SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
sUthram – 81
Introduction: If ukAra prohibits servitude to the self and others, even without explaining that it is not subservient to others, why should the idea that he (the soul) is not his own should be explained? Out of this doubt, lOkAchArya says:
piRarkku uriyanAna anRu than vailakshaNyaththaik kAtti mItkalAm; thanakku ennumanRu yOgyathaiyum kUda azhiyum.
பிறர்க்கு உரியனான அன்று தன் வைலக்ஷண்யத்தைக் காட்டி மீட்கலாம்; தனக்கென்னுமன்று யோக்யதையுங்கூட அழியும்.
Simple meaning: When (the soul is) being servile to others (perumAL) can display his unique qualities and redeem the soul; but when he is self indulgent, even his eligibility for protection will not exist.
vyAkyAnam: That is, when the soul becomes servile to others perumAL can, because he is yet agreeable to serve, display his unique qualities of being the genesis of all, saviour of all, and presiding head of all and save him. But when he is filled with the pride of “aham mE” (I am my own) while perumAL says “thvam mE” (you are mine), due to his intransigent behaviour he loses even his eligibility for such redemption.
sUthram – 82
Introduction: To the doubt, what is the role played by nama:, lOkAchArya says, he removes the obstacle.
iththAl virOdhiyaik kazhikkiRadhu.
இத்தால் விரோதியைக் கழிக்கிறது.
Simple meaning: By this he removes the obstacle
sUthram – 83
Introduction: To the query – is the obstacle one, or more than one? He says they are three.
virOdhithAn mUnRu.
விரோதிதான் மூன்று.
Simple meaning: Obstacles are three.
sUthram – 84
Introduction: To the query – what are the three obstacles?, he says that these are svarUpa virOdhi (obstacle to the identity of servitude), upAya virOdhi (obstacle to the means to attainment) and prApya virOdhi (obstacle to the attainment of eternal service).
adhAvadhu – svarUpa virOdhiyum, upAya virOdhiyum, prApya virOdhiyum.
அதாவது- ஸ்வரூப விரோதியும், உபாய விரோதியும், ப்ராப்ய விரோதியும்.
Simple meaning: svarUpa virOdhi, upAya virOdhi and prApya virOdhi.
vyAkyAnam: By this he refers to the obstacle to the soul’s identity mentioned in the first word (praNava), obstacle to the means of the soul mentioned in this word (nama:), and the obstacle to the attainment of kainkaryam (that is the subject matter of the third word, nArAyaNa). Like a crow looks at things by its single eye (kAkAshi nyAya, the logic of a crow using its single eye to look at both the sides), this middle word removes the obstacles for svarUpa (identity) shown by the first word and prApya (shown by the final word).
sUthram – 85
Introduction: For the query, what is the significance of these three obstacles being removed? lOkAchArya says:
svarUpa virOdhi kazhigaiyAvadhu “yAnE nI en udaimaiyum nIyE” enRirukkai; upAya virOdhi kazhigaiyAvadhu “kaLaivAi thunbam kaLaiyAdhozhivAi kaLaigaN maRRilEn” enRirukkai; prApya virOdhi kazhigaiyAvadhu “maRRai nam kAmangkaL mARRu”
ஸ்வரூப விரோதி கழிகையாவது- “யானே நீ என்னுடமையும் நீயே” என்றிருக்கை; உபாயவிரோதி, கழிகையாவது- “களைவாய் துன்பம் களையாதொழிவாய் களைகண்மற்றிலேன்” என்றிருக்கை; ப்ராப்ய விரோதி கழிகையாவது- “மற்றை நங்காமங்கள் மாற்று” என்றிருக்கை.
Simple meaning: Removal of svarUpa virOdhi is to be set with: “yAnE nI en udaimaiyum nIyE”; removal of upAya virOdhi is to be set with “kaLaivAy thunbam kaLaiyAdhozhivAy kaLaigaN maRRilEn”; and removal of prApya virOdhi is to be set with “maRRai nam kAmangaL mARRu”.
vyAkyAnam: virOdhi (obstacle) for svarUpa (identity) is the thought “yAnE endhanadhE”….I myself, am mine, my own. Removal of this is to realise “yAnE nI en udaimaiyum nIyE”; that is, to realize the soul and all about it are his and remain so; obstacle for the means, upAya virOdhi is the soul’s action in defending itself; svarakshanE sva anvayam ; removal of the obstacle is “kaLaivAy thunbam kaLaiyAdhozhivAy kaLaigaN maRRilEn”, to realise that whether the distress is removed or not, there is no other refuge and remain so; obstacle for prApya virOdhi is thinking of self as the enjoyer of the servitude and removal of this is to pray,“maRRai nam kAmangkaL mARRu”, that is remove our desires which are besides your pleasure, and remain so.
sUthram – 86
Introduction: As such, the obstacles for the svarUpa, upAya and purushArtha are the soul’s ego (ahankAra) and sense of possessiveness (mamakAra) and so lOkAchArya points out the cruelty of these and the advantage in quelling them:
ma: engai svarUpa nASam; nama: engai svarUpa ujjIvanam.
“ம:” என்கை ஸ்வரூபநாஶம், “நம” என்கை ஸ்வரூபோஜ்ஜீவநம்.
