srImathE krishNa sUrayE namah
srImathE vara vara munayE namah
srImathE lOkAchArya guravE namah
srImathE anantArya mahAguravE namah
srImathE rAmAnujAya namah
srImathE saTakOpAya namah
srIyai namah
srIdharAya namah
Dear and respected Devotees. Please accept our humble pranam:
Sri piLLai lOkAchAryA's yaadruchchika-p-padi
lOkAchAryAya guravE krshNa paadasya sUnavE |
yat kataakshaika laksyaaNaam sulabah: srIdhara: sadaa ||
Thirumantra prakaraNam:
For the person desiring liberation from the cycle of birth, whom the
spontaneous, voluntary, unexpected grace of the Lord has blessed with a
favourable mind towards Him, and has made the person surrender at the feet of a
true AchArya, it is necessary to constantly reflect upon the three sacred
verses. Of those three verses, the Thirumantram, which is occupied with the
exact determination of the natures of the soul and the Lord, and hence is fit
to be reflected upon first, illustrates the natures of the soul and the Lord,
and the ultimate goal that conforms to the natures of the soul and the Lord.
The charama sloka ordains the adoption of the ultimate means that conforms to
the nature of the ultimate goal.
The dwayam illustrates the acceptance and adoption of the ordained means, and
the qualities (or properties) of the ultimate goal.
The Thirumantram consists of eight syllables and three words. Of these, the
first word, which is the pranavam (Aum), has three letters. The first letter,
"a" (akaaram) denotes the servitude to the Lord who always protects and saves
all the souls in all places, at all times, and in all states. The second letter
"u" (ukaaram), which has the purpose of restricting to a certain instance to
the exclusion of others, denotes that the servitude is NOT to any other being,
other than the Lord. The third letter, "ma" (makaram), which is the
twenty-fifth letter in the Samskrit alphabet, and denotes knowledge, denotes
that the recipient of the quality of not having servitude to anyone else other
than the Lord (as explained by the ukaaram above) is the soul, which is
separate, different and distinct from the body.
The second word of the Thirumantram ? nama:, has two letters ? "na", and "ma".
The letter "na" denotes not. The letter "ma" denotes "for myself". Both the
letters together denote the meaning "Not for myself" ? i.e. the meaning I do
not belong to myself.
The third word "nArAyaNaaya" denotes the necessary prayer of wanting to perform
eternal services to the master of everything, Lord Sriman nArAyaNa. The word
nArAyaNa means the refuge for all naaraas. The word naara denotes the
collection of all imperishable entities. They (the imperishable things) are
basically everything in the Universe except for the Lord Himself. ayana denotes
that the Lord is the refuge of all the imperishable entities. The word nArAyaNa
also denotes the One who dwells in all these imperishable entitities! The two
meanings above illustrates two qualities of the Lord ? superiority (mEnmai),
and the qhhuality of mixing with everything (neermai). The fourth case ending
in the word (aaya, in naarayaNaaya), denotes the prayer of requesting the Lord
to take all types of service in all places, at all times and in all states.
Thus, the Thirumantram denotes the prayer (or desire) ? "I, who belongs to the
Saviour of everything (Lord Sriman nArAyaNa), and do NOT belong to any other
entity, and do not belong to myself, desire the state of performing eternal
service exclusively to the master of everything Lord Sriman nArAyaNa"
===============================================================
AzhvAr emperumAnAr jIyar thiruvadigaLE saraNam,
adiyEn Madhurakavi dAsan,
Thirumalai AnandAnpiLLai SrInivAsa Varadhan
===============================================================
Vedic_Books http://www.radioramanuja.com/eb
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