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srI:
SrI sAra sAram â I (27)
--
I â ThirumantrAdhikAram
--
The Significance of ânamahâ (continued)
---
SwAmi Desikan now analyses the middle word, ânamahâ:
âin namas, ânaâ enRum âmahaâ enRum iraNDu padamAi oru
vAkkiyamAkiRathu. keezhum mElumuLLa virOdhikaL pariharaneeyangkaL enRu
thOTRukaikkAka nishEdhyatthukku munnE nishEdha-vAciyAna Sabdam kiDakkiRthu.
âmahaâ enkiRa ithu keezhc conna prakArangkaLAlE jIva vAciyAna aksharatthilE
shashTee-EkavacanamAi âenakkuâ enkiRathu. Iv abhimAnam itthai muthalAkak
koNDu varum virOdhi-vargangkaL ellAtthukkum upalakshaNam.
virOdhi-nivrutti-prArthanaikkAka iv virOdhi-j~nAnamum atyanta-upayuktam. Ingu
truteeya-aksharatthai anushangitthu anvayippathu.â
SwAmi Desikan says that it is essential to know the adversaries which
suppress the real nature of the jIvAtma:
âin namas, ânaâ enRum âmahaâ enRum iraNDu padamAi oru
vAkkiyamAkiRathu.â â
We shall now understand the meaning the word, ânamahaâ by splitting it. It
is comprised of two letters, ânaâ and âmahaâ. These two are considered
as two words. The two words together make a sentence.
âkeezhum mElumuLLa virOdhikaL pariharaneeyangkaL enRu thOTRukaikkAka
nishEdhyatthukku munnE nishEdha-vAciyAna Sabdam kiDakkiRthu.â â
Earlier, through the praNava, one would have realized his Atma-svarUpa,
that is, the nature of his Atma. Now, this ânamahaâ reveals to him that
certain adversaries, both the old and the new, are being removed. The
adversaries which had been there earlier were: The thought that âI belong to
myselfâ and the feeling that âall these are mineâ, that is, his body and
the things associated with it belong to him alone. The adversaries are to come
up later, when he will have the blissful experience in the Paramapadam after
attaining mOksha, as indicated by the next word, ânarAyaNayaâ in the
Tirumantram. At that time, he may think that he alone is experiencing the
bliss; and that too, for himself alone. These two negative thoughts are
inimical to the Atma-svarUpa.
As it is necessary to remove all these adversaries and negative
thoughts, the word, âmahaâ which indicates them is preceded appropriately
by the word, ânaâ which indicates their removal in advance.
Swami Desikan explains the significance of âmahaâ:
ââmahaâ enkiRa ithu keezhc conna prakArangkaLAlE jIva vAciyAna
aksharatthilE shashTee-EkavacanamAi âenakkuâ enkiRathu.â â
When the word ânamahaâ is split into ânaâ and âmahaâ, this
âmahaâ is the singular, sixth case version of the noun âmâ which
signifies the jIvAtma. It was explained earlier that the syllable âmâ
indicates the consciousness of âIâ, the âIâ-ness within every
individual. Besides, it is also the cause for the feeling of âmineâ,
thinking that he is the owner of everything associated with his physical body.
He claims ownership of his body itself first. Then, he entertains the thought
of all his blood relations are his-own. The non-sentient objects associated
with his physical existence are owned by him alone. This in Tamil is said as
âenakkuâ â which is in the sixth case according to grammar. It is
singular. That is, there is no feeling of âourâ, leave alone the Lordâs
own! These two, i.e., âIâ and âmineâ (ânAnâ and enakkuâ or
âenathuâ) are the mischievous enemies of the real nature of Atma.
These enemies are existing right from the beginning our taking the birth in
this samsAra.
They are the basis for more enemies in the same category that appear in later
states of the jIvAtma, points out SwAmi Desikan:
âIv abhimAnam itthai muthalAkak koNDu varum virOdhi-vargangkaL ellAtthukkum
upalakshaNam.â â
Here, we must understand the signification of the terms,
âabhimanamâ, âvirOdi-vargamâ and âupa-lakshaNamâ.
âabhimAnamâ â According to the Apte Dictionary, it has several shades of
meanings: Pride in a good sense, self-respect, honourable feeling,
self-conceit, arrogance, haughtiness, egotism, high opinion of oneself,
referring all objects to self, the act of ahankAram, personality,
misconception, affection, love, desire, wishing for, laying claim to, injury,
killing, seeking to injure, a sort of state occasioned by love.
Generally, it is a feeling of proudly possessing things that are with him. This
is an inimical, hostile and harmful state.
âvargamâ -- SwAmi Desikan points out that this becomes the basis for a
series of inimical feelings that arise. They form a group, âvargamâ. There
are many such groups, as indicated by the expression, âvirOdhi-vargangaLâ.
âupalakshaNamâ â According to the Apte Dictionary, it means: implying
something that has not been actually expressed; implication of something in
addition or any similar object where only one is mentioned; synecdoche of a
part for the whole. {synecdoche means, according to the Oxford Dictionary,
extended acceptation by which when a part is named the whole it belongs to is
understood.}
A question may arise as to why one should know these adversaries or
inimical factors. Unless we know who our enemies, we will not make any attempt
to get rid of them. Swami Desikan says:
âvirOdhi-nivrutti-prArthanaikkAka iv virOdhi-j~nAnamum atyanta-upayuktam.â
â
This knowledge of enemies is greatly useful to pray for the removal of these
enemies.
SwAmi Desikan further says:
âIngu truteeya-aksharatthai anushangitthu anvayippathu.â â
Here, when the word, ânamahaâ is explained, the syllable, âmâ which is
the third in the praNava, also should be taken into consideration, as âmâ
signifies the jIva.
Note: -- It is essential to understand the subtle points regarding âIâ
(ânAnâ in Tamil). This may appear to be egotism which is a common sight in
our practical world. But, here it is not meant. The âIâ is the feeling
within us, a kind of self-awareness. Normally when one thinks of âIâ, he
includes the body also. But, this self-awareness does not include the body. It
is the consciousness that shines within us. It is present always, even during
sleep. This self-awareness is the svarUpa of oneâs Atma, in its pure form.
That awareness is clouded by two kinds of thoughts. One is that âI am
independent. I am not under anybodyâs control. I do not belong to any one
else.â The other thought is that âI am alone the owner of everything
associated with my physical body.â This is another cloud that is concealing
the nature of the Atma. These two are here referred to as enemies. Once we come
to know these enemies after knowing our real
nature, that is we are pure consciousness and we have consciousness as an
attribute which aids us to know other things and we are owned by the Lord, Who
is the Master and we are His servants, then we will make sincere attempts to
get rid of these enemies which are blocking our true nature to shine fully. In
order to get that freedom, we have to pray for their removal. We have to pray
not to any human being or a demigod, but to the Supreme Lord himself. Our
constant prayer will yield the result.
The above may appear a statement of words. But this message has to be
constantly kept in our mind. That is purpose of this second word, ânamahaâ
â I am not independent and I am not the owner of myself and my belongings.
(To continue)
dAsan
Anbil S.SrInivAsan
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