththAlE nAn vERoruvankku 
nirupAdhika-SeshanenRum enakku vERoru nirupAdika- SeshiyuNdenRum varum 
ahangkAra-mamakArangkaLaiyumâ â 
        As the middle syllable of the praNava, âuâ indicates that the jIva 
is the exclusive belonging of the Lord alone, the realization of this syllable 
removes the ahangkAram, which is in the form of thinking oneself as a natural 
servant of any one other than the Lord; and the mamakAram, that is, the 
thinking of some one other than the Lord as oneâs natural master. 
        SwAmi Desikan now takes up the middle word, ânamahâ in the 
Thirumanthiram:
 âmadhyama-padaththil nishedha-viSEshangkaLalE svarakshaNa-vyApArAdikaLaip 
paRRa nirapEksha-svantranenRum nirupAdhika-SeshiyenRm varum 
ahangkAra-mamakArangfkaLaiyumâ --- 
        The negation in the middle word, ânamahâ, indicates the rejection 
of certain attitudes on the part of the jIva. Its components are: ânaâ and 
âmahâ, which stress the denial of self-responsibility for self-protection, 
bereft of the dependence on the Lord. It is a fact that one cannot protect 
himself independent of the Lordâs grace. The thought that one can protect 
himself without the help of the Lord is a type of ahangkAram, which is removed 
when one realizes the significance of this word. When this happens, he will 
also be free from the type of mamakAram, in the form of thought, âThe other 
is my servant (Sesha) and I am his master (Seshi).â Similarly the mamakAram, 
that is, the feeling, âI am the master of actions done by meâ, will also 
disappear as a result of the realization of the significance of this middle 
word.
        SwAmi Desikan now takes up the third and last word, ânArAyaNAyaâ of 
the Thirumanthiram:
 âin nishEdh sAmarthyam thannAlE NaRaYAnA Sabdaththil caturtthin karuththAn 
kainkarya-anbhavaththil phalAnthara-anubhava-nyAththAle varun 
svadhina-kartrutva-bhOktrutva, svArtha-karrutva-bhrama-roopangkaLAna 
ahangkAra-mamakArangaLaiyum SAbdamAkavum ArthamAkavum aDiyaRuththu niRkiRAn.â 
â 
        This negation in the middle word, ânamahâ, has more to convey. We 
know that the third word, ânArAyaNAyaâ is composed of the name of the Lord, 
ânArAyaNaâ and the fourth-case suffix, âAyaâ. This suffix is indicative 
of the service one has to render to the Lord.
        In the worldly life, when one does some action and consequently enjoys 
the fruit of such action, he experiences ahangkAram in the form of, âI 
performed the action independently and I enjoy its fruit independentlyâ and 
also a mamkAram in the form of, âThe fruit of the action is my ownâ and 
âI experience its fruit for my own sake.â We may doubt whether such 
ahamgkAram and mamakAram will be there in SrIvaikuNTam too where the mukta is 
rendering service to the Lord. But, when one realizes the significance of the 
middle word, ânamahâ, it will result in the removal of such ahamgkAram and 
the mamkAram. He will not even utter the words âIâ and âmineâ, as the 
significance of ânamahâ gets enshrined in his mind.  

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



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