SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
sUthram – 26
Introduction: Now, lokAchArya gives meanings for this manthra in two ways:
idhu thannil sollugiRa artham – svarUpamum svarUpAnurUpamAna prApyamum, svarUpamum upAyamum palamumennavumAm.
இதுதன்னில் சொல்லுகிற அர்த்தம் – ஸ்வரூபமும் ஸ்வரூபாநுரூபமான ப்ராப்யமும், ஸ்வரூபமும் உபாயமும் பலமுமென்னவுமாம்.
Simple meaning: The meaning conveyed (in this mantra) is: inherent nature (svarUpam…i.e. SEshathva, servitude), the goal (i.e. prApyam, the lord) appropriate for that nature; nature, means (upAyam i.e.means) and benefit (i.e. palam, kainkaryam).
vyAkyAnam: That is, the meaning conveyed in this manthra is two-fold : (1) svarUpam viz SEshathva (servitude) and pArathanthrya (total dependence on emperumAn) of the soul; prApyam in the form of kainkaryam (service); (2) the quality of servitude (SEshathva), the means (upAya) congruent to the svarUpa, and the benefit (pala) of the upAya.
Of these two interpretations, in the first interpretation:
praNavam (Om) and nama: speak of svarUpa; nArAyaNa speaks of prApya (goal).
in the second interpretation:
praNavam talks of SEshathva (nature), nama: talks of upAya (means), nArayaNa talks of pala (benefit).
sUthram – 27
Introduction: For the question, what is the form of pala (goal, benefit) lokAchArya describes it in aphorism 27.
palamirukkumpadi pramEyaSEkaraththilum archchirAdhigathiyilum sonnOm.
பலமிருக்கும்படி ப்ரமேயஶேகரத்திலும் அர்ச்சிராதிகதியிலும் சொன்னோம்.
Simple meaning: The form of pala has been detailed in pramEya SEkaram and archirAdhi gathi.
vyAkyAnam: That is, the benefit/goal attainable for the soul, reaching the paramapadham (SrIvaikuNtam) in the archirAdhi mArga and engaging in the absolute experience of the lord leading to love laden all-inclusive services unto him for his pleasure has been described briefly in the grantham pramEya SEkaram and in detail in the grantham archirAdhi gathi. The inquisitive jigyAsus [seekers of knowleedge] shall see them in those texts.
sUthram – 28
Introduction: lokAchArya explains further
idhu thAn ettuth thiruvaksharamAy mUnRu padhamAy irukkum.
இதுதான் எட்டுத் திருவக்ஷரமாய் மூன்று பதமாயிருக்கும்.
Simple meaning: This (manthra) is eight lettered, and has three words.
vyAkyAnam: That is, this manthra is eight lettered and has three words as stated in SAsthras.
Om ithyEkAksharam |
nama ithi dhvE aksharE ||
nArAyaNAyEthi panchAksharANi |
ithyashtAksharam chandhasA gAyathrI chEthi ||
ओमित्येकाक्षरं |
नम इति द्वे अक्षरे ||
नारायणायेति पंचाक्षराणि |
इत्यष्टाक्षरं छन्दसा गायत्री चेति ||
ஓமித்யேகாக்ஷரம் |
நம இதி த்3வே அக்ஷரே ||
நாராயணாயேதி பஞ்சாக்ஷராணி |
இத்யஷ்டாக்ஷரம் ச2ந்த3ஸா காயத்ரீசேதி ||,
(nArAyaNOpanishath : Om is single lettered; ‘nama:’ is two lettered; ‘nArAyaNAya’ is five lettered; thus this manthra is eight lettered. Also it has gAyathrI as the chandhas)
OmithyagrE vyAharEth|
nama ithi paSchAth |
nArAyaNAdhyuparishtAth ||
ओमित्यग्रे व्याहरेत् |
नम इति पश्चात् |
नारायणायेत्युपरिष्टात् ||
ஓமித்யக்3ரே வ்யாஹரேத் |
நம இதி பஶ்சாத் |
நாராயணாயேத்யுபரிஷ்டாத் ||
(nArAyaNOpanishath : First he is bound to say Om; next he is to utter ‘nama:’ and later ‘nArAyaNAya’)
என்கிறபடியே எட்டுத்திருவக்ஷரமாய், மூன்று பதமாயிருக்குமென்கை
Since Sruthi (vEdha) describes ashtAkshara as consisting of praNavam “Om” as one letter: OmithyEkAksharam; nama ithi dhvE aksharE: the word nama of two letters; nArAyaNAyEthi panchA’ksharANi, the word nArAyaNAya of five letters, splitting the single word nArAyaNAya into nAra to make it shadakshara (six lettered) or saying it ashtAkshara without praNavam is avaidhika in nature and should not be supported.
sUthram – 29
Introduction: In the doubt regarding what the three words describe, lokAchArya says these three words give three meanings, in aphorism 29.
mUnRu padhamum mUnRu arthaththaich chollugiRadhu.
மூன்று பதமும் மூன்று அர்த்தத்தைச் சொல்லுகிறது.
Simple meaning: The three words give three meanings.
vyAkyAnam: The three meanings previously talked about in sUthram 26 are mentioned again as a prelude to further explaining these meanings.
sUthram – 30
Introduction: lOkAchArya describes them as SEshathvam (servitude), pArathanthryam (absolute dependence on emperumAn), and kainkaryam (service unto him).
adhAvadhu SEshathvamum, pArathanthryamum, kainkaryamum.
அதாவது – ஶேஷத்வமும், பாரதந்த்ர்யமும், கைங்கர்யமும்.
Simple meaning: That is, SEshathvam (being servitor to Lord), pArathanthryam (no refuge but him), and kainkaryam (doing service).
vyAkyAnam: The previous sentence, svarUpa, prApya congruent to the svarUpa explains this.
adiyen sadagopa ramanuja dasan
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