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CHAPTER - XXVII
Mulamantradhikara
Having expounded the supreme truths that are to be imbibed by the genuine seekers of truth in the first twentyfour chapters of this treatise, Desika consolidated that teaching about the siddhopaya and sadhyopaya, and regulated the glory of Prapatti, in the second part of the work known as ‘Sthirikarana Bhaga’.
The third part of this work is known as Pada-Vakya Yojana - or explaining the significance of the terms and the several constructions of the terms as related to the three Rahasyas viz., the Mulamantra, Dvaya Mantra and the Charama Shloka. These three mantras illumine all the truths that have been expounded earlier in the twentysix chapters. These three chapters form in one way, the prime part or the main subject of this Great Work. The Mulamantra enlightens the essential nature of the jivatman, as being totally subservient to the Lord, and in that way develops a strong aspiration for attaining the Lord without delay. Thus, he will be having the ‘adhikara’ or qualification for performing the means of salvation.
The Dvaya Mantra teaches vividly the way of performing the spiritual discipline of Prapatti, for attainment of the supreme benefit of life viz., attainment of godhead.
The Charama Shloka is significant, as it prescribes the particular means of surrender for attainment of the desired object. All these truths can be seen in each one of these three mantras; but yet, every mantra significantly expounds a particular aspect prominently.
In the Mulamantra, the first letter of the first word i.e., 37, signifies the Supreme Reality, who is the protector. The middle word and the third word viz., ‘नमः and नारायणाय’ point out the upaya and upcya. All these three are made explicit in the Dvaya Mantra.
The particular qualification of the aspirant, suggested by the term ‘prapadye’ and the non-dependence of this means on any other means and the termination of all obstructions are illuminated in the Charama Shloka. These three viz., Mulamantra, Dvaya Mantra and the Charama Shloka, are the causes of Jnana, Anushtana and Phala respectively, and are by means of that, the Dharaka, the Bhogya and the Poshaka respectively.
The Mulamantra which is adorning the tongue of the preceptor, is going to dispel the darkness of ignorance in the cave of the heart of the disciple, and it causes the gain of his ‘satta’ or existence, by showing clearly the pure nature of the atman i.e., Para-sheshataika Rasa, or the essence of being of one nature of subservience unto the Lord. So, the Mulamantra is ‘Dharaka’.
The Charama Shloka is the ‘Poshaka’ because it is the cause of enhancing the particular knowledge that results in the performance of the final means of surrender and which is the culmination of the instruction into the spiritual means
fully.
The Dvaya Mantra is the ‘Bhogya’ because it is the cause of the attainment of the supreme object of life, even when it
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is uttered once. It makes one ‘krithartha’ when it is reflected upon always.
In the Mulamantra Adhikara, Desika expounds the profound meanings related to the nature of the supreme, and the individual self and the significance of entrusting the burden of his protection to the Lord elaborately. The greatness of the Mulamantra is also expounded.
Before taking up the exposition of the great Mulamantra, Desika has offered obeisance to the deity of the Mantra and the teacher of that Mantra and the Mantra itself in three verses. These three verses are also of the form of obeisance and Mangalacharana. It is said that one should have devotion towards the Mantra, and the particular deity propounded in the Mantra and also towards the preceptor, who kindly teaches that Mantra
‘मन्त्रे तद्देवतायां च तथा मन्त्रप्रदे गुरौ । त्रिषु भक्तिः सदा कार्या साहि प्रथम साधनम् ॥
First of all, the Mantra-Devata is propitiated in the following verses:
‘तारं पूर्वं तदनुहृदयं तच्च नारायणाये त्याम्नायोक्तं पदमवयतां सार्थमाचार्यदत्तम् ।
अंगीकुर्वन् अलसमनसां आत्मरक्षाभरं नः क्षिप्रं देवः क्षिपतु निखिलान् किंकरैश्वर्य विघ्नान्’।
“May He accept the burden of our protection, which has been offered to Him by us, who are utterly helpless and who are ever reflecting upon the Holy Mantra, which is adorned with the ‘Pranava’ first and the ‘Namas’ next and
IL the term ‘Narayana’ in the third place, as propounded in the shruti and which has been endowed to us by the compassionate Acharya. May the Lord Sriman Narayana set at rest all the obstructions such as kama, avidya, karma Vasana, etc., that are obstructions to our offering of loving service to the Lord without delay i.e., at the end of this body.”
As the Mantra is to be safeguarded at all costs, Sri Desika has used the word Tharam’ which signifies ‘Om’kara and ‘Hridayam’ which signifies ’namas’ and then uses the word Narayana’ as propounded in the sruti HU U16 । नम इति पश्चात् । नारायणायेत्युपरिष्टात्’ ।
Here a prayer is made for ‘anishta- Nivritti’, and through that a Mangalacharanam is also made. The term ‘devah’ used in this verse, signifies Sriman Narayana as the Mantra Devata.
The next verse expounds the eminence of the preceptor of the Mantra, who is the well-wisher of all humanity.
‘कल्याणमावहतु कार्तयुगं स्वधर्म प्रख्यापयन् प्रणिहितेषु नरादिकेषु । आद्यं कमप्यधिगतो रथमष्टचक्रम् बन्धुस्सतां बदरिकाश्रमतापसो नः ॥
“May that sage of Badrikashrama, Sriman Narayana, who taught vividly His-own Nivritti-Dharma of the Krita Yuga to those who were highly attentive, such as ‘Nara’ and others, and who has mounted upon the primeval and supreme chariot of eight wheels, and who is the dear-relative of the virtuous, grant us all good.”
