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srI:
SrI sAra sAram â I (4)
--
I â ThirumantrAdhikAram
--
Introduction (continued)
---
After explaining why the Dvaya mantra follows the Thirumantra, SwAmi Desikan
further proceeds to give reasons for placing the Carama-SlOka at the third
place:
âivai iraNdilum thORRina upAyaththin adhikAri-viSEshaththaiyum ithu
dhushkara-anga-nirapEkshamumAi, svantramumAna nilaiyaiyum
virOdhi-nivrutti-amsaththaiyum veLiyiTTu akincananai bhara-samarpaNaththilE
mooTTith thaLumpAthapadi thERRukaiyAlum, Carama-SlOkam pinbu anusamdEyam.â
Of the rahasya-traya (three secrets), the Carama-SlOka comes at the last. The
reasons given are logical. The third place is given to it both from the angle
of its order and also because of its own importance. Let us first see the
meaning of this paragraph:
Meaning:
âivai iraNdilum thORRina upAyaththin adhikAri-viSEshaththaiyumâ --
Out of these two mantras, namely, the Thirumantra and the Dvaya mantra,
what is derived is the special qualification for adopting the means (of
prapatti).
âithu dhushkara-anga-nirapEkshamumAiâ -- This means of prapatti does not
have any difficult observations as its auxiliary.
âsvantramumAna nilaiyaiyum virOdhi-nivrutti-amsaththaiyum veLiyiTTuâ â
Prapatti is an independent means; on other hand, it has an advantage; that is,
it removes the stumbling block of our previous karmas. These two aspects are
openly expressed in the Carama-SlOka, says SwAmi Desikan.
âakincananai bhara-samarpaNaththilE mooTTith thaLumpAthapadi
thERRukaiyAlumâ -- The Carama-SlOka does one more thing. It comforts the
person who cannot adopt any other means like bhakti-yOga. This apart, it
induces such a destitute to adopt the means of surrendering the responsibility
of protecting him to a competent person. More than anything, it comforts the
person not to feel dejected thereafter.
Because of these reasons, the meditation on the Carama-SlOka comes
after the previous two mantras, i.e., Thirumantra and the Dvaya mantra, says
Swami Desikan:
âcarama-SlOkam pinbu anusamdEyamâ â
The Carama-SlOka is attended to later, that is, after the Thirumantra and the
Dvaya mantra.
Explanation:
After knowing the concept of SaraNAgati in brief as well as in detail
from the Thirumantra and the Dvaya mantra respectively, we must know who is
fully qualified to undertake this means. SwAmi Desikan says that it can be
found out from the Caram-SlOka.
This Carama-SlOka also clears the doubt whether it is required to
perform any difficult action as its auxiliary. It makes it clear that prapatti
does not expect any such additional action to be performed, as prapatti itself
is the direct means for attaining mOksha and since it is capable of removing
the effects of the past karmas which are the stumbling blocks on the path
towards mOksha. Making clear all these doubts, the Carama-SlOka induces the
aspirant, who feels himself as a destitute because of his inability to adopt
the difficult means like bhakti-yOga, not to worry anymore, as he can undertake
the easy means of prapati straight-away. Since the Carama-Sloka removes all the
worries and makes the adoption of prapatti very easy, it is entitled to be
meditated upon after the Dvaya mantra.
(To continue)
dAsan
Anbil S.SrInivAsan
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