1. Note from the Editor

Dear Bhagavatas,

We give below excerpts from Chapter 20 of "Hinduism Rediscovered" dealing with " The three Great Mantras".

The next few postings formed part of the talk the undersigned was privileged to give to a select group of committed Srivaishnavas who attended the late night session on 29th December 96, the concluding day of the Swami Desika Darsana Satsangam Conference at Buffalo, New York.

This issue deals with "Moola Mantra- The Root Mantra"

Dasoham
Anbil Ramaswamy

2. Excerpts from Chapter 20 of "Hinduism Rediscovered"
dealing with "Moola Mantra - The Root Mantra"

THE THREE GREAT MANTRAS
There are about 70 million Mantras. More than 80% of them relate to Bhagavan. Of these, three Mantras are considered very important because they emphasize the omnipresence of the Lord. They are called 'Vyapaka Mantras'. They are the six- lettered 'Namo Vishnave'. the eight- lettered ' Namo Narayanaya' and the twelve- lettered " Namo Bhagavate Vasudevaya' with the 'OM' prefixed to them. Vishnu Gayatri combines the three thus: " Narayanaya Vidmahe; Vasudevaya Dhimahe; Tanno Vishnu Prachotayath'. Even among these three, the highest and most important is the eight- lettered Mantra known as Ashtakshara a.k.a. Moola Mantra, Tiru Mantra etc.,

This Ashtakshara together with the Dvaya Mantra and the Charama Sloka are the three greatest Mantras. Their effect and efficacy can be fully experienced only if and when they are duly transmitted by a qualified preceptor to a qualified disciple.

The Sastras caution clearly that such a transmission should not be resorted to indiscriminately by anybody to anybody. That is why they are called the three great secrets- Rahasya Traya.

The essence of these have been lucidly explained by the undisputed master, Swami Sri Vedanta Desika in his 'Rahasya Traya Sara'. Our effort here is only to provide a ' sneak preview' in broad outline but faithfully following the manner of presentation by the great master.

We hope that this will induce those interested to seek 'Upadesa' (initiation) at the feet of a qualified Acharya who will instruct on the esoteric aspects as also the Seer (Rishi) to whom they were revealed, the metre (Chandas) to be employed, the God (Devata)to whom they are addressed. It will be an added advantage to know and recite also the germ (Bija) , the potency (Sakti), the color (Varna),the application (Viniyoga), the locality (Stana) , the dedication (Nyasa) etc.

The Moolamantra clarifies the essential nature of the Jeevatma, the essential nature of Paramatma, creates a longing on the part of the former to attain the latter, confirms what qualifies the Jeevatma to secure what it longs for.

The Dvaya indicates the way and the procedure to be adopted by the Jeeva in its efforts to attain Paramatma.

The Charamasloka is the command of the Lord requiring the Jeeva to take recourse to the way and follow the procedure laid down and contains the unconditional promise to grant what the Jeeva aspires for.

Since the Moolamantra bestows real spiritual existence to the Jeeva it is said 'to maintain' (Dharaka);

the Charamasloka is the final word providing the means omitting nothing that should be learnt, it is the 'nourisher' ( Poshaka );

And, the Dvaya mantra is the immediate cause of attainment of the supreme goal by a single utterance of it (of course, in the proper manner, it is an 'object of enjoyment' ( Bhogya).

SECTION 1 : MOOLA MANTRA ( THE ROOT MANTRA )

ADHIKARA 27 : MOOLA MANTRA ADHIKARA OF RAHASYA TRAYA SARA

Moolamantra was revealed by Badri Narayana himself to his disciples Nara and Narada who taught it to Sri Pundareeka, from him to other disciples through the lineage of Gurus.

NARADEEYA KALPAM says: " This Mantra which is beginningless is the greatest; the best among secrets and the most purificatory"1

It also confirms
"Just as there is no God greater than Narayana, there is no mantra greater than Moola mantra"2 The Moola mantra is both Vedic and Tantric. It is Vedic when uttered with the Pranava prefixed and the dative suffixed to the word Narayana; Without these, it is a Tantric mantra that can be uttered by anyone without restriction of caste or sex. In either case, the effect will be the same.

PRANAVA :
The Pranava consists of three letters A, U and M plus the Anuswara representing the Rik, Yajur, Sama and Atharvana respectively in terms of Vedas.

Depending upon the duration of the utterance of the syllables, in one, two, three and three and a half matras (seconds), they confer enjoyments pertaining to the terrestrial, atmospheric , celestial and finally Paramatma himself respectively.

