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srI:
SrI sAra sAram â I (59)
--
I â ThirumantrAdhikAram
--
The Meaning of the Thirumanthiram as a Whole
---
After mentioning different meanings of the Thirumanthiram as seen by
scholars, SwAmi Desikan says these are only a few of many views:
âmaRRum pala yOjanaikaLum uNDu.â Many more meanings are there for the
Thirumanthiram. He does not elaborate as they are inexhaustible..
SwAmi Desikan now focuses his attention on the correlation between the
Thirumanthiram and the Brahma-sootra. According to him, the mantra is a
crucible containing within it the message of the SArIraka-Sastra, as
interpreted by SrI rAmAnujAcharya in his SrIbhAshya:
âsarva-brahmavidyA-nishTharukkum upajIvyamAna SArIraka-SAstratthil
niroopittha kaTTaLaiyilE pada-trayamum tattva-hita-purushArtthangkaLai aDaivE
kATTukiRathu ennum yOjanaikku apEkshita-artha-paushkalyam uNDu. dvayatthilum
ithuvE aDaivu.â
The VedAnta sootra, known as SAreeraka Sastra, is studied by all those
who are eager to adopt the means for attaining the goal of mukti, that is
brahma-vidyas which include bhakti-yOga and prapatti. SrIbhAshyam is an
important commentary on the sootra, written by SrI rAmAnujAchArya. He has
indicated that the first two chapters of the VedAnta sootra deal with the
principles (tattvas), third one explains the means to be adopted and the fourth
chapter describes the ultimate fruit attained through the means discussed in
the third chapter.
SwAmi Desikan says that the Thirumanthiram too has the same pattern in
structure. The praNava indicates the nature of the tattva; ânamahâ shows
the upAya (means); and ânArAyaNAyaâ indicates the fruit one gets by
adopting the means. If this is kept in mind, we can realize that the
Thirumanthiram has all that should be known in full measure..
So does the dvaya mantra. It conveys this very message in a greater
measure. Its first half reveals the tattva and the upAya and the second half
the fruit.
SwAmi Desikan continues further:
âip pada-trayam theLinthavan ananyArha-Sesha-bhootanAi, ananya-upAyanAi,
ananya-prayOjananAi nityAdikaLil collukiRa paramai kAnthiyAm.â ---
One who has realized the significance of all the three words of the
Thirumanthiram is considered a âparamai-kAnthiâ, a devotee who is
exclusively and supremely attached to the Lord as described in scriptures like
ânityamâ (which is written by SrI rAmAnujAchArya).
SwAmi Desikan reveals who is a âparamai-kAnthiâ:
âAnNyahR-ze;-_aUt[fâ, âananyArha-Sesh-bhootanâ â He will remain a
servant exclusively of the Lord and none else.
âananya-upAyanâ â He does not adopt anyone else other than the Lord as
the means.
âananya-prayOjananâ â He does not seek any other than the Lord as the
ultimate goal. A devotee having these three qualities is called a
âparamai-kAnthiâ.
SwAmi Desikan says that a person acquires greater knowledge step by
step from these words of the Thirumanthiram:
âip padangkaLilE sOpAna-kramaththAlE, jIvanukku sattA-anubandhi-kaLAna
AdhEyatva-vidhEyatva-SeshatvangkaL siddhikaiyAlE, âyAnE neeâ ityAdikaLil
sAmAnAdikaranyam SareerAtma-bhAva-nibandhanamenRu siddhitthathu.â
Step-by-step these three words instruct, the jIva the different stages
of subservience. From the word, ânArAyaNaâHe comes to know that he is
(Adheya) being supported by the Lord; from the word ânamahâhe understands
the fact of his being controlled by the Lord (vidheya); from the praNava he it
is clear to him that he is the servant of the Lord (seSa). These qualities of
Adheyatva, vidheyatva and seSatva are inseparable from the jIva. Through these
three qualities, it becomes clear that the Lord is the soul and the jIva is His
body. It is, therefore, appropriate for him to tell the Lord, âI am Thine and
mine is Thine.â, as stated by SrI nammAzhvAr in his ThiruvAimozhi:
âyAnE nee.â Let us go through the whole stanza:
âyAnE yennai aRiyakilAthE
yAnE yenRanathE yenRirunthEn
yAnE nee yennudaimaiyum neeyE
vAnE-yEththum emvAnavarERE.â (ThiruvAimozhi, 2-9-9)
Meaning:
Oh Lord of nitya-sooris! All along I have remained without knowing the true
nature of mine. I did not know myself! I remained egoistic, thinking that I and
mine belong to myself. But, now I have realized that I myself belong to You and
my belongings are Your own.
In saying, âI am You; mine are Youâ, meaning all things are the
Lord Himself, it should be understood that everything is His body and He is the
soul.
SwAmi Desikan points out the outcome of such an attitude:
âiththAlE kudrushTi-matangkaLum kazhinthana.â When such a realization
comes, other flawed theories that propose that everything is Brahman itself and
no different, will not confuse the jIva.
(To continue)
dAsan
anbil S.SrInivAsan
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