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The chariot mentioned here is the Mulamantra. The eight wheels are the eight letters. The person who has mounted upon that chariot is the supreme deity propounded in that Mantra. Sriman Narayana taught this supreme mantra to his own counterpart sage ‘Nara’ and ‘Narada’ and others. He is verily the Mantraprada or the Guru. He is prayed here to bestow all good to those who have surrendered themselves unto Him. It is suggested here that the Mantra was taught to those disciples, who fulfilled the qualifications of a disciple that is suggested by the word ‘pranihiteshu’.
In the next verse, the greatness of the Mulamantra itself, is praised and a Mangalacharanam is made for the Mantra itself -
‘यदन्तस्थं अशेषेण वायम् वेदवैदिकम् । तस्मै व्यापकमुख्याय मन्त्राय महते नमः ॥
“Obeisance unto that Great Mantra, which is the most celebrated of all ‘Vyapaka’ Mantras, and which is containing within itself totally, all expressions such as the Vedas, Smritis, Itihasas, Puranas and others.” In this verse, the Mantra itself is praised. It is said
मन्तारं त्रायते यस्मात् मन्त्र इत्यभिधीयते । So, it is implied that this Mantra is capable of protecting all those who recite it with devotion. As all the objects of attainment or means of attainment that have been taught in the vast lore of Veda and the Smriti, Itihasa, Purana and others, are all included in this Mantra, this is said to be the “Vyapaka Mukhya’ i.e., the foremost of the threc ‘Vyapaka’ Mantras viz., the Ashtakshari, the Vasudeva Dvadashakshari and the Vishnu Shadakshari.284
- Having thus made the Mangalacharanam, Desika expounds the greatness of the Mulamantra, before explaining the profound meanings of the letters, words and sentences of this Great Mantra. A few of such statements may be quoted here:
‘मन्त्राणां परमो मन्त्रः’, ‘गुह्यानां गुह्यमुत्तमम्’
“This is the most supreme of all mantras”. “This is to be highly guarded of all mantras to be guarded”. This primeval Mantra, is most purifying of all purifying Mantras. This is the essence of all Vedas. This is capable of averting all undesirable things. This is the means of attainment of all purusharthas. This is helpful to all means. This is possible of being adopted by all varnas according to their competency in the Vedic or Tantric forms. It is enshrining in itself, all truths that are primary and secondary. It does not require any other Mantra, to make it powerful. It is common to all forms of the Lord. All Acharyas and Alwars have adopted this Holy Mantra commonly, and glorified it. The sages of yore have obtained realisation through this Mantra.
बहवो हि महात्मानः मुनयः सनकादयः ।
अष्टाक्षरं समाश्रित्य ते जग्मुः वैष्णवं पदम् ॥
Many of the Great Sages like Sanaka and others adopted this Mantra and attained the abode of Lord Vishnu.
यथा सर्वेषु देवेषु नास्तिनारायणात्परः । तथा सर्वेषु मन्त्रेषु नास्ति चाष्टाक्षरात्परः ॥
As there is no one higher than Narayana amongst the gods, there is no Mantra greater than this amongst all Mantras.
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‘आसीना वा शयाना वा तिष्ठन्तो यत्र कुत्र वा । नमो नारायणायेति मन्त्रैकशरणा वयम् ॥
While sitting, sleeping or standing, or wherever we may be, we are taking resort in the one Supreme Mantra as Namo Narayanaya’.
It is described that Pundarika was instructed into this Supreme Mantra by Narada, according to the command of the Lord, and that dharmatma, who was Narayana-Parayana, solely devoted to this Mantra, attained the supreme abode of the Lord. The glory of this Mantra can be known from
the fact that the Lord Himself taught this Mantra to Sri Tirumangai Alwar.
When this Mantra is adopted without ‘Pranava’, and the ‘dative case’, it becomes ‘sarvadhikara’ or adoptable by all people without caste or colour.
There are a number of references in the Tamil Prabhandams, where ‘pranava’ and ‘dative case’ are not used. For people of the higher castes, it is to be adopted with ‘pranava’ and ‘dative case’. When this Mantra is without ‘pranava’, it is called as Tantrika’ or Mantra prescribed in the Agamas. Even in such case, one may count the eight letters. All the meanings signified by the ‘pranava’ are to be reflected in the letter ‘3* which is used as a substitute to ‘pranava’.
The meanings that are enshrined in ‘pranava’ are very many, and ‘pranava’ is used for offering the atman unto the Paramatman.
‘हविर्गृहीत्वात्मरूपं वसुरण्येति मन्त्रतः । जुहुयात्प्रणवेनाग्नौ अच्युताख्ये सनातने’ ॥
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Holding up the oblation of the form of the atman, one should oblate that in the holy fire of the form of the primeval Achyuta, using ‘pranava’ and ‘vasuranya mantra’. In this context, it may be seen that pranava is independently used for offering of the atman to the Lord. According to this, oven in the exposition of Mulamantra, pranava’ is interpreted as signifying ‘samarpana’ or offering of the atman. Some masters explain this as expounding ‘swarupa jnana’ or knowledge of the essential nature of the atman, and so, they teach that it is meant for gaining sheshatvanusandhana matra’ or the reflection of the subservience of the atman to the Paramatman.
