SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும் …..
sUthram – 7
Introduction: When asked “Should one remain a disciple, learn this manthra and acquire knowledge? Aren’t all the sAsthrams said to be tools for knowledge? Can one learn the SAsthram and acquire knowledge through that?” piLLai lOkAchArya explains the difference between knowledge acquired through SAsthram and knowledge acquired through this manthram, with example, starting with “sakala sAsthrangaLalum”
ஸகல ஶாஸ்த்ரங்களாலும் பிறக்கும் ஜ்ஞாநம் ஸ்வயமார்ஜிதம் போலே, திருமந்திரத்தால் பிறக்கும் ஜ்ஞாநம் பைத்ருகதநம் போலே.
sakala SAsthrangaLAlum piRakkum gynAnam svayamArjitham pOlE, thirumanthraththAl piRakkum gyAnam paithruka dhanam pOlE.
Simple meaning: Knowledge gained from all the SAsthram is like self earned wealth, while knowledge born out of thirumanthra is like ancestral wealth.
vyAkyAnam: That is, knowledge gained by the aspirants by study of all the SAsthram like Sruthi and smrithi which produce philosophical knowledge is attainable by great effort. Knowledge born out of thirumanthram taught by an AchArya is like the ancestral wealth got without any effort.
शास्त्रज्ञानम् बहुक्लेशम् बुद्धेश्चलन कारणम् |
उपदेशात् हरिं बुद्ध्वा विरमेत्सर्वकर्मसु ||
ஶாஸ்த்ர ஜ்ஞாநம் ப3ஹூக்லேஶம் புத்3தே4ஶ்சலநகாரணம்|
உபதே3ஶாத் ஹரிம் புத்3த்4வா விரமேத் ஸர்வ கர்மஸு||
SAsthra gynAnam bahuklESam buddhES chalana kAranam
upadhESath harim buddhvA viramEth sarva karmasu
That is, knowledge acquired by studying sAsthrAs is bound to entail lot of difficulties, and also generate confusion of one’s intellect and therefore one is duty bound to give up all activities aimed at acquiring sAsthra gyAna but realise emperumAn through upadhESam by AchArya.
By this the importance of thirumanthra, which is the summary of all the SAsthras, over and above them is asserted.
sUthram – 8
Introduction: To clear the doubt, let alone SAsthram, since there are many manthras other than this thirumanthra, what is the greatness of this, lOkAcharya says in the next Aphorism 8:
பகவந் மந்த்ரங்கள் தான் அநேகங்கள்.
bagavan manthrangaL thAn anEkangaL.
Simple meaning: bhagavAn manthras are many.
vyAkhyAnam:
As stated in SrI rangarAja sthava uththara Sathkam -74:
AsthAm thE guNa rASivadh gunA parIvAhAthmanAm janmanAm
sankhyA bhauma nikEthanEshvapi kutIkunjeshu rangESwara!
archya: sarva sahishnurarchaka parAdhInAkhilAtmasthithi:
prINIshE hrudhayAlubis thava thatha: SeelAth jadIbhUyathE
आस्तां ते गुणराशिवद्गुण परिवाहात्मनां जन्मनां सङ्ख्या
ஆஸ்தாம் தே கு3ணராஶிவத்3கு3ணபரீவாஹாத்மநாம் ஜந்மநாம்
ஸங்க்2யா பெள4ம நிகேதநேஷ்வபி குடீகுஞ்சேஷு ரங்கேஶ்வர
அர்ச்ய: ஸர்வஸஹிஷ்ணுரர்ச்சக பராதீ4நாகிலாத்மஸ்த்தி2தி:
ப்ரீணீஷே ஹ்ருத3யாளுபி4ஸ் தவ தத: ஶீலாத் ஜடீ3பூ4யதே
======> Only Partial slokam is available in Hindi ?