"AUM" is a word that represents to our ears that sound of the energy of the Universe of which all things are manifestations. You start in the back of the mouth 'ahh' and then 'ooh'. You fill the mouth and 'mmm' closes the mouth. When you pronounce this properly, all vowel sounds are included in the pronunciation, AUM. Consonants are here regarded as interruptions of the essential vowel sound. All words are thus fragments of the form of forms. AUM is a symbolic sound that puts you in touch with the resounding being that is the Universe.

AUM is called the four element syllable. A- U- M and what is the 4th element?. The silence out of which AUM arises and back into which it goes, and which undelivers it" -2A

THE LETTER A :
The letter A refers to Paramatma as Seshi; M refers to the Jeeva as Sesha and U emphasizes the relationship between them to the exclusion of other entities. Just as A is the first letter ( Vakya) of the alphabet, the Paramatma is the ( Vachaka)- the primordial of all that is represented by words.

The saint Tiruvalluvar also says much the same thing in his Tirukkural - 3 :

The letter A is derived from the root 'AVA' which means 'to protect'. As no limiting condition is attached to the root, it means that Paramatma is the unconditional protector of all.

THE LETTER U :
As radiance cannot be separated from the Sun, when A is mentioned it is said to represent implicitly Bhagavati , the divine consort, Sri Mahalakshmi.

Just as in 'Agnisoma' sacrifice in which both Agni and Soma are invoked to receive the oblations, in A rest the inseparable divine couple.

Katasruti however interprets U as representing Sri Lakshmi, A represents Vishnu and M representing the Jeeva who is the Sesha and Dasa for both.4

As A itself represents both Vishnu and Lakshmi, U will carry the other meaning viz., ONLY. By employing U, the Pranavam excludes the 'Seshatvam' of M to anyone other than the divine couple. (i.e.) other deities and their followers.

But, being Sesha to Bhagavatas ( devotees of Bhagavan) does not vitiate the Seshatvam of M to the divine couple as explained in Purushartha Kashta Adhikara in the Chapter on Prapatti.

THE LETTER M :
The letter M ( which is short for the Sanskrit Ma ) represents Jeevatma.

TATTVA SAGARA SAMHITA lays down that the five groups ( vargas) of Consonants each denoting the different verities are as follows:-

1. The five Gutterals of ,' Ka 'group = the five elements (Bhutas);
2. The five Palatals of ' Cha' group = the five motor organs (Karmendriyas )
3. The five Linguals of ' Ta' group '= the five sense organs (Gnanendriyas)
4. The five Dentals of ' Tha' group = the five evolving principles (Tanmatras)
5. Of the five Labials of "Pa' group '-
1. ' Pa ' = the   mind (Manas),
2. 'Pha' = the Individuality ( Ahankara)
3. ' Ba' = the Universal mind ( Mahat)
4. ' Bha' = the primordial matter (Prakriti) and
5. ' Ma' = the jeevatma as the 25 th letter.

The expression 'Ma' is also derived from 'Mana' to know; 'Mas '-to measure' as seen from BRAHMASUTRA ( 2.3.19). Etymologically, it gets derived from ' Mana Gnane' and ' Mana Parimane' which means that the jeeva's essential nature is knowledge and being atomic in size. (Gnanaswarupa and Anuswarupa). The expression is also derived from the root 'Asmat' where the prefix 'As' and the suffix 't' are dropped in accordance with Vedic usage - which gives the meaning of ' Aham' or 'I.

THE WORD NAMO
The word 'Namo' can be split into 'Na' + 'Mama' - meaning 'Not mine'. Why' Na' comes before' Mama'? It is like Anjaneya reporting to Sri Rama "Seen Sita"- "Drishta Sita" hastening to communicate the fact of having seen her lest a different conclusion should be inferred.

Similarly, here the purpose is to hasten to assure that the Jeeva is not a Sesha or Dasa even to itself as much as to anyone else other than the divine couple. In other words, it seeks to dispel conceit (Aham-kara) by asserting 'Nothing is mine'. This Aham-kara is different from the one denoted by the labial 'Pha' mentioned earlier.

It also seeks to dissociate the Jeeva from the notion of being a 'Seshi' to its own form (Swarupa), its own body (Sarira) or its own attributes( Svabhava).- which are all given to it by the will of God. It seeks to emphasize that it has no independence (i.e.) without the help of God,- 'Na Mama Swaatantrya".

In fact, even the adoption of the Upaya or the doership is stimulated by the protectorship of Paramatma as stated in BRAHMASUTRA 5

This dependence- ("Paratantriyam' ) and this servitude ( Dasatvam) are indeed unpleasant in this world because they arise out of Karma-'Karma vasaat' and rendered to unworthy entities. When it relates to Bhagavan, it becomes agreeable - 'Abhimatameva'. The very fact of the Jeeva becoming Sesha and Daasa is also due to the will of Bhagavan (Sankalpa).

