CONCLUDED: "There is Salvation in numbers": The Theme of "satsangh" in TiruppAvai

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Dear friends,

 

"koodi-irUnndhu kuLirndhu…"

 

"unnrannOdu utrEval nammakku ingu Ozhikka Ozhiyaadhu…"

 

************

 

The last few stanzas of the TiruppAvai contain lines

and expressions that by far are the most emphatic

affirmation of the theme of "satsangh". They convey

very happy tidings and wholly auspicious message.

Reading them the seeker of God cannot help feel

totally reassured that the path to Salvation though

difficult to tread is however by no means a grim,

lonely trek into what very often seems nether land

called Nowhere.

 

In reading the lines of the last few stanzas of the

TiruppAvai, any doubt lingering in the mind of a

God-seeker about either the need for "satsangh" or its

efficacy (i.e. that "there is indeed Salvation in

numbers") will simply fade away. These expressions

strengthen our conviction in the validity of worship

through numbers. Realization also dawns on us that the

promise of salvation in 'satsangh' is no empty one

since the direct experience of saints and mystics (of

AndAl herself as well as of the "munivar-s" and

"yOgis" she spoke of in her song) amply and

unequivocally vouch for it.

 

In this sacred month of "mArgazhi" (2004 CE) it is

fitting that this series of postings on "satsangh"

should conclude on such a happy and optimistic note.

 

***********

 

"koodi-irUnndhu kuLirndhu…"

 

This expression is the standard slogan every

'satsangh' in the world might want to emblazon on its

banner. "Together we shall delight in God!" is its

literal meaning and indeed it is what all 'satsangh'

is really all about.

 

The joy of 'satsangh' derives from the joy of Bhakti.

Bhakti is individual God-experience made infinitely

sweeter by company. "Koodi-irunthu kULirndhu" or the

"collective delight in God" a 'satsangh' revels in is

not only available in this world but in the hereafter

too. The joy of 'satsangh' hence may be said to be

both 'amushmikam' and 'nissrEyasam' in nature. How is

this to be ascertained and how may we be sure of this?

The answer lies in the next expression:

 

"unnrannOdu utrEval nammakku ingu Ozhikka Ozhiyaadhu…"

 

This second expression is a prayer addressed to the

Almighty by the milkmaids of the TiruppAvai and its

literal meaning is: "O Faultless One ("kurai onrum

illAda Govinda), our bonds with you are eternal!"

 

There is a bond between Man ("jIva") and God

("Isvara") that is said to be an indestructible and

interminable one. This is the principal meaning of the

expression. This bond between God and Man ("sarIri"

and "sarIra") can be unmade no more than the sun can

be separated from sunshine, fire from heat and the

ocean from its waves.

 

There is however another message implicit in the

expression. It implies that what is "sauce for the

goose is sauce for the gander too". The same degree of

bonding between God and Man also prevails inter-alia

between AndAl's 'aayarpAdi' girls too -- and it is

equally as indestructible, inseparable and

interminable… "Ozhikka Ozhiyaadhu…" The Tamil

first-person-plural "namakku" in the expression is

very significant. There is an "eternal bond" between

God and the 'satsangh' of AndAL's milkmaids

("unnrannOdu utrEval") on one hand, and on the other,

equally there is an "eternal bond" between one another

too ("utrEval nammakku"). This is the all-important

element of "parasparam bOdhayantah:" -- the element of

mutuality in 'satsangh' alluded to in the

Bhagavath-gita (Verse X.9 dealt with earlier in this

series).

 

In the ordinary world, relationship amongst members of

a team ceases immediately upon the achievement of

team-goal or objective. After the last whistle has

been blown and the crowds in the stadium have all gone

away, what work is there left to do for the football

team? It is time to pick up their gear from the

locker-room, wish each other good-bye and go their own

separate ways, isn’t it? Similarly, in our jobs or in

the company where we are employed, we work with teams

of colleagues, superiors, peers and subordinates only

so long as the tenure of our contract of employment

allows us to do so. Once the contract expires, our

relationship with the team and all co-workers

terminates too.

