SrI sArasAram --I (4)

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srI:

 

SrI sAra sAram – I (4)

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I – ThirumantrAdhikAram

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Introduction (continued)

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After explaining why the Dvaya mantra follows the Thirumantra, SwAmi Desikan

further proceeds to give reasons for placing the Carama-SlOka at the third

place:

“ivai iraNdilum thORRina upAyaththin adhikAri-viSEshaththaiyum ithu

dhushkara-anga-nirapEkshamumAi, svantramumAna nilaiyaiyum

virOdhi-nivrutti-amsaththaiyum veLiyiTTu akincananai bhara-samarpaNaththilE

mooTTith thaLumpAthapadi thERRukaiyAlum, Carama-SlOkam pinbu anusamdEyam.â€

Of the rahasya-traya (three secrets), the Carama-SlOka comes at the last. The

reasons given are logical. The third place is given to it both from the angle of

its order and also because of its own importance. Let us first see the meaning

of this paragraph:

Meaning:

“ivai iraNdilum thORRina upAyaththin adhikAri-viSEshaththaiyum†--

Out of these two mantras, namely, the Thirumantra and the Dvaya mantra, what is

derived is the special qualification for adopting the means (of prapatti).

“ithu dhushkara-anga-nirapEkshamumAi†-- This means of prapatti does not

have any difficult observations as its auxiliary.

“svantramumAna nilaiyaiyum virOdhi-nivrutti-amsaththaiyum veLiyiTTu†–

Prapatti is an independent means; on other hand, it has an advantage; that is,

it removes the stumbling block of our previous karmas. These two aspects are

openly expressed in the Carama-SlOka, says SwAmi Desikan.

“akincananai bhara-samarpaNaththilE mooTTith thaLumpAthapadi

thERRukaiyAlum†-- The Carama-SlOka does one more thing. It comforts the

person who cannot adopt any other means like bhakti-yOga. This apart, it induces

such a destitute to adopt the means of surrendering the responsibility of

protecting him to a competent person. More than anything, it comforts the person

not to feel dejected thereafter.

Because of these reasons, the meditation on the Carama-SlOka comes after the

previous two mantras, i.e., Thirumantra and the Dvaya mantra, says Swami

Desikan:

“carama-SlOkam pinbu anusamdEyam†–

The Carama-SlOka is attended to later, that is, after the Thirumantra and the

Dvaya mantra.

Explanation:

After knowing the concept of SaraNAgati in brief as well as in detail from the

Thirumantra and the Dvaya mantra respectively, we must know who is fully

qualified to undertake this means. SwAmi Desikan says that it can be found out

from the Caram-SlOka.

This Carama-SlOka also clears the doubt whether it is required to perform any

difficult action as its auxiliary. It makes it clear that prapatti does not

expect any such additional action to be performed, as prapatti itself is the

direct means for attaining mOksha and since it is capable of removing the

effects of the past karmas which are the stumbling blocks on the path towards

mOksha. Making clear all these doubts, the Carama-SlOka induces the aspirant,

who feels himself as a destitute because of his inability to adopt the difficult

means like bhakti-yOga, not to worry anymore, as he can undertake the easy means

of prapati straight-away. Since the Carama-Sloka removes all the worries and

makes the adoption of prapatti very easy, it is entitled to be meditated upon

after the Dvaya mantra.

 

(To continue)

dAsan

Anbil S.SrInivAsan

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