”AsthAm thE guna rASivadh gunaparIvAhAthmanAm janmanAm sankhyA” (Oh rangESwara! Leave alone your countless incarnations revealing clusters of your auspicious qualities. You excel in the temples, houses, and even huts hailed by all, bearing the indiscretions of the worshippers, absolutely dependent on the archaka (priest) in all stages revealing an exemplary simplicity that bewilders the noble minded people);
as stated in Srimad Valmiki Ramayana (ayOdhya kANda 2-26):
bahavO nrupa kalyAna gunA:puthrasya santhi thE
बहवो नृप कल्याणगुणा: पुत्रस्य सन्तिते
ப3ஹவோ ந்ருப கல்யாண கு3ணா: புத்ரஸ்ய ஸந்தி தே
(O King! Your son has so many good qualities);
as stated in Sri vishNu dharmam:
thavAnantha gunasyApi shadEva prathamE gunA:
तवानन्त गुणस्यापि षडेव प्रथमे गुणा:
தவாநந்தகு3ணஸ்யாபி ஷடே3வ ப்ரத2மே கு3ணா:
(Even though you possess countless auspicious qualities, six of them are of prime importance);
as stated in SrI bhagavadh githA 4-5:
bahUni mE vyathIthAni janmAni thava chArjuna
thAnyaham vEdha sarvANi nathvam veththa paranthapa
बहूनि मे व्यतीतानि जन्मानि तव चोर्जुन
ப3ஹூநிமே வ்யதீதாநி ஜந்மாநி தவசார்ஜுந
தாந்யஹம் வேத3 சர்வாணி நாத்வம் வேத்த பரந்தப
“arjuna! I have gone through countless births. For you also it is so. I know all of mine. You do not know”.
“எண்ணில் தொல்புகழ்” ,”eNNil thol pugazh” (thiruvAimozhi 3-3-3), that is, (the countless auspicious qualities).
“எந்நின்ற யோனியுமாய் பிறந்தாய்” ”enninra yoniyumAyp pirandhAy” (thiruviruththam 1),
(You incarnated in many forms of birth as per your will)
“eNNil thol pugazh”
…….as observed in all these SAsthra vAkyams, divine qualities (bhagavath guNas) and incarnations (avathAras) exhibiting these qualities are many, innumerable and the manthras describing them are also many: ananthAvai bhagavan manthrA:
sUthram – 9
Introduction: Are these manthras the same? For this query piLLai lOkAchArya says they are two fold, vyApaka and avyApaka in aphorism 9:
அவைதான், வ்யாபகங்களென்றும் அவ்யாபகங்களென்றும் இரண்டு வர்க்கம்.
avaidhAn vyApakangaL enRum avyApakangaL enRum iraNdu varkkam.
Simple meaning: These manthras are of two types, vyApaka manthras and avyApaka manthras.
vyAkhyAnam: That is, manthras are twofold – those which indicate the quality (guNa) of omnipresence (sarva vyApakathva) of the lord are vyApaka manthras and those that indicate a particular quality in his incarnation and connected divine activities are avyApaka manthras.
sUthram – 10
Introduction: For the query, are these two types of manthras equal to each other? piLLai lOkAchAryA replies, the three vyApaka manthras are superior to all the other avyApaka manthras in Aphorism 10:
அவ்யாபகங்களில் வ்யாபகங்கள் மூன்றும் ஶ்ரேஷ்டங்கள்.
avyApakangaLil vyApakangaL mUnRum SrEshtangaL.
Simple meaning: Compared to the avyApaka manthras, the three vyApaka manthras are superior.
vyAkhyAnam: That is, compared to all the avyApaka manthras, the three vyApaka manthras chanted in the vishNu gAyathri (thaiththirIya upanishath, nArAyaNavalli), namely:
nArAyaNAya vidhmahE vAsudhEvAya dhImahi thannO vishNu: prachOdhayAth
नारायणाय विद्महे वासुदेवाय धीमहि तन्नो विष्णु: प्रचोदयात्
நாராயணாய வித்3மஹே வாஸுதே3வாய தீ4மஹி, தந்நோ விஷ்ணு: ப்ரசோத3யாத்
are superior. As in this vishNu gAyathri, nArAyaNa, vAsudhEva, vishNu are the three divine names supremely important for those manthras with praNava and nama: they are examples for all the three manthras.
sUthram – 11
Introduction: Are these three vyApaka manthras equal among themselves? For this query piLLai lOkAchArya says that among these three periya thirumanthram is primary, in the next aphorism 11.