 

The question therefore is do "satsanghs" (teams of

Bhakti-workers and God-seekers in the world) too

suffer the same fate of all other teams we know in the

ordinary world? The expression of "unnrannOdu utrEval

nammakku ingu Ozhikka Ozhiyaadhu…" in the TiruppAvai

gives an emphatic 'No!' as answer.

 

The relationship between 'satsangh' members is not

like the one between footballers and office-goers. The

bond of relationship that ties them together within a

'satsangh' does not end with the expiry of a term of

period when the team must disband and depart. Nor does

the bond cease with the attainment of the purpose or

goal for which the team or 'satsangh' was formed in

the first place. As long as the bond between "jIva"

and "Isvara" exists so long does the bond between

members of a 'satsangh' too survive.

 

The 'satsangh's' "collective delight in God" in this

world as signified by the phrase "koodi-irunndhu

kuLirndhu…" is available in great measure. In equal if

not infinitely greater measure it is found in the

other eternal world too. Those of us who become part

of a joyous 'satsangh' in this world shall surely find

ourselves as team members of a blissful 'satsangh' in

the eternal and celestial world of God!

 

Departure from this world at the end of our lives

shall not signal the end of our 'satsangh'. The

'satsangh' merely moves from earthly moorings to

heavenly heights. Such is the assurance implied in the

expression, "unnrannOdu utrEval nammakku ingu Ozhikka

Ozhiyaadhu…"

 

****************

 

How may be we certain that the "collective delight" of

the 'satsangh' in God is available both in this world

and the other? Is there any scriptural testimony to

support the statement?

 

If we want independent confirmation of this truth

apart from AndAl's own declarations in the TiruppAvai,

we may rely then upon the clear revelations of AndAl's

mystic forebears and peers who have left behind for

our benefit unimpeachable evidence to corroborate all

that AndAl's TiruppAvai has said about 'satsangh'.

 

Tondar-adi-podi AzhwAr and NammAzhwAr were mystics who

attest to having virtually seen celestial 'satsanghs'

through epiphany. Their revelations are there for all

to read and savor in the "pAsuram-s" they sang in the

TiruppaLi-ezhucchi and the TiruvoimOzhi.

 

Tondar-adi-pOdi in the "Tiruppallezhuchi" spoke of the

'satsangh' of celestials that gathers daily at the

portals of the Abode of God here in this world. This

is the spot outside the temple of Sri Ranganatha at

SriRangam:

 

(a) "vAnavar arasargaL vandhu vandhu eendi edhir

disai niraindhanar…." (stanza 1)

 

"Kings and celestials, O Ranganatha,

Throng and push their way unto

Your sanctum!"

 

(b) "alangal-am todaiyal kondu adiyinai paNivAn

amarar-gaL pugundhanar…" (stanza 5)

 

"O Ranga! the gods have gathered

and entered the temple

With garlands of 'kadamba' blooms in their hands,

waiting to serve you!"

 

© "marutharUm vasukkaLUm vandhu vandhu eendi

puraviyOdu aadalUm pAdalUm thErUm

kumara-dhandam pUgundhu eendiya veLLam

aruvarai aNaiya nin kOvil mUn ivarO!"

 

(stanza 6)

 

"Ranga! these here are the 'maruts' and 'vasus'

Thronging,dancing and singing in bliss

Across the great hall that leads

Unto your sanctum!"

 

(d) "andharatthu amarargaL kootanngal ivaiyO

arunthava munivarUm marudharUm ivarO!

emperUmAn! Unn kOyilinil vAsal

sundarar nerukka vicchAdarar nooka,

IyyakarUm mayannginar!"

 

(stanza 7)

 

"This here, O Ranga, is a crowd of celestials!

These here are the great 'munis' and 'maruts',

And 'sundaras' and 'vidyadarAs'

Crowding, jostling and cramping!"

