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Sri:
Srimathe Ramanujaya Nama:

Sri Pillai Lokacharya's
Mumukshuppadi

Sutra:
12. maRRaiyavai iraNdukkum asishtaparikrahamum apUrththiyum uNdu.

Meaning:
The two vyApaka manthras, DvAdasAkshari and Shadakshari have some
drawbacks compared to the AshtAkshari vyApaka manthra: they are
supported by kudrushtis and they are also incomplete in some 
respects.

Sri PBA Swami's Sarartha Deepikai:
Why is the Narayana manthra considered higher than the Vasudeva 
manthra and the Vishnu manthra, even though all three are vyApaka
manthras?
Asishta parikraham means they are supported by kudrushtis who 
claim that the Supreme Lord is "nirvisesha cinmAtram". ApUrthi 
means that they do not explain everything that they seek out to 
explain and only talk about one part of it.

Why do kudrushtis support the Vasudeva and Vishnu manthras?
They claim that the Lord has no special kalyANa guNas and that He 
does not have a special divine form. They only consider His form
as one that pervades everything and nothing more. The Vishnu and
Vasudeva manthras speak mainly of His all pervading form and not
His guNas or His other forms. As such the kudrushtis support 
these manthras to a great extent.

So what if kudrushtis support these manthras? Why do we have to 
then consider them lower? Would we stop eating a food item just 
because it is being eaten by these people?
To answer, this Pillai Lokacharya also points out that these 
manthras are somewhat incomplete. 

It is not sufficient that the manthra explains that He is all 
pervading. It should also explain what is being pervaded by Him
and what is the effect of such pervasiveness. The nature and 
guNas of He who pervades all, has to be shown. The Vishnu manthra 
does not do all of this. In the case of Vasudeva manthra, it
shows that He pervades everything by being present in the heart
(antharyAmi) of everything ("vasudIdi vAsu:"). But it does not
speak of who/what is being pervaded. It speaks of His guNas only
by the use of another word ("bagavate"). It does not explain why
He pervades (that is, the fruit of the pervasiveness). Therefore,
the DvAdasAkshari and Shadakshari manthras are incomplete.

Such incompleteness does not qualify the ThiruvashtAkshara mahA
manthra. The nAra part explains the nature of who/what is being
pervaded. The nArAyaNa part explains that He pervades all
("antharyAmithvam") and that He supports all ("thAragathvam").
The ayana part explains that He is the means ("upAyam") and the 
end ("upEyam"), for all. Thus, this manthra is complete as it 
explains what is being pervaded, how it is being pervaded, the 
effect of the pervasiveness, and the nature of He who pervades
all.

Pillai Lokacharyar Thiruvadigale Saranam
Azhvar Emperumanar Jeeyar Thiruvadigale Saranam

adiyEn madhurakavi dAsan
TCA Venkatesan

Mumukshuppadi Sarartha Deepikai Series:
http://www.acharya.org/vyakyanam/mumukshuppadi/index.html





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