4000 -A different look on its arrangement (structure)

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Thanks to Dr. Sadagopan for his views on 4000 structure. I would like to take

the liberty and present an other school of thought that view this composition

of 4000 in a little different structure. ie the 4000 has pranavam,

ashtaaksharam and dvyam and sarama sloKam ie all the three rahsyaas (also dealt

in magnum opus - of Swami desikan's srimath rahasya thra saaraa) in a

comprehensive way in Tamil.

 

First group of paasurams

>From thiruppallaaNdu to amalanaathiu piraan (on pranavak krithi, please refer

to my earlier article) are the essence of pranavaarthangaL.. (the inner meaning

of pranavam). and hence all these were placed in the first for the 4000.

 

Second group of paasurams

KaNNiNun siruththaambu describes "nama" sabtham .

(joint total of groups 1 and 2 is 947)

 

Third group of paasurams

Periya thirumozhi and periya thirumadal are the vivaaraNam or detailed

description of "Naaraayana" saptham and hence they are arranged next to the

first tire.

(total of periya thirumozhi is 1134)

 

Fourth group of paasurams

"Dvaya" artham is detailed by thiruvaay mozhi (1102 PAASURAMS)

 

Fifth group of pasurams

sarama sloka explanations are offered through "iyarpaa" is muthal to moonRaam

thiruvanthaathis and others such.

 

There is no controversy on "thirup pallaaNdu and amalanaathi piraan as

pranavaartham and kaNNinun siruththaambu as nama sabptham. Since thirumangai

aazhwaar starts periya thirumozhi with his "kaNdu kondEn Naaraayanaa vennun

Naamam" we can also equate that the periya thirumozhi represents "naaraayan"

sabptham.

 

I am not sure how dvya artham is equated to thiruvaay mozhi. However, the

sarama slokam artham can very well be equated to "iyarpaa". Referring to

desikan's saram sloka surukku

 

"vallaar muyalka valiyizhanthaar enRanaith thozhuken

Rellaath tharuma muraiththavan"

 

states that of the two ways (bakthi and prapaththi) prapatti is the most

suitable for even the bakthi maarg devotee. In iraNdaam thiruvanthaathi,

boothath thaazhwaar,

 

ariya thElithaakum aaRRalaal maaRRip

peruka muyalvaaraip peRRaal- kariyathOr

veNkOttu maalyaanai venRi mudiththanRE !

than kOttu maamalaraal thaazhnthu (irandaam

thiruvanthaathi 22)

 

"Mode of praying emperuman and the mode of getting to emperumaan (bakthi neri)

are also subtiyuyed by prapaththi neri that is prompted by HIS own grace." this

can also be re written as a bakthi maargam only. That is this song has two

meanings one suit bakthi and the other prapaththi.

There may many other references to sarama sloka artham in other parts of 4000.

I t is also intersting to note that these tiruvanthaathis are thefirst of 4000

in chronology.

 

On a conclusion, this is one of the ways I read from the book I have. This is

in no way to contest Dr. Sadagopan's views. I presented this as a mere second

thought only.

 

Sri Oppiliappan Sri Boomi dEvi thirvadikaLE saraNam

Sampath Rengi

 

 

 

For refernce I have cut and pasted sri sadagopan's explanation of 4000

structure also.

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To gain a perspective on TVK, we have to understand the structure of

Naaliyra Divya Prabhandham and its relationship to Ashtaksharam,

which Thirumangai received as Upadesam from the "Peethaka Vaadai

PirAnAr as Brahma Guru ".The first thousand or MudalAyiram is associated

with the meaning of OmkArA or Pranavam; the second thousand (Thirumozhi

Aayiram) of Thirumangai has the purpose of Nama: Sabdhaartham (significance

of salutation and performing SaranAgathi at the Lotus feet of the Lord);

the third thousand (Thiruvaimozhi of NammAzhvAr ) explains

the Narayana -SabdhArtha ; the fourth thousand (IyarPaa) explains the

Chathurthyartha

(the significance of the dative suffix-"AAYA" in NARAAYANAAYA ).

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