thirup pAvai - part 30 - "Divya mangaLa vigraham and ubAyathuvam"

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thirup pAvai - part 30 - "Divya mangaLa vigraham and ubAyathuvam"

 

Sri ANDAL thiruvadikaLE saraNam

 

Dear bAgawathAs,

 

Sri periya vAcchAn pillai delivers that both the archA

rupam and mangala vigraham has the ability to stand or act as

the (sAdhyA) upAyam.

 

"Eswaran gunathvArA ubAya boothanamOpAthi, vigrahath

vArAvum ubAya boothanAm enRu vigrahatthin udaiya swathanthra

ubAya thvam thORRuhaikkAga thaniyE vigrahatthai ubAthAnam pannu

kiRathennavumAm"

 

ie., Eswaran by HIS own nature (gunam) act as "ubAyam" and as

well HE acts through his divya mangaLa vigraham (vigraha dwAra)

as "upAyam" as well. HE did so to such that the "divya mangaLa

vigraham also acts in its freedom to act as a upAyam at

the time a jivAtma surrenders and do prapatti through an

AchAryAn.

 

"iadkkaiyum valakkaiyum aiyAtha idaicchi bOgyamAna poovai

viRRu vayiRu valarkkum mAlAkAra thodakkamAnArai than pakkalilE

nirathisayamAna prAvaNyatthaip piRappitthu thAnE mudiya

nadatthak kavathu AyiRE vigraham iruppathu".

 

ie., The Aaaycchiyars donot know which is their left hand and

which is their right hand. There are "mAlai kArAs" or those who

do their living by selling the flowers (flowers are comapred to

"bOgam"). Beginning with these jivAtmA's who donot have any

intellectual capacity to even understand the jivAtmA paramAthma

sambandam, Lord creates an interest or "rucchi" into the minds

of these jivAtma first. Then HE uses such "ruchi" itself as a

tool to creat virakkthi or veRuppu, ie hatred on other bogamAna

samsAram. HE HIMself help the jivAtmA in his journey to attain

HIM by doing a prapatti through an AchAryA and very finally Lord

HIMself act as the "upAyam" through this divya mangaLA vigraham

at whose feet the prapatti is done through an AchArya in a baran

yAsam. This is one of the pramAnam to state that divya mangaLa

vigraham has the ability to act as the upAyam when prapatti is

performed at the feet of such divya mangaLa vigraham through an

AchArya. It must be noted without fail that, prior to narrating

the ubAyathuvam of divya mangaLa vigraha, ANDAL has placed the

AchArya thatthuvam and mantra upadEsam as a prerequisite in the

earlier lines. ie., it must be done through an AchAryA.

 

A food for thought for this line of swAnubavam is that when

ANDAL deliverd the Lord as "iLam singam" (Narsimha), She goes on

to describe the very next line on divya mangaLa vigraham

as kArmni kathir mayam pOl mugatthAn (mAlolan referred as iLam singam)

and HIS ubAya swaroopam. Sri Adi van SatakOpan and

malOla vaibavam has not yet started either during Sri ANDAL's

vaibavam or Sri Peria vAcchan pillai's vaibavam. But Sri ANDAL

has delivered in other place as well as to what will be of

siginificance in future. Sri PV Pillai has also delivered

many such references that were meant for future. That future is

now the current time for us as we read along these wonderful

verses and attempt to digest them.

 

Sri ANDAL thiruvadikaLE saraNam

Sampath Rengarajan

 

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