இவை மூன்றிலும் வைத்துக்கொண்டு பெரிய திருமந்த்ரம் ப்ரதாநம்.
ivai mUnRilum vaiththuk koNdu periya thirumanthram pradhAnam.
Simple meaning: Of these three, periya thirumanthram (the great thirumanthram) is primary.
vyAkhyAnam: Of the three vyApaka manthras which are superior to the avyApaka manthras, thirumanthra (nArAyaNa) is superior as it is pronounced in the first part of the Sruthi statement;
nArAyaNAya vidhmahE
नारायणाय विद्महे
நாராயணாய வித்3மஹே,
filled with great meanings; and also hailed as in nAradhIyam – ashtAkshara brahmavidhyai 1-41
nAsthi cha ashtAksharAth para:
नास्ति चाष्टाक्षरात्पर:
நாஸ்தி சாஷ்டாக்ஷராத்பர:,
that is, there exists nothing that is superior to ashtAkshara
and again, as in nArasimha purANam 18-32,
na manthrO ashtAksharAth para:
न मन्त्रोष्टाक्षरात्पर:
ந மந்த்ரோஷ்டாக்ஷராத் பர:
that is, no manthra is superior to ashtAkshara.
sUthram – 12
Introduction: What is the shortcoming in the other two vyApaka manthras? For this query piLLai lOkAchArya says, the other two manthras have been adapted by unwise authorities and suffer from imperfection, in aphorism 12:
மற்றையவை இரண்டுக்கும் அஶிஷ்டபரிக்ரஹமும் அபூர்த்தியும் உண்டு.
maRRaiyavai iraNdukkum aSishtaparigrahamum apUrthiyum uNdu.
Simple meaning: The other two suffer from acceptance by unwise authorities and imperfection.
vyAkyAnam: That is, the other two names, vAsudhEva and vishNu, unlike the word nArAyaNa, do not indicate the inherent quality (svarUpa), form (rUpa), auspicious qualities (kalyANa guNas) etc, but indicate only svarUpa and therefore suffer from being accepted and adopted by nirviSEsha chinmAthra vasthuvAdhis (those who misinterpret vEdham). Secondly, the imperfection in these words arise from vyApya athyAhArAdhi sApEkshathA (expecting to expand upon the pervasive nature further through additional context).
That is, shadakshari (vishNu) does not talk about the objects pervaded by him, nor the type of pervading, nor the result of such pervading, nor the qualities of the lord so pervading, but only highlights his pervading all objects and so is imperfect.
Though the word vAsudhEva talks of the type of pervading, it does not have the explicit indication for the objects which are pervaded, though by meaning the words ‘ sarvam vasathi’ indicate omnipresence by the word ‘sarvam’, there is no indication for the quality (guNa) of such presence, and for getting the indication of guNa we have to add the word “bhagavathE” (as bhagavAn indicates one who holds six primary qualities); and yet as it does not talk of the vyApthipalam (result of pervading), dhvAdhaSAkshari is also imperfect.
narAyaNa manthra, unlike the other two manthrams shows the omnipresence in the word, in the meaning, indicates the objects pervaded, type of pervading, the fruits of such pervading and also the qualities (guNas) of the lord and so is superior to the other two manthras, because of the enormity of the meaning, as proved by periyavAchchAn piLLai in his parandha rahasyam showing the imperfection of the two vyApaka manthras compared to thirumanthra which is perfect in word and meaning.
adiyen sadagopa ramanuja dasan
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