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srI:
SrI sAra sAram â I (36)
--
I â ThirumantrAdhikAram
--
The Significance of ânamahâ (continued)
---
SwAmi Desikan now clears an apparent contradiction between the praNava
and the middle word, ânamahâ of the Tirumantiram:
â âdAsa iti prapanna iti caâ enkiRa aDaivE praNavatthilE sambandha-
j~nAnamum namas-silE upAyamumAkac connavarkaL thAmE sambandha-j~nAnamE upAyam
enkiRa ithu ithan prAdhAnya vivakshaiyAlEyAm atthannai..â
Meaning:
AchArya SrI ALavanthAr in his stOtra, catuslOki, on the PirAtti, the Lordâs
Consort, declares that he is Her dAsa and prapanna (servant and one who has
surrendered to Her) and that is why he dares to sing in praise of Her.
Some expressed the view that one gets first the knowledge of the Sesha-Seshi
relationship through the praNava and the knowledge of upAya (means), that is,
prapatti, from ânamahâ. They themselves revised their view and later said
that the realization of the relationship is itself the upAya, prapatti
(surrender). This was based on the primary intrinsic meaning of each of the
two words.
These two views may appear contradictory. But, that it is not so can be
realized if we analyze the views carefully. A person is inspired to adopt the
means of prapatti once he comes to know of his relationship with the Lord is of
the nature of servant-Master nature. Hence, this knowledge of one being the
âadiyArâ is the most important of all revelations. That is why, it was
surmised by them that acquiring this wisdom itself is the upAya for achieving
the ultimate goal of mOksha.
This is explained by SwAmi Desikan thus:
âithukku prAdhAnyam Atma-abhimAna-anuguNa-purushArtha-vyavasthai-yAlE
aiSvaryAdi-kaLai aruvaruppitthu svaroopa-anuuroopa-mAna
parama-purushArthatthilE ruciyaiyum tvaraiyaiyum viLaippitthut thirunAraNan
thAL kAlam peRac cinthitthu uyyumpaDi paNNukai.â â
When one realizes that his true nature is of being a Sesha of the Lord,
curiosity will arise in his mind to discover the benefit that would be most
suited to his nature. Once he becomes aware of the benefit most appropriate to
his nature, he would become aware that interest in the worldly benefits like
materialistic wealth etc. did not befit his Atma svaroopa and he will develop
dislike towards them.
Then, he discovers that mOksha (liberation) is the only goal suited to his Atma
svaroopa. This awareness further creates a desire towards it (ruci) and he is
keen to attain it at the earliest (tvarai).
In due course, he adopts the right means, which is prapatti, to attain the feet
of SrimaN nArAyaNa with the ultimate aim of serving Him eternally.
All these developments in his life are primarily due to the awareness that
arises regarding his relationship with the Lord as a Sesha (servant), is it
not? That is why some people opined that this realization of Seshatva
(servitude) is itself the means for the mOksha, points out SwAmi Deikan.
(To continue)
dAsan
anbil S.SrInivAsan
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