When ‘pranava’ is used independently and when in itself becomes a mantra, then various meanings are known according to the variations of - 70647, feta, HE and सार्धतिमात्र ।
5043a’ or Pranava of one syllable, signifies Paramatman having the Prithvi as his body (‘karya’). The Pranava of two matras signifies Paramatman having the Antariksha as his body (the ‘karya rupa’) and the Pranava of three matras signifies Paramatman having the ‘कार्यरूप स्व र्लोक ’ as his body and ‘TEHYUa’ signifies Paramatman of the causal state and those who meditate upon ‘Pranava’ like this gain those respective worlds.
It may be said that ‘sheshatvanusandhana’ is gained from ‘pranava’ and it will be fulfilling the competence of the jivatman for becoming an aspirant -
क्षेत्रज्ञस्य ईश्वरज्ञानात् विशुद्धिः परमा मता । .
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By the knowledge of Ishvara, it is opined that the jivatman or Kshetragna becomes supremely purified. If this pertains to mere Tattvajnana of the sheshin or Paramatman then it will result in termination of HESI or unfitness for upasana. If it signifies 34T4 T5 or different knowledge of the 34 it is related to Moksha. This is illustrated in the statement of orifs - ETT: 4CHITATU Mehl açar:/ तत्संबन्धानुसंधानं इति योगः प्रकीर्तितः॥
Now, we may try to understand the profound meanings of the terms of this Mulamantra, as propounded by the shastras.
The three letters of the ‘Pranava’ are said to be the essence of the three Vedas. The first letter of the ‘Pranava’, which happens to be the first word of ‘Ashtakshara Mantra’, signifies Paramatman, who is the ground of everything other than Himself.
अकारेण अखिलाधारः परमात्माभिधीयते ।
3TR is the source of all speech and Brahman is the cause of all objects of this world. Naturally, the first letter of the Pranava, which is the cause of all words or ‘Halala’ signifies Sriman Narayana, who is the cause of all objects ‘वाच्यजातप्रकृति | This term is signifying the Supreme Paramatman who is the material and instrumental cause of this universe and who is characterised by the host of auspicious qualities such as Hasica, diretora and others.
‘अकारो विष्णुवाचकः’, ‘अ इति भगवतो नारायणस्य प्रथमाभिधानम्’ । This letter 37 is derived from ‘372 74701’ and therefore signifies the Hot Third of Paramatman. Though many meanings are possible for the root ta’ the fact of ‘Rakshakarva’ is desired to be reflected upon, as it is required here prominently. As there is no limitation to this rakshakatva, it is related to one and all. The modes of protection are very many according to the difference in the seekers of protection. Though rakshakarva is non-conditional (front ), in respect of those samsarins who have transgressed the Divine Command, the Supreme Lord expects some pretext to be done on the part of the jivas to be saved. Though the Lord’s rakshakatva is natural to all, it is obstructed on account of the condition of punishment in respect of people who have committed transgression of Divine Command from beginningless time. To get rid of such displeasure of the Lord, the pretexts of Bhakti and Prapatti have been prescribed in the shastras. It is rightly said that “it is appropriate that the Supreme Lord, who is the Master of all, is to be the saviour of mankind; Sharanagari and others are helping factors. The all independent-grace of the Lord, happens to be the prime cause of liberation.”
त्राणे स्वामित्वमौचित्यं न्यासाद्याः सहकारिणः । प्रधानहेतुः स्वातन्त्र्यविशिष्टा करुणा विभोः ॥ According to the authorities like,
‘तदन्तर्भावात् त्वाम् न पृथगभिधत्ते श्रुतिरपि’, लक्ष्म्या सह हृषीकेशः देव्या कारुण्यरूपया । रक्षकः सर्वसिद्धान्ते वेदान्तेषु च गीयते॥’ ।
The Lord is ever associated with the compassionate
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Goddess Mahalakshmi, and He happens to be the protector along with Sri Mahalakshmi. So, in 37 of the ‘Pranava’, one should reflect Sriman Narayana, necessarily united with Sri Mahalakshmi. Similarly, even in the term ‘Narayana’ in this Mulamantra, one should reflect upon the Lord, as associated with Mahalakshmi. In the first letter ‘31’ of the ‘Pranava’, the dative case ending 3774’ is dropped, because it signifies the person to whom the atman is verily offered. The construction that is taken by others that the first and the third letters of the ‘Pranava’ that signify Parámatman and Jivatman respectively, are in the nominative case, and thus oneness is to be signified between them, is opposed to many authorities. This is very explicit in the Mantra of the Mundakopanishat, which expounds that one should have the pranava as the bow and the atman as the arrow and Brahman as the target. This establishes that the two are quite different and distinct.
The letter ‘#’ signifies the jivatma who is ever subservient to the Lord. The middle letter ‘3’ is taken to signify Goddess Lakshmi and in that case the jivatman is to be known as subscrvient or shesha to both of them. This atman is, therefore, described as subservient or ‘sheshabhuta’ to both the Lord and His consort.