Sometimes, it can also arise on account of an innate natural desire on the part of the Sesha to serve the great. Even Krishna admitted his Daasyam of his own accord to the elderly kith and kin. Similarly, Lakshmana did Daasyam to Sri Rama on his own.

In AHIRBUDNYA SAMHITA, Siva explains the meaning of Namah in three ways:

1. STULA ARTHA: Gross etymological derivation referring to the inherent nature of the Jeeva as Sesha. Bowing the body is acceptance of the greatness of the one bowed to; when done with the eight angas ( limbs), it is 'Sashtanga' and is the perfect Namas.
2. SUKSHMA ARTHA: Subtle meaning as seen in 'Nirukta' when it refers to bowing in thought , word and deed with an understanding of the bowing to be a Sadhyopaya ( means).
3. PARA ARTHA: Supreme meaning derived from the Sastras thus: NA indicating the Upaya; MA indicating its importance and S indicating Bhagavan, the Siddhopaya.( goal )

The word Narayana is derived in two ways thus :-

1) Narah + Ayanam + Yasya := He to whom Naras are the abode. This is called 'Bahuvrihi Samasa' which emphasizes the IMMANENCE of the Lord Antar Vyapti). THIS MEANS IT CANNOT BE SAID THAT HE IS NOT WHERE THEY ARE.

2) Naranam + Ayanam := The resting place of the Naras This is called 'Tatpurusha Samasam' which emphasizes the TRANSCENDENCE of Bhagavan (Bahir Vyapti).  THIS MEANS 'HE IS WHERE EVEN THEY ARE NOT'.

This is explained in the Sloka: which says " whatever there is in the world that can be seen or heard Lord Narayana indwells in all of them and surrounds all of them - '6

THE WORD NARA
The word Nara is derived thus:-' Ru' means 'perish'.' na' is the negation. When prefixed, it means 'that which is imperishable'. According to Sastras, there is nothing that is destroyed. They only manifest and disappear as per the will of God. Thus, the Jeevatma, and the Paramatma share this quality. 'Nara' is generally used to denote a collection of all imperishable beings . So, it includes all the reals (tattvas) that exist.

Narayana is also called nara because the root 'nru" means 'to lead'. As he is the real World leader, he is called Narayana.

If Nara were to refer to the Jeeva, a question arises why it has to be employed when already the letter ma in aum refers to the Jeeva?.

This is because in Pranava ( OM ), the emphasis is on the JEEVA BEING THE 'SESHA' while in the word Narayana emphasizes that PARAMATMA BEING THE 'SESHI'.

THE WORD AYANA
The word Ayana is derived variously as follows:-

1)  'Iyate Idam Iti           = That which is pervaded
2)  Iyate Asmin Iti           = That in which it rests
3)  Iyate Anena Iti           = That by which or with which it goes
4)  Iyate Asou Iti            = That which is reached.

Thus, the three words in the Ashtakshara Mantra viz., Pranava, Namah, and Narayana indicate Lord Vishnu and Lord Vishnu only as the sole cause, the means and the goal respectively.

The Moolamantra has been variously explained to have 10 different esoteric meanings:
1) As one sentence having two meanings indicating -

         (i)   the essential nature of the Jeeva and 
        (ii) its activity as Sesha
2)     As two sentences having three meanings :indicating-
         (iii)  the essential nature of the self
         (iv) surrender of the self by a positive and a negative  
        statement
         (v)   prayer for the Purusharta
3)     As three sentences with five meanings indicating-
          (vi)  the first two words denoting the essential nature  
        and the third, the prayer
         (vii) the Pranava  denoting the essential nature and the  
        other two prayer for the removal  of  undesirable elements      
        (Anishta Nivritti) and attainment of the goal desired ( Ishta   
        prapti)
          (viii) the Pranava denoting the essential nature and the 
        other two the means (Upaya)
         (ix) the first word denoting the surrender and the other  
        two prayer for the attainment of  the desired goal
         (x) the three words denoting respectively  the Tattva,    
        Upaya and the Purusharta.

As for now, it would suffice to understand that the words A, NARA and AYANA represent Bhagavan being the cause, the protector, the eternal guide, the resting place, the indweller and the all- pervader.

For the one who has attained a clear knowledge of the Ashtakshara, a single utterance thereof is equal to reciting all the Vedas and such a one can never be shaken by heretics. In short, this Mantra bestows everything one desires.

To Continue with "Dvaya Mantra" in our next posting