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SriyaHpathippaDi post 2

â??lOkAchAryAya guravE krshNapAdasya sUnavE
samsArabhOgi samdashTa jIvajIvAthavE namaHâ??
â??Prostrations to piLLai lOkAcharya, the son of
krishNapAda, who is the very life to the souls
withered in mundane experiencesâ??

Introduction
---------------
When we think of our ancient scriptures the first word
comes in mind is Vedaâ??s. Besides these four Vedas,
we are blessed to have vedantha in the form of
upanishadâ??s mainly, and finally vEdAntha thathparya
or the esoteric meanings of vEdAntha. Vedaâ??s in that
sense speaks directly, since it touches the karmakanda
and always speaks of something which can be seen and
done by hand. Meanwhile vEdAntha speaks of
â??Brahmanâ?? which is not easy to visualize, and
hence considered more complicated. When coming to
vEdAntha sara thathparya, it becomes esoteric since
they are summed up into rahasya thraya and hence
considered as much more complicated. 
Swami piLLai lOkAcharyar spent his whole life span,
for illustrating the rahasya subjects, categorizing,
and writing them down for the generations to come.
Among the rahasya thraya section, SrIyaHpathi paDi, is
a very important work next to mumukshuppaDi. Made in
three prakaraNas (chapters) thirumanthra prakaranam,
charama sloka prakaranam, dwaya prakaranam,
SrIyaHpathippaDi, differs very much in its mode of
presentation of the subject, to that of mumukshuppaDi.
 The first difference is the ordering of the three
sections. In mumukshuppaDi, the order is thirumanthra
prakaranam, dwaya prakaranam and charama sloka
prakaranam. Second difference is the presentation
mode, mumukshuppaDi is like sUthras or aphorisms,
where srIyaHpathippaDi, has complete sentences dipped
in Sanskrit words. 
swAmi maNavALa mAmunikaL who wrote an elaborate
commentary on mumukshuppaDi, has discussed the matter
of presentation order in his commentary. Both modes of
presentation were given an apt explanation, by
mAmunikaL. If one presents in the order,
thirumanthram, dwayam, charamaslokam, that followes
vivaraNa-vivaraNI bhAva. One being the explanation of
the previous. Charamaslokam explains dwayam, dwayam
explains thirumanthram in detail. In the second order,
where charamaslokam is immediate to dwayam, it adopts
the nature of manthra-vidhi-anushThAnam. That means
through thirumanthra, jivathma learns, about
arthapanchaka (jnAthavya panchaka jnjAnAnjAnankaL to
quote nAyanAr) and know the relationship of jivathma
and parmathma. By knowing the truth, the jivathma look
for a rescue from the cycle of birth  and death which
indeed is answered by the vidhi (or upaya vidhi) in
charamasloka. By knowing himself, by knowing about
saranagathi, jivathma acts accordinly, and performs
kainkarya which is anushtaham, according to dwayam. 
Swami did arranged SrIyaHpathippaDi, in the
manthram-vidhi-anushThanam model. The name
SrIyaHppathippaDi is given because, the work starts
with the word â??SrIyaHpathiâ??. Let us now move into
the â??upOdghAthamâ?? (introduction) given by swami
for the thirumanthra prakaraNas.
 (During this adiyEn once again is realizing that the
beauty of the manipravALa text used by swami cannot be
expressed in English)

 kOthilulakaaciriyan kuurakulOththama thaathar
thiithil thirumalaiyaazhvaar cezhunkuravai maNavaaLar
Othariya pukazh thirunNaavutaiyapiraan thaatharuTan
pOtha maNavaaLamuni ponnaTikaL pORRuvanE.

vaazhi ulakaaciriyan vaazhiyavan mannukulam
vaazhi mutumbaiyennum maanakaram - vaazhi
manamchuuzhntha pErinpam malkumiku nallaar
inan chuuzhnthirukku miruppu.


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