If the middle letter is taken in the sense of avadharana’ or emphasis, it becomes significant that the jivatman is subscrvient to only Paramatman and not to any other person and as it has already been made clear, the jivatman is never subservient to other deities and devotees of other deities. This ‘Bhagavat-Sheshatva’ extends upto the ‘sheshatva’ of the ‘Bhagavatas’, as it is the desire of the Supreme Paramatman. III
The third letter ’ signifies the jivatman and through him, all things that are subservient to the Lord. 4914 ans I’ points out that ‘Haire’ signifies the jivatman who is different and discinct from the non-sentient entities on the one hand and on the other hand the Supreme Paramatman, who happens to be the twentysixth entity and who is signified as the cause of everything else, and the redeemer of all by the first letter.
The Hait’ and the term ‘r’ in the Mulamantra signify only the visheshanas and not the Supreme Paramatman characterised by them by the ‘Nishkarsha vivaksha’ or restricting the connotation. The jivatman is of the essential nature of consciousness, and has consciousness as his attribute also and he has also ‘Ananda’ as his attribute. He is totally subservient to the Supreme Paramatman, and in his essential nature, he is supremely pure. As the jivatmans are infinite, the term ’ in the Mulamantra, signifies the class (jati vachana). As he has to realise sheshatva jnanam, or awareness of subservience, and termination of ‘svatantrabhimana’, some masters take the term “3764 to be understood along with letter ‘#’. It is pointed out by some that the letter ‘H’ itself signifies ‘E’ also. As the third letter has to signify the oblation of the form of the ‘pratyagatman’ - to be offered to the Lord – it is appropriate to take the term ‘37’ as the sense of the letter ‘H’. Sri. Parashara Bhattar has, therefore, explained Hole’ as oretta F946’ I
The middle term of the Mula Mantra is ‘Namas’. This term ‘Namas’ signifies surrender or ‘Sharana-Varanam’. As
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prayer for protection and entrusting the essential nature and the fruit of protection go together, the cerms that prescribe surrender imply ‘Atma Samarpana’ and ‘Sharana-Varana’. The usage of this term in Mahabharata - ‘नमश्चक्नुः जनार्दन’ - for ‘sharanagati’ makes this point clear. The fact that ‘Namas’ signifies ‘Atma-Samarpanam’ is evident in the statement ‘नमस्कारात्मकं यस्मै विधायात्मनिवेदनम्’ i.e., surrendering oneself is of the form of ’namaskara’.
In the term ‘Namas’, the meanings such as - ‘I am not the saviour of myself; all activities that are called mine, are not subscrvient to me; all these are subservient only to the Supreme Lord” - are signified.
The ‘Ahirbudniya Samhitha’ expounds three significant meanings to this term ‘Namaha’. They are known as ‘Sthula’, Sukshma’ and ‘Para’. The ‘sthulartha’ of ‘Namas’ is performance of self-surrender, accompanied with the five accessories to the Lord:
भगवान् मे परो नित्यं अहं प्रत्यवरः सदा । sfa HTa 74: : 74H: HTUT : 11 नामयत्यपि वा देवं प्रह्वीभावयति ध्रुवम् । प्रह्वीभवति नीचे हि परो नैच्यं विलोकयन् ॥ अतो वा नम उद्दिष्टं यत्तन्नामयति स्वयम् ।
The Supreme Paramatman is the ‘seshin’ and I am ever the lowest of the low - the ‘shesha-bhuta’. The reflection of the ‘Sesha-Seshi-Bhava’ is said to be ‘Namas’. This reflection of ‘sheshatva’ is verily the cause of surrender. So, the reflection of the ‘Sesha-Sheshi-Bhava’ is the meaning of the term ‘Namas’.
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This means makes the Lord condescend, or make him yield to one who is below. The most supreme ‘Paramatman’ seeing the humility of the ‘sesha’ - the jivatman - becomes well disposed towards the person who surrenders unto Him According to this interpretation, the meaning of the term is to be taken as ‘sharanagati’.
The Ahirbudniya Samhita describes the various accessories of ‘sharanagati’, and expounds that the ‘sthulartha’ of ‘Namas’ is performance of surrender:
पूर्णमऊः उपाश्च नमनं ते प्रकीर्तितम् । स्थूलोऽयं नमसस्त्वर्थः सूक्ष्ममन्यन्निशामय ॥
The Atma-Nikshepa - or the surrender of the atman to be protected, with all the accessories prescribed for that - is the gross meaning of the term Namas’.
The subtle meaning - or sukshmarta of Namas’ - is the abnegation of ‘mamatha’ or the feeling of the ‘T’ and '
Mine’. Here ‘Mamyam’ or ‘Mamakara’ and ‘Ahankara’ are to be discarded. That is said to be the meaning of ‘Namas’:
‘चेतनस्य यदा मम्यं स्वस्मिन् स्वीये च वस्तुनि । मम इत्यक्षरद्वन्द्वम् तदा मम्यस्य वाचकम् ॥ अनादिवासनारूढमिथ्याज्ञाननिबन्धना । अत्मात्मीयपदार्थस्था या स्वातन्त्र्यस्वता मतिः ॥ मेनेत्येवं समीचीन बुद्ध्या सात्र निवार्यते । नाहं मम स्वतन्त्रोऽहं नास्मीत्यस्यार्थ उच्यते ॥ न मे देहादिकं वस्तु स शेषः परमात्मनः ।
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नम इत्येतया वाचा नन्त्रा स्वस्मादपोह्यते । इति ते सूक्ष्म उद्दिष्टः परमन्यन्निशामय’ ॥
“When a chetana or jiva has ‘mamakara’ and ‘ahankara’ in him, and in things that belong to him, then the word ‘mama’ of two letters, is indicating ‘mamyam’. This kind of thought in himself and in the objects that belong to him, is on account of wrong knowledge that is superimposed on him on account of beginningless ‘vasana’ or reminiscent impressions. That wrong knowledge is terminated here by the right understanding such as ’they are not mine; I am not belonging to me; I am not independent; the body and others are not mine; they are all subservient to Paramatman.”
