In the First Sloka, Sri parasara bhattar covers
the three letters contained in the Pranavam,"OM".
'ah', 'ooh' and 'ma'.
In this post we start with sloka 2:
This verse explains the meaning of the second word 'namaha'
in Thiurmantram. ["Om Namo Naaraayanaaya".]
Sloka 2:
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Mantra brahmaNi madhyamEna namasA pumsa: swarUpam gati:
gamyam SikshitamIkshitEna purata: paschAdapi sthAnata:
svAtantryam nijarakshaNam cha samuchitA vrttiScha nAnyOchitA
tasyaivEti harE: vivichya kathitam svasyApi nArham tata:
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Mantra brahmani: in the lofty mantra, Thirumantrum
Madyamena : fixed at the centre (middle part)
Purathaha ekshithena namasa the word 'namaha'which is
joined with the earlier word, Pranavam 'om'
Pumsaha of the jeevatma (soul)
Swaroopam the original nature
Sikshitham is defined Sthanathaha ekshithene namasa
by doubling itself in its own place the word
'namaha' becomes 'namo namaha'
Gathihi sikshithaha the means is defined
Paschathapi ekshithena namasa the word 'namaha'by
Joining with the next word 'narayana'
Gamiyam sikshitham the goal is defined
By these definitions we get the meanings of:-
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(a)swathantriyam - how the independence of the soul is to be understood
(b)
Nijarakshanam – how can the soul look after itself or protect s itself
(c)Samuchitha vridhihi cha – the kind of service to be rendered akin to the subservience of the soul and to whom the service is to be rendered. (all these facts)
Thasya hahayhe-eva all belong to Lord only (all the three(a) (b) and (c) mentioned above belong only to Lord is the meaning
Anyochitha-na these are not for anybody else
Ithi in this manner
Vivichya gathitham clarified and told
Tha-tha-ha therefore
Swasya-api arham-na the three (a, b & c) are not for
self also is the deeper meaning
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This verse explains the meaning of the second word 'namaha' in the Thirumantram.
There are two ways of understanding the word.
The two letters 'na' and 'ma' are taken together
as one word 'nama' or they are taken individually.
When taken individually the letter 'ma' means to me.
The letter 'na' negates this meaning.
Thus not to me is the meaning.
The function of the word 'nama' is to identify and
also remove the unwanted meaning (virodhi kazidal).
The obstacle in the way is removed.
There are three types of 'virodhi' or obstacles.
The knowledge with which we are concerned is about
the nature of the soul (swaroopam of jeevatma),
means to attain the goal (upayam)
and the goal itself (purushartham).
Each one has an obstacle or a limiting factor
which are described as 'virodhi'.
The meaning derived for the word 'namaha'
does dispel the doubt or blemish about
each and thus clears all misunderstandings.
Let us examine how this is achieved.
The syllable 'om' teaches us (covered in previous postings)
that the nature of jeevatma is to remain subservient to Paramatma (seshatvam).
The obstacles for this nature of the soul are
ego and the feeling of mine. To remain subservient
one should get rid of ahankara and mamakara.
The word 'nama' (not belong to me) taken as one
word along with 'om' asserts that the jeevatma
does not belong to itself and thereby establishes
the position that
=> it belongs "only" to Paramatma and remain
subservient to Him only
The jeevan is dependent on Paramatma and is looking /waiting for His grace for its liberation.
If the soul resorts to undertake any "self" action to reach the Lord, it is an obstacle for achieving the goal.
The letter 'namaha' taken as one word (salutations to you) represent the means (upayam) and the same word taken as 'na' and 'ma' gives the meaning that the means does not belong to me.
If any feeling that the jeeva is trying for its liberation is entertained, then it is an obstacle for the liberation.
The 'nama' removes this feeling and make the means (He alone is the saviour) free from any defect.
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