Simple meaning: ”ma:” is self destruction; “nama:” is self elevation.
vyAkyAnam: That is, as is stated in ahirbudhnya samhithai 52-25 :
chEthanasya yathA mamyam svasmin svIyE cha vasthuni |
mama ithyakshara dhvandhvam thadhA mamyasya vAchakam ||
चेतनस्य यदा मम्यं स्वस्मिन् स्वीये च वस्तुनि |
मम इत्यक्षरद्वन्द्वं तदा मम्यस्य वाचकम् ||
சேதநஸ்ய யதா3 மம்யம் ஸ்வஸ்மிந் ஸ்வீயே ச வஸ்துநி |
மம இத்யக்ஷரத்3வந்த்3வம் ததா3 மம்யஸ்ய வாசகம் ||
( When the thought of ‘mine’ occurs in the mind in respect to oneself and objects related to oneself, then the two letters ‘mama ’indicate the person’s ego and possessiveness i.e. ahankAra and mamakAra.)
As the letter “ma” has both ahankAra and mamakAra, participation in this is destruction for the soul, to remain away from it is good for it.
Also, as stated in mahAbhAratham SAnthi parvam 13-4:
dhvayaksharasthu bhavEn mruthyu: thryaksharam brahmaNa: padham |
mamEthi dhvayaksharO mruthyu: na mamEthi cha SASvatham ||
द्वयक्षरस्तु भवेन्मृत्युस्त्रयक्षरं ब्रह्मण: पदम् |
ममेति द्वयक्षरो मृत्युर्न ममेति च शाश्वतम् ||
த்3வயக்ஷரஸ்து ப4வேந் ம்ருத்யுஸ் த்ரயக்ஷரம் ப்3ரஹ்மண: பத3ம்|
மமேதி த்3வயக்ஷரோ ம்ருத்யுர் ந மமேதி ச ஶாஶ்வதம்||
(The two letters mama lead to death; the three letters “na mama” lead to eternity).
sUthram – 87
Introduction: lOkAchArya says, besides obviating the obstacles to svarUpa, upAya, and purushArtha this ”nama” shall brighten up svarUpa, upAya and phala:
idhu thAn svarUpaththaiyum, upAyaththaiyum, palaththaiyum kAttum.
இதுதான் – ஸ்வரூபத்தையும், உபாயத்தையும், பலத்தையும் காட்டும்.
Simple meaning: This (nama:) shows svarUpa, upAya and pala (kainkaryam).
sUthram – 88
Introduction: lOkAchArya explains this in the next three sentences.
“tholaivilli mangkalam thozhum” engaiyAlE svarUpam solliRRu; “vEngadaththuRaivArkku nama” engaiyAlE upAyam solliRRu; “andhi thozhum sol” engaiyAlE palam solliRRu.
”தொலைவில்லி மங்கலந் தொழும்” என்கையாலே, ஸ்வரூபம் சொல்லிற்று; “வேங்கடத்து உறைவார்க்கு நம” என்கையாலே, உபாயம் சொல்லிற்று; “அந்தி தொழுஞ்சொல்” என்கையாலே, பலம் சொல்லிற்று.
Simple meaning: By “tholaivilli mangalam thozhum” svarUpa was stated; by ”vEngadaththu uraivArkku nama” upAya was stated; by ”anthi thozhum sol” palam was stated.
vyAkyAnam: In (the pAsuram)“tholaivilli mangalam thozhum” by stating that (AzhvAr, parAnkuSa nAyaki) the devout goes unto the far off divyadhESam that is beloved to him and hint ”thozhum” which is an act of worship, the svarUpa (innate nature) of the soul has been mentioned. In (the pAsuram) ”vEngadaththu uraivArkku nama” it is stated “I am in servitude to thiiruvEngadamudaiyAn, and not to me”, which is negation of self-protection and so svarUpa pArathanthryam which is upAyam has been mentioned. In ”andhi thozhum sol” the word uttered at the final moment of the soul is shown and ”thozhum sol” is the ”nama:” which hints at the palam (kainkaryam, divine service).
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sUthram – 89
Introduction: In this, servitude to his devotees (thadhIya SEshathvam) is also included and therefore lOkAchArya next talks about bhAgavatha SEshathvam:
“uRRadhum un adiyArkku adimai” engiRapadiyE, idhilE bhAgavatha SEshathvamum anusandhEyam.
‘உற்றதும் உன்னடியார்க்கடிமை’ என்கிறபடியே இதிலே பாகவத ஶேஷத்வமும் அநுஸந்தேயம்.
Simple meaning: In this bhAgavatha sEshathva is also observed as stated in ”uRRadhum un adiyArkku adimai”.
vyAkhyAnam: That is, bhAgavatha SEshathvam which is resplendent in bhagavath SEshathva is to be remembered in this, because by stating “nin thiruvettu ezhuththum kaRRu nAn uRRadhum un adiyArkku adimai” (நின் திருவெட்டெழுத்துங்கற்று நானுற்றதும் உன்னடியார்க்கு அடிமை) the meaning that I learnt to be devout to your devotees by learning the thirumanthra (ettu ezhuththu, ashtAksharam) is clear.
sUthram – 90
Introduction: Even as this bhAgavatha SEshathvam is remembered as the meaning in “nama:” some suggest that it is available in akAra and ukAra also.
idhu – akAraththilE enRum solluvargaL; ukAraththilE enRum solluvArgaL.
இது – அகாரத்திலே என்றுஞ் சொல்லுவர்கள்; உகாரத்திலே என்றுஞ்சொல்லுவார்கள்.
Simple meaning: This is derived in akAra and also ukAra.
vyAkyAnam: Since bhagavath SEshathvam is stated in chathurthi (fourth causative), remembering this, bhAgavatha SEshathvam is in akAra according to some authorities. Since ananyArha SEshathva (servitude exclusively to him) has bhAgavatha SEshathvam as its pinnacle, some say this is expressed in ukAra. As this is a derived meaning, it can be derived in any of these words, and, yet, it is ideal to be derived after the obstacles (virOdhi) are warded off.
adiyen sadagopa ramanuja dasan
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