By this understanding, all the perverse thoughts of the form of ‘I and Mine’, get terminated. This is the meaning of the term Namas’.
The wrong knowledge of the form of independent existence and existence of one’s own self, gets terminated, when one realises that all objects in this world are subservient to the Lord, as He happens to be ‘inner-self in
all.
me
The term ‘Namaha’ itself is going to dispel all kinds of misapprehensions of the form of ‘mamakara’ and ‘ahankara’ by means of its significant connotation. This is the subtle meaning of the term 4:’!
This term ‘Namaha’ has another meaning which is known as ‘para’ or the most-supreme:
पन्था नकार उद्दिष्टो मः प्रधान उदीर्यते । विसर्गः परमेशस्तु तत्रार्थोऽयं निरुच्यते ॥
Wn ‘अनादिः परमेशोऽयं शक्तिमान् पुरुषोत्तमः । तत्प्राप्तये प्रधानोऽयं पन्था नमननामवान् ‘॥
The Na’-kara signifies the ‘path’; ‘mah’ means ‘prime’; the ‘visarga’ signifies ‘Paramatman’. When all these are taken together, it amounts to this - The primeval Supreme Lord who is omnipotent and Purushothama, is the Prime Pathway to His attainment, and is so signified as Namah’.
It may be asked why the term ‘Narayana’ is to be repeated here, as it is declared that the ‘Parama-Sheshin’ alone is to be sought as in Tel: 934: 3197 | Though it is quite evident, to enlighten that such a one is the ‘Parama Sheshin’, the term ‘Narayanaya’ is used specifically.
‘The glory of the name Narayana’ - this term ‘Narayana’ clearly shows both the tattvas viz., the ‘shesha’ and the ‘sheshi’. So it is establishing the name of the particular deity to be meditated upon in all Brahmavidyas as ‘Narayana’. The Narayana Anuvaka’ of the Maha Narayana Upanishat, has declared that ‘Brahma, Shiva and other such deities, are all the ‘vibhuties’ of Narayana, as they are all included in the group of ‘Naras’. The statement - “reciting the mere name Narayana’, people get rid of all sorrows and gain happiness” - signifies the celebrity of this name. The Alwars glorify this Holy Name of the Lord Narayana – in their compositions. Those people who merely utter this Holy Name Narayana’, will be freed from disease, afflictions and sorrows and there is no doubt in this. The term Narayana itself, is counted as having eight letters - when the vowels and consonants are counted separately. The term ‘Narayana’ is signifying the Supreme, who is of the form of all auspiciousness, divested of all that is defiling, and which is having ‘ubhaya-lingarva’
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and ‘ubhaya-vibhuti’ yogatva. “Creating waters, I am residing in waters, and so, my name is known as Narayana” -
‘सृष्ट्वा नारं तोयमन्तस्थितोऽहं येन स्यान्मे नाम नारायणेति ;
आपो नारा इति प्रोक्ताः आपो वै नरसूनवः । ता यदस्यायनं पूर्व तेन नारायणः स्मृतः ॥
Waters are called Nārāh’, and it is the creation of the Lord. Those waters were the abode of this Lord before. So, He is called ‘Narayana’. This term ‘Narayana’ signifies that Narayana is the primeval cause of this universe. “Nārāni’ means all entities are born of Nara’ or Paramatman -
‘नराज्जातानि तत्त्वानि नाराणि इति ततो विदुः । तान्येव चायनं तस्य तेन नारायणः स्मृतः ॥
Those tattvas themselves are the abode of that Supreme and therefore, He is called ‘Narayana’ From this, it is understood that -
Narayana is the cause of all entities in this universe, inclusive of Brahma, Shiva and others, and has pervaded all those entities from within and without.
The term ‘Ayana’ signifies that He is all pervasive - (sarva-vyapaka and also Niratishaya-sukshma). As the term ‘Narayana’ signifies that He is one goal of all humanity, He is also known as the one means of the attainment of Himself. The term ‘Nāra’ signifies the multitudes of all beings. As this Lord is the ‘gati’ - or the object of attainment - and ‘alambana’ - or the means of attainment - He is well known as ‘Narayana’ - नारस्त्विति सर्वपुंसां समूहः परिकीर्तितः । गतिरालम्बनं तस्य तेन नारायणः स्मृतः ॥
Therefore, Narayana is declared by the Vedas, and the knowers of the Veda, as the near-relative (mother, father, preceptor, abode and refuge) of all beings in this universe.
