SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
nAyanAr is showing this principle [which was explained in previous chUrNikai] in thirumanthram which reveals svarUpa yAthAthmyam (intrinsic true nature of the self).
Brief explanation of thirumanthram will help understand this chUrNikai better:
- thirumanthram contains 3 words – praNavam, nama:, nArAyaNAya
- praNavam has 3 parts – akAram [bhagavAn], ukAram [exclusivity], makAram [jIvAthmA]. akAram has a luptha chathurthi vibhakthi (hidden fourth case), Aya. The simple meaning is – jIvAthmA exists exclusively for the purpose of bhagavAn. Here SEsha – SEshi sambandham (servant – master relationship between jIvAthmA and bhagavAn) is highlighted.
- nama: – na + ma: . ma: ends with shashti vibhakthi (sixth case), which means “I am for me”. na negates it, saying “I am not for me” indicating that bhagavAn is the protector and AthmA is protected. nama: when seen together also implies surrender [total dependence of AthmA on bhagavAn].
- nArAyaNAya – nArAyaNa + Aya. nArAyaNa indicates nAra + ayana – which has two meanings 1) all eternal entities reside on bhagavAn and are supported by bhagavAn and 2) bhagavAn resides in all eternal entities as their antharyAmi. Aya indicates chathurthi vibhakthi, explaining service to such nArAyaNa is the goal.
Going through thirumanthra prakaraNam in mumukhsuppadi (https://granthams.koyil.org/mumukshuppadi-english/) will be very useful to get a clear understanding.
chUrNikai 22
gyAna chathurthigaLin mElEyiRE Anandha shashtigaLukku udhayam
Simple Explanation
Subsequent to the gyAna [which is present in makAram in praNavam] which shows bhOkthruthvam (being enjoyer) and luptha chathurthi (hidden fourth case) in praNavam which shows SEshathvam (servitude), occurrence of vyaktha chathurthi (visible fourth case) in nArAyaNAya which includes Anandham (bliss) and nama: which shows pArathanthryam (total dependence), are seen.
vyAkyAnam (Commentary)
That is – in makAram [in praNavam] which indicates AthmA, on top of the gyAna which is known from the dhAthu (verbal root), “mana – gyAnE“, and which leads to bhOkthruthvam, Anandham is known; such Anandham is in chathurthi (fourth case) which shows enjoyment and which is in the form of an explanation for makAram.
On top of the luptha chathurthi which is part of the first syllable [of praNavam], that is akAram and which indicates SEshathvam, nama: which shows pArathanthryam, is known.
With this, while Athma svarUpam’s SEshathvam and bhOkthruthvam are already present, since pArathanthryam and bhOgyathA are known subsequently as intrinsic, true nature of AthmA, there is big difference between SEshathvam/bhOkthruthvam and pArathanthryam/bhOgyathA. But, for this approach, there is a small shortcoming. That is because, shashti (sixth case) here [in the chUrNikai], does not show nama: either by direct meaning or indirect meaning; if asked “Can we not say the word ending with shashti (ma:) as shashti?” the answer is “No, that is not apt. nama: has two words and only the second word is ending with shashti”. When asked “What is to be done here?” another explanation is given.
That is – from the third letter [of praNavam], that is makAram, in the dhAthu, “mana – gyAnE”, gyAna which leads to bhOkthruthvam, is known; subsequently, in the expansion of makAram which is chathurthi in nArAyaNAya, which explains enjoyment [in kainkaryam], Anandham (bliss) occurs; in this Anandham, the expectation of enjoyment for self is present and is subsequently eliminated by nama: as per kAkAkshi nyAyam (as the crow’s eye will go around in all directions, nama: will join with all words of thirumanthram). [Similarly] Subsequent to the luptha chathurthi in the first syllable [akAram], which signifies SEshathvam, shashti (sixth case) occurs; this shashti indicates svAthanthryam (independence) which shows the self-effort in protecting the self and is subsequently eliminated by “na” [negation].
With this, it is explained that – subsequent to chathurthi which signifies SEshathvam, shashti, which signifies svAthanthryam which leads to self-effort in protecting the self, occurs; subsequent to gyAna, which signifies bhOkthruthvam, which leads to the Anandham which has the intent to have self-enjoyment, occurs; hence, SEshathvam and bhOkthruthvam will let self’s hurdles, remain; but, after acquiring pArathanthryam through nama:, one will abandon the efforts to protect oneself; in the final chathurthi (in nArAyaNAya) which is sanctified by nama:, after one realises that AthmA should only be enjoyable for bhagavAn, as desire towards benefit for the self gets eliminated, one will abandon the desire for self-enjoyment in kainkaryam; thus, pArathanthryam and bhOgyathA will not tolerate the existence of hurdles.
Hence, it is to be understood that pArathanthryam and bhOgyathA which cannot tolerate the hurdles are greater than SEshathvam and bhOkthruthvam which let those hurdles thrive.
adiyen sarathy ramanuja dasan
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