Part 5: "There is Salvation in numbers"- The Theme of 'satsangh' in TiruppAvai

[Guest guest]

Dear friends,

 

Continuing from the earlier post of Part 4, let us

examine, stanza after stanza, and together enjoy the

delight there is in the many felicitous expressions

and phrases of AndAl's "tiruppAvai" evoking the spirit

of "satsangh" and "parasparam".

 

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(1) "nArAyaNanE namakkE parai taruvAn…"

 

In the very opening verse, AndAl begins with

"namakkE". It is meant to denote, at the very outset,

the sense of distinct identity possessed by a

'satsangh'.

 

A 'satsangh' is not any motley group, party or

association of persons. A band of devotees in sole

pursuit of Narayana, the Supreme One, alone qualifies

to be called 'satsangh'. It is not therefore without

significance that AndAl chose to insert the term

"narAyAnanE" immediately ahead of "namakkE" in the

line "nArAyaNanE namakkE parai taruvAn...". It leaves

no question in our minds about the definitive identity

of a 'satsangh' -- they are "NArAyanA's people, His

very own!" Make no mistake about it.

 

(2) "neyy-unnOm pAl unnOm nAtkAlE neerAdi…myittu

ezhudOm malarittu nAmmudiyyOm.."

 

Flowing naturally from the strong sense of identity is

the 'satsangh's' single-mindedness of purpose.

 

The 'satsangh' will do all that it takes and go to any

lengths to realize its purpose. To this end the

'satsangh' will subject itself to the severest of

tests, austerities and self-denial in life. This idea

is conveyed through the expressions of "neyy-unnOm,

pAl-unnOm…seyyAdana-seyyOm..." meaning, "We shall

deny ourselves milk, we shall give up ghee… we shall

desist from everything that is to be rightly

desisted…"

 

These expressions contain yet another message for the

seekers of God… one that is greatly reassuring.

 

Spiritual vows and austerities are by nature extremely

arduous. But 'satsangh' can help take away much of the

pain involved. This is the reason why the ancient

scripture or "sAstrA" of India enjoins us all to

jointly undertake ritual fasting on certain

pre-designated days of the calendar (such as

"ekAdasi", "sravanam" etc.).

 

Fasting undertaken alone, either by individual choice

or initiative, is often filled with martyred misery

(anyone who is on a self-imposed dieting regime will

attest to this). The will to stay the course often

wavers and completely collapses along the way. When

vows fail a sense of defeat and despair grips the

vow-taker.

 

Not so, however, when fasting is undertaken as a

matter of holy ritual and collectively in the company

of a 'satsangh'. For reasons the human mind has never

yet been able to fathom, hunger pangs somehow seem

less acute when it is seen that many around too are

equally suffering it.

 

There is no penance in the world without some degree

of pain. It is one of the wonders of "satsangh",

however, that it greatly mitigates such pain by

syndicating it amongst the members.

 

(3) "nAnggal nam-pAvaikku sAtri-neerAdinAl…"

 

"Satsangh" derives both identity and sense of purpose

from the firm resolve it makes.

 

The phrase "sAtri neerAdi" denotes resolution. Taking

a resolution is known as committing oneself

irrevocably to a "sankalpa". The expression here means

"If we all together resolve to take the ritual bath…"

 

Worship through 'satsangh' derives its enormous

potency from the joint resolve ('sankalpa') taken by

its members. Even in the secular world, as we all know

only too well, a resolution passed by a group of

persons carries far greater force and credibility than

individual resolve. It is the same with a 'satsangh'…

and hence AndAl's expression of "nAnggal nam-pAvaikku

sAtri-neerAdinAl…"

 

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(to be continued)

 

Regards,

 

dAsan,

Sudarshan

 

 

 

 

 

 

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