Jivan, pRakrithi, and chEthanan for thirumangai

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I had posted earlier two of the analyses on Lord's eagerness to fulfill

thirumangai's wishes and his oodal in delaying his wishes as well. Aazwaar

assumed the Lord in himself and his union with the paramporuL.. He had made

references to the three compenents constituting this union, (ie Jivan,

pRakrithi and chEthan or body of himself) being equated to th e LORD in three

different kshEthrams in his paasurams. The first two namely Jivan , pRakrithi

could be derived from the paasurams of other aazhwaars besides thirumangai,

thus globalising this concept as a common phenomena for all prapannaas. The

third component namely the body can be emphatically derived from the "act" of

the Lord himslef when HE performed samaasrayEnam and offered pancha

samaskaaram for thirumangai.

 

It is believed and derived from the paasurams of thirumangai that for a

prapannaa, the follwoing three Lords represent the three components of his

union.

 

1. Jivaatmaa

2. pRakrithi

3. and Body

 

The three corresponding Lords are

 

1. Amuthan

2. Arangan

3. Srinivasan of thiru naraiyoor or "naachiyaar kOil"

 

 

1. Jivan or Jivaatman as "Aaravamuthan"

 

The reason for deriving this conclusion is that amuthan is observed by both

thirumangai and nammazhwaar as

"aaviyE amuthE ena ninainthuruki..." by thirumangai and

 

 

"aaraa amuthaay adiyEn aavi

akamE thithippaay.." by

nammaazhwaar

 

clearly states that thirukkudanthai aaraavamuthan is the jivaatman of all the

prapannaas.

 

 

2. Prakrithi as "Arangan"

 

Thirumangai pleads for mOksham only from "Arangan" as

 

unthimEl naanmukanai padaiththaan ulaguNdavan

enthaiemmaan...

 

Also, Thirup paanaazhwaar says,

 

amalnaathiriraan adiyaarkkukennai yaatpaduthta

vimalan....

 

3. Body or chEthanan as vyuka vaasudEvan (near to kumbakonam)

Thirumangai was initiated into srivaishnavam as a "Srivaishnava" by the Lord

HIMSELF ie.. Srinivasa perumal of thiru naRaiyoor (by doing "samaasrayEnam").

Since this is the samaasrayEna kshethram , it is considered equivalent to the

body. In thiru naRaiyoor, one would also see the para vyukam of the LORD in

his forms as

 

Para vasudEvan

aniruththan

purushOththaman

shankarshanan

prithyumnan

 

all courting in equal "uruvams" and in the same celestial order and of the

similarity in

shape or formation of the universe. Garudan has an unique place and festival

here. The

Lord VasudEvan is posing as when HE is accepting kaNNikaa thaanam for marrying

thaayaar here.

 

The paasurams that thirumangai describes the body of the lord of thiru

naRaiyoor is,

 

mannu maRiyOr thiru naRaiyoor "maamalai pOl"

ponniyalum maadak kalaadam kadanthu pukku

ennudaiya kaNkaLippu nOkkinEn - nOkkuthalum

mannan thirumaarbum vaayum - adiyinaiyum

pannu karathalamum kaNkaLum - pankayaththin

ponniyal kaadOr maNivaraimEl pooththathupOl

minni oLi padaippa veezhnaaNum thOL vaLaiyum

maNNiya kuNdalamum aaramum neeNmudiyum

thunnu veyil viriththa sooLaa maNiyimaippa

 

This kshEthram has mangaLaa saasanam from thirumangai only and hence deriving

additional evidence from other aazhwaar is not possible. However, this

kshEthram has

110 paasurams and ranks fifth in the higher order.

 

thiru VanchuLa valli thaayaar and ThirunaRaiyoor vyuka vaasudEvan

thiruvadikaLE saraNam

 

Sampath Rengi