The term ‘Narayana’ signifies that He is having under his rule the essential nature, existence and functioning of all the three kinds of sentients and non-sentients,
The letter T signifies the non-sentient entity that is subjected to mutation. The letter T which is prefixed before ‘T’ to form ‘Nara’, signifies the chetana, which is not subjected to change in his essential nature. The word ‘R’ signifies the multitudes of Naras’ or sentient principles. The Lord is the ‘Ayana’ to these multitudes of ‘Naras’. By this term ‘ayana’, the Supreme Lord, to whom the ‘svarupa’, ‘sthithi’ and functioning of the three kinds of sentients and non-sentients are subordinated, and who is the cause of all these entities, and who happens to be the Supreme Object of attainment by virtue of His most blissful nature - is signified. This significs that the Lord is the ground or support of all the three worlds, as pointed out in ‘BuaTER 2011 tara tetani Haffera’ | The word ‘ayana’ points out - according to different derivations from the roots ‘ईयते अनेन’,
$ud ht’ and ’ A’ that He is the ‘upaya’, ‘upeya’ and ‘adhara’ - the means of attainment, the goal and the support respectively. The supremacy and accessibility that are helpful for ‘upeyatva’ and ‘upayatva’ are to be understood here. By the derivation of the term ‘Narayana’ through
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‘बहुव्रीहि’ compound as ‘नाराः अयनं यस्य सः, the ‘antharvyapti’ or internal pervasion is known, whereas through ‘तत्पुरुष’ compound as ‘नाराणां अयन’, ‘bahir-vyapti’ or external pervasion is known. To pervade an entity wherever it is - so that it cannot be said that, it is not there - is internal pervasion. External pervasion is, to be even in all places, where an entity is not.
The letter ‘अ’ in pranava, and the term ‘Nara’ and ‘ayana’ in the term ‘Narayana’, serve different purposes of pointing out ‘rakshakatva’, ‘karanarva’ and ’nityatva’ and ’netrutva’ and ‘upayatva’ and upeyatva’ respectively. Though Paramatman is characterised by all other entities, and though He is all pervasive, He is not tainted with the defects of those entities on account of His essential nature of ‘apahatapapmatva’ or being opposed to all that is defiling.
This Mantra, thus establishes that Paramatman is different and distinct from the other two entities on account of the fact of this pervasion, and His being the support and Master of every other entity.
न रिष्यति च सर्वत्र नरस्तस्मात्सनातनः । नरसम्बन्धिनस्सर्वे चेतनाचेतनात्मकाः ॥ ईशितव्यतया नारा धार्यपोष्यतया तथा । नियाम्यत्वेन सृज्यत्व प्रवेशभरणैस्तथा ।
अयते निखिलान् नारान् व्याप्नोति क्रियया तथा । नाराश्चाप्यायनं तस्य तैस्तद्भावनिरूपणात् ॥ नाराणामयनं वासस्ते च तस्यायनं सदा । परमा च गतिस्तेषां नाराणामात्मनां सदा ॥ As He is never decaying, the primeval Paramatan is designated as ‘Narah’ (:). The sentients and non-sentients that are inseparably related to Nara’, the Lord, are called ‘Narah’ (ART:). The relationship between Him and the other entities is as follows -
They are ever subservient to Him depending upon Him for their very essential nature;
They are depending upon His will for their functions, being created by Him, being ensouled by Him, being ruled over by Him and being supported by Him.
The Paramatman rules over all others, pervades them through the acts of pervasion, controlling and supporting. The sentients and non-sentients are the means of jnana, because through the ’nārāh’, the existence of Brahman is pointed out. He is the ‘vasasthana’ or abode of the chetanas and achetanas. Those chetanas and achetanas are ever pervaded by Him. He is the ‘gathi’ or the object of attainment for those naras or atmans.
Thus, by the term Narayana, the Supreme Paramatman, the internal ruler in all entities, the one who is related in all ways as the mother, father, teacher, brother and others, the most Supreme Ishvara is expounded. He is the one natural relative of all - a ‘Nirupadhika-Bandhu’.
The dative case in the term Narayana is declared by Desika as a prime part which is the cause of the attainment of the fruit, in the Mula Mantra. According to the various constructions of the ‘phala-prarthana’ or prayer for the supreme object of attainment, happens to be in this dative casc. The ‘sampradana’ or the dative signifies the master of
CIOUS
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the object to whom that is being given - 3441-ref silera संप्रदानत्वमिष्यते’ ।
Though in this context, the offering of the atman to the Lord, as an object to be saved by Him, is the meaning of the dative case, an object that is subservient to the Lord alone, is being offered to Him to be protected by Him alone. It is not something belonging to one, offered to another for protection. To whom this offering is made, if it is asked, it is said to the Great Lord, Maha Vishnu.
तत् कस्मा इत्यपेक्षायां विष्णवे स इतीर्यते ।
So, the meaning of the dative, is explained here. This is applicable to the dative case of the term Narayana’, in the Mula Mantra also. The meanings of the seven letters in the Mula Mantra, beginning with Na-kara’ have been explained
in the Mantra Smritis and Desika quotes them in this context.
Like this, from a detailed study of the derivation of the meanings of the term and letters of this Mula Mantra, it becomes established very clearly that the mirror of the form of the Mula Mantra, reflects clearly the essential nature of the Paramatman, as well as the jivatman, that are difficult to understand otherwise.
