SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Subsequently, as said in “avadhAraNamanyE thu madhyamAntham vadhanthihi” and in “asvAthantharyanthu jIvAnAm Adhikyam paramAthmana: | namasAprOchyathE thasmin nahanthAmamathOjjithA ||” (nama: explains pArathanthryam (subservience) of jIvAthmA and svAthanthryam (independence) of paramAthmA. In such nama:, ahankAram (confusing body to be self) and mamakAram (possessiveness) are eliminated), viLAnjOlaip piLLai is mercifully keeping the meanings of ukAram [in praNavam] which expressively reveals the elimination of servitude towards others and affirms servitude towards bhagavAn, and nama: which expressively explains aspects such as being not qualified to exist for the self and being subservient (towards bhagavAn) which matches that of achith (matter), which are expressively explained here and were not explained in previous aspects.
andharanga sambandham kAtti – The meaning of ukAram which is well explained, is to show the exclusive servitorship relationship between AthmA and bhagavAn, up to eliminating servitude towards self and having total dependence like that of achith, and up to the ultimate state of servitude towards bhAgavathas; it is said in ashta SlOkI 1 “ukArOnanyArham niyamayathi sambandha manayO:” (ukAram reveals the exclusive relationship between vishNu and jIva); since the relationship does not guarantee elimination of servitude towards others and since one cannot tolerate hurdles for self, here viLAnjOlaip piLLai explains in this manner, what is qualified as “antharangam”.
Here ukAram is used as avadhAraNArtham (showing restrictive nature) as per sthAna pramANam (similar usage in other places; for example, u is used in place of Eva (only) elsewhere). Why is it considered as anyayOga vyavachchEdham (exclusive distinction – an attribute which is exclusively held by this entity) instead of just ayOga vyavachchEdham (co-existing distinction)? [The concept is instead of saying “jIvAthmA is only a servitor for bhagavAn”, it is said “jIvAthmA is an exclusive servitor to bhagavAn only”] When an object and its attribute are explained equally with the same case, ayOga vyavachchEdham can be present and in other cases where the case is not the same, such rule does not apply; hence there is fault in saying that this EvakAram (ukAram) can be anyayOga vyavachchEdham. This is clearly seen in the passage such as “dhEvadhaththam prathyEva dhaNdanam” (dhEvadhaththan is the target of punishment).
Alternatively – andharanga sambandham implies the nava vidha sambandham (nine types of relationship) which are shown in thirumanthram in prakruthi, prathyaya and dhAthu words as said in “pithAcha rakshaka SEshi bharthA gyEyO ramApathi: | svAmyAdhArO mama AthmA cha bhOkthA chAdhya manUdhitha: ||” (It is explained in thirumanthram that SrIman nArAyaNan is the father, protector, lord, husband, object of knowledge, owner, substratum, super-soul and enjoyer of chEthana).
All the nine types of relationships are explained clearly in thirumanthram, as follows:
- pithA puthra sambandham (father-son relationship) – in the first word, praNavam, in the first letter akAram, in the prakruthi (word origin, natural) aspect, as said in subhAlOpanishath “pithA nArAyaNa:” (nArAyaNa is the father), SrIvishNu purANam 1.9.126 “dhEva dhEvO hari: pithA” (hari who is the lord of lords, is the father) and periya thirumozhi 1.1.6 “embirAn endhai” (My benefactor, my father)
- rakshya rakshaka sambandham (protected-protector relationship) – in the same akAram, in the dhAthu (verb root) aspect namely “ava rakshaNE“, as said in thaiththirIya upanishath Anandhavalli “kOhyEvAnyAth ka: prANyAth” (Who will live without this great bliss?), SrIvishNu purANam 1.22.21 “na hi pAlana sAmarthyamruthE sarvESvaram harim” (None other than SrIman nArAyaNan can protect) and thiruvAimozhi 2.2.8 “karuththil thEvum ellap poruLum varuththiththa mAyap pirAnai” (the spectacularly capable supreme emperumAn who created dhEvas and all other beings through his sankalpam)
- SEsha SEshi sambandham (servitor-lord relationship) – in the prathyaya (suffix) in luptha chathurthi (hidden case) of the praNavam as said in SvEthaSvathara upanishath “pathim pathInAm” (lord of lords), SrIvishNu sahasranAmam “jagath pathim dhEvadhEvam” (lord of the universe and lord of the lords) and thiruvAimozhi 1.1.1 “amarargaL adhipathi” (lord of nithyasUris)
- bharthru bhAryA sambandham (husband-wife relationship) – in the second letter of praNavam, ukAram, since it is avadhAraNam (restriction/exclusiveness), as said in “bhagavatha EvAham” (I am for bhagavAn only), SrI rAmAyaNam sundhara kANdam “lOka barthAram” (Husband for the universe) and periyAzhwAr thirumozhi 5.4.2 “paRavai ERu parampurudA nI ennaik kaik koNda pin” (Oh one who rides garudAzhwAr! After you accept me)
- gyAthru gyEya sambandham (Knower-known relationship) – in the third letter of praNavam, makAram, as per the dhAthu, “manu avabOdhanE” (Knowing), as said in bruhadhAraNyaka upanishath 6-5-6 “nidhidhyAsithavya:” (to be meditated upon), mahAbhAratham 178.11 “dhyEyO nArAyaNas sadhA” (Always meditate upon nArAyaNa) and thiruvAimozhi 8.8.3 “uNarvin uLLE niRuththinEn” (I placed him in my thoughts)
- sva svAmi sambandham (owned-owner relationship) – in the second word of thirumanthram, nama:, as said in katOpanishath 2.1.12 “ISAnO bhUtha bhavyasya” (He is the leader in present and future), vishNu thathvam “svathvam Athmani sanjAtham svAmithvam brahmani sthitham” (The quality of being the belonging is inherently natural to the soul; the quality of being the owner is inherently natural to the brahmam) and thiruvAimozhi 6.10.10 “ulagam mUnRudaiyAy” (one who owns the three worlds)
- SarIra SarIrI sambandham (body-soul relationship) – in the third word of thirumanthram, nArAyaNAya, in the part nAra, as said in upanishath 7 “yasyAthmA SarIram … yasya pruthivI SarIram” (for whom, this AthmA is a body, this earth is a body), in SrI rAmAyaNam yudhdha kANdam 117.26 “jagath sarvam SarIram thE” (The entire cosmos is your body) and thiruvAimozhi 1.2.1 “ummuyir vIdudaiyAnidai” (submit yourself unto the master who is the controller/giver of mOksham)
- AdhAra AdhEya sambandham (supporter-supported relationship) – in the part ayanam [of the third word], as said in chAndhOgya upanishath “sadhAyathanA:” (every one is having bhagavAn as the abode), SrI bhagavath gIthA 7.7 “mayi sarvam idham prOtham sUthrE maNigaNA iva” (All these entities are strung on me like gemstones strung on a string) and thiruvAimozhi 8.7.8 “mUvulgum than neRiyA vayiRRil koNdu ninRozhindhAr” (he who is having the three worlds inside him without disregarding the protector-protected relationship)
- bhOkthru bhOgya sambandham (enjoyer-enjoyed relationship) – in the visible chathurthi, Aya, as said in thaiththirIya upanishath “aham annam aham annam” (I am food, I am food), SrI bhagavath gIthA 5.29 “bhOkthAram yagya thapasAm” (I am the enjoyer of all sacrifices and penances) and thiruvAimozh 10.7.3 “ennai muRRum uyir uNdu” (Consuming me fully).
Will be continued in the next part …
adiyen sarathy ramanuja dasan
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