Desika has elaborately expounded the essential nature of the Paramatman, that is explicit and implicit in the Mula Mantra. He counts in all 108 auspicious qualities, and in the end summarises in one verse the supreme nature of Paramatman as follows:
इह संग्रहतः श्रीमान् गोप्ता शेषी समाधिकदरिद्रः । शरणं सर्वशरीरी प्राप्यस्सेव्यश्च साधुभिर्भाव्यः ॥ In this Mula Mantra, the protector who is associated with Goddess Maha Lakshmi (akārārcha - the meaning of 370) the Sheshi, who is not having anyone equal to Him and greater to Him (the meaning of the dative dropped in 31051), the protector of all the meaning of Namas), the one who has all other entities as his body (the meaning of Narayana), and who is the ultimate object of attainment and who is the one that is to be served by all the meaning of 3711), is to be reflected upon by all virtuous people.
Likewise, the characteristics of the jivatman as reflected in the Mula Mantra, have been counted and described as suggested in the Mula Mantra. Desika concludes this exposition, summing up the supreme significance of the Mula Mantra, in the following verse:
पदत्रयेऽत्र संक्षेपात् भाव्यानन्याहशेषता । अनन्योपायता स्वस्य तथानन्यपुमर्थता ॥
In the three words of this Mula Mantra, what are necessarily to be reflected upon are -
- subservience to Him alone and not to any other (the
meaning of Pranava) 2. the means of attainment being the Lord alone and none
other (the meaning of Namah) and 3. the object of attainment being the Lord alone and none
else (the meaning of Narayanaya).
Thus, Desika has expounded the significance of the Mula Mantra as mentioned in the statement
अष्टाक्षरान्तस्थम्।
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11
This supreme Mantra, establishes conclusively - the essential nature of the three entities – the sentient, the non-sentient and Ishvara distinctively, and establishes their differences from one another; the mutual difference and distinction between one jiva
and another jiva; 3. the natural difference between Ishvara and the jivatman
on account of the shesha-sheshi bhava; that the particular deity Sriman Narayana alone is the material cause and instrumental cause of this universe.
When one lives in the company of those people, who are reflecting over the supreme meanings of this eminent Mantra as stated above, no doubt arises about the nature of
the Supreme as well as the nature of the jivatman.
How are the three terms of this great Mantra, to be related with one another to form a whole sentence? Are the three terms suggesting a single sentence or are they forming two sentences or are they to be taken as three sentences?
Desika points out that they signify particular meanings when they are studied in these forms. While the three terms are taken to form one sentence, then the order of the meanings is as follows:
प्रणवप्रतिपाद्यस्वभावविशिष्टाय नारायणाय नमः
According to this, the pranava becomes another name of the Supreme Paramatman. This will be emphasising the ‘upaya’ or the means of realisation (upaya-param). The other two viz., svarupa and purusharta, should be taken as included in ‘upaya’. This is taken to signify by some masters, as ‘shesha-vritti-para’ i.e., the function of subservience by the body and speech, as pointed our in allsifoyai ke1 74 RA qilga’
Here the first part of folding the hands relates to body - ‘kayaka-shesha-vritti’ - and the second part relates to ‘vachika-shesha-vritti’. This kind of service by virtue of subservience happens through the reflection of one’s essential nature. For making explicit all these meanings of ‘upayatva’ and ‘shesha-vrittitva’, this Mantra, is reflected as two sentences: 1. I am by nature subservient to Him, who is characterised
by 370R and the term Narayana and who is having the qualities of rakshakarva and sarvadhāratva
I am not for myself; I am not the natural master of anything; I am not by myself independent. It may be emphasised a follows:
I am subservient to Narayana alone, who is signified by 37061 From this, it becomes established that the one cause of all, is no other deity than Narayana.
For Mantras, the order of words or ‘Pada-krama’ is decided according to tradition. But, according to the meanings, the relationship of the words may be explained. If two sentences are understood in this Mantra, then it will signify totally the svarupa. That is why, it is pointed out by the masters, that one is born in the Tirumantra. When one realises that he is subservient to none other, i.e., not dependent on any other person, he will surrender to Him alone, for atraining Him alone as the supreme object. Thus, he becomes established in the means and ‘prayojana’.
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It is explained by masters that the Mula Mantra is signifying self-surrender with all the accessories (सपरिकरात्मसमर्पणम्)
According to this interpretation, the HR in pranava, will have to be taken in the nominative case. The meaning will be like this:
This oblation of the atman which is by nature subservient to the Paramatman, is offered for being protected, to Narayana alone, who is the ‘sheshin’ by nature and who is designated by the letter 370m. Then, the term 74: will sever the relationship with himself and means that the burden of protection is not for me. This is as prescribed in oblations performed with the mantra
G1414 7 ‘. Here, it is ordained that it is related to Paramatman and one’s own relationship is negated. (परसम्बन्धविधि, स्वसंबन्ध निषेध)
In this interpretation, both the sentences serve definite purposes. The burden of protection is not entrusted to any one different from Him and it is not a burden on me also.
This fact of Mula Mantra, signifying ‘atma-nivedana’ is declared by Bhagavan Ramanuja, in his Nitya Grantha, as मूलमन्त्रेण स्वात्मानं देवाय निवेद्य । Even in Vaikuntha Gadya, Ramanuja says - ’than 1994-i Daftarefach परिचर्याकरणाय परिगृहीष्वेति याचमानः प्रणम्य आत्मानं भगवते निवेदयेत्’।
If it is observed that there is no word for praying as such in the Mula Mantra, Desika points out that the verbEssence of Srimad Rahasyatraya Sararn
‘RI’ may be understood in respect of each of the two sentences. Then it will be - 3* FRI494 RTH’ 1 74: RITA’
This kind of interpretation will be similar to the interpretation of the second khanda or part of the Dvaya Mantra, where there is a prayer for ‘ishta prapti’ and ‘anishta nivritti’. In this interpretation, the reflection upon one’s svarupa is included.
When this Mula Mantra is interpreted as having three sentences, svarupa and purusharta will be explicit and the ‘upaya’ will be understood. If two of the three viz., svarupa, upaya and purushartha, are taken as explicit, the other one will be implicit in it. The svarupa, upaya and purushartha are literally meant by the terms of the Mula Mantra. The ‘pranava’ and ’namas’ expound svarupa. The third letter, and the dative case dropped in all of ‘pranava’, will be signifying the prayer for purushartha with the term ‘RIH being understood. Even here, Narayana inseparably associated with Goddess Lakshmi is signified. The prayer that is submitted to the Lord here is ‘Fra företai’ or loving service to the Divine for all time to come. This kind of divine service may be mentioned in terms of Ishvara as also in terms of the Prapanna. It may be mentioned like this
“I should obtain kainkarya, which will delight you”, or it may be said, “you must delight by making me your kinkara”,
The prayojana or benefit is clearly established for both here. This kind of ‘kainkarya-prapti’ is the ultimate end of life. This ‘kainkaryam’ or divine service is not in conflict with the equality the jiva gains in enjoyment of bliss and
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attainment of knowledge with the supreme, in the state of liberation. Because, ‘kainkaryam’ is the fruit of seshatva which is the essential nature of the jiva. The subservicnce to the Lord or inquira’ is declared in the pranava and is reflected in the namas, where utter dependence upon the Lord and the fact of existence only for the sake of the Lord, are suggested, will culminate in eternal service to the Supreme Paramatman mentioned as ‘Narayanaya’. This भगवत् कैंकर्य’ extends further to भागवत कैंकर्य which is the culmination of the attainment of the object of life. This kind of ‘kainkarya’ is the cause of the infinite bliss and not the cause of sorrow that results out of servitude to the ungodly oncs.
In this sacred Mantra, it is explained that the three terms themselves signify svarupa, upaya and purushartha. The pranava signifies the svarupa; the namas the upaya and the rest of the Mula Mantra, is expounding the prayer for purushartha. This interpretation is similar to the exposition of tartva, upaya and purusharta in Vedanta Sutras. The first two chapters of Vedanta Sutras deal with the Supreme Reality, and the subordinate realities. The third chapter expounds the upaya or the means of liberation, along with its accessories. The fourth chapter expounds the ‘phala’ or the ultimate object of attainment. The essential nature of the higher reality and the lower reality expounded in the first two chapters and the ‘phala-svarupa’ that is described in the fourth chapte, are equally applicable to a prapanna. The truths that are taught in the ‘Vairagya-pada’ and ‘ubhayalinga-pada’ of the third chapter, are necessarily to be known by a prapanna also. The description of the different types of ‘upasana’, exclusively relates to the relevant upasaka.
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Essence of Srimad Rahasyavaya Saram
For a Prapanna, the Prapatti that is performed by him awards the same result through the grace of the Lord.
The performance of the ordained duties of one’s station in life (Varnashrama Dharmas) described in the fourth chapter of the Vedanta Sutras, happens to be an accessory to upasana; but, a Prapanna is obliged to observe all those duties, as carrying out the commands of the Lord, though not as an accessory to Prapasti. Thus, the truths expounded in the Vedanta Sutras are implicit in the Mula Mantra. On account of a clear comprehension of the truths taught by the Mula Mantra, one becomes unassailable by any other school of thought. He will not be disturbed by any kind of provocation or acclamation:
न प्रहृष्यति सम्माने नावमानेऽनुतप्यते । गंगा हद इवाक्षोभ्यः यस्स पण्डित उच्यते ॥
“He does not delight when honoured nor does he feel sad when dishonoured, like the deep waters of the Ganga, he will never be disturbed. Only such a person is a ‘pandit’.”
In concluding this exposition of the great M
s exposition of the great Mantra, Desika glorifies the greatness of this Mantra in the following verses:
ऋचो यजूंषि सामानि तथैवाथर्वणानि च । सर्वमष्टाक्षरान्तस्थं यच्चान्यदपि वाङ्मयम् ॥
“What is taught by the Rik, the Yajus, the Samans and the Atharva - all that, is contained in this Great Mantra - Ashtakshara. Not only this much, what all else is found in speech, does exist in this.”
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By once reciting this Mantra with full faith, one gains at once what is gained by the study of all Vedas.
यस्य यावांश्च विश्वासः तस्य सिद्धिश्च तादृशी । एतावानिति नैतस्य प्रभावः परिमीयते ॥
“The greatness of this Mantra cannot be exactly measured as this much. The realisation will be that much, to one whose faith is that much.”
A person who has supreme faith in this Mantra, will realise the infinitc greatness of this Mantra. Desika says in conclusion, cven the promulgator of this Mantra and the deity of this Mantra, who is by nature omniscient and seer of this Mantra, cannot know fully the greatness of this Mantra, as it is not specified that it is fully knowable by
such and such.