 

(e) "geetanngaL pAdinar kinnarar garudargaL

gandharuvar avar kanggulaL ellAm;

mAdavar vAnavar sAraNar iyyarkar

siddarUm mayyanginar tiruvadi tOzhuvAn! (stanza 8)

 

All night long, O Ranga,

'kinnararas', 'garudas', 'gandharvas'

Sages and celestials

'yakshas','charanas', and 'siddhas' --

They have assembled to offer Thee

Joyful worship!

 

***********

 

If Tondar-adi-podi spoke of the celestial 'satsanghs'

on earth at SriRangam, NammAzhwAr in the TiruvoimOzhi,

we see speaks of them as he witnesses them in their

eternal home --- high above in the Transcendent Abode

of God called "parama-padam". There they remain -- all

the thronging 'satsangh' of "maruts", "vasus",

'kinnararas', 'garudas', 'gandharvas',

'yakshas','charanas', and 'siddhas' -- all delighting

there in the unmistakable and everlasting spirit of

"koodi-irunthu kULirndhu…"

 

When the liberated soul of Man -- the "jIva" --

ascends unto "parama-padam", it is the celestial

'satsangh-s' there who come out welcoming and

receiving it into the kingdom of God. They are

overjoyed to be re-united with one of their own kind!

They are ecstatic that one with whom they had once

shared a relationship in earthly 'satsangh' has now

rejoined them in heaven to continue from where they

had left off…

 

In the penultimate decad (10.9) of the 1000 stanzas in

the Tiruvoimozhi, NammAzhwAr not only celebrates the

consummation of the union of the 'jIva' with 'Isvara'.

We find him also celebrating the final and glorious

reunion of the merry members of a 'satsangh' in the

eternal realms ---

 

 

thozuthanar ulakargaL* thoopa_nal malarmazai-

pozivanar* pooziyanRu aLandhavan thamarmunnE*

ezuminenRu irumarungichaiththanar* munivargaL*

vaziyithu vaikundhaRku enRu* van^thu ethirE. 10.9.3

 

When they saw the free soul

From the ramparts of Heaven

They rained flowers, lit incense

And offered worship!

The celestial bards stood in concourse

And sang "Hail thee Free Soul!

"This way to Heaven!"

 

ethirethir imaiyavar* iruppidam vakuththanar*

kathiravaravaravar* kain^_nirai kaattinar* athir_kural

murachangaL* alaikadal muzakkoththa* mathuviri

thuzaaymudi* maathavan thamarkkE. 10.9.4

 

As the free soul advanced upon Heaven's Gate

All along the way the celestials welcomed it:

They made way and resting points for the newcomer!

The Sun and the Moon lighted his path

Like royal torch lighting a King's parade!

 

 

maathavan thamarenRu* vaachalil vaanavar* pOthumin

emathidam* pukuthuka venRalum* keethangaL paadinar*

kinnarar kerudargaL* vEtha_nal vaayavar* vELviyuL

maduththE. 10.9.5

 

The gods came out to see the free soul --

Everyone from 'kinnaras' to 'garudas'!

They sang their songs just as well

As Vedic seers droned their sacred hymns

And poured oblation into the fire!

 

vELviyuL maduththalum* viraikamaz naRumpukai*

kaaLangaL valampuri* kalandhu_engum ichaiththanar*

aaLumiNnkaL vaanakam* aaziyaan thamar enRu* vaaLoN

kaNmadandhaiyar* vaazththinar makizndhE. 10.9.6

 

While the smell of sweet incense rose

And filled the festive air,

The smoke of ritual fire swirled up

To meet the strains of heavenly music!

The pipes blared and the conches blew --

"Come O soul, come thee to rule!"

So cheered the celestial nymphs!

 

madandhaiyar vaazththalum* marutharum vachukkaLum*

thotarndhu engum* thOththiram sollinar* thotukadal-

kidandha enkEsavan* kiLaroLi maNimudi* kudandhai

enkOvalan* kudiyadi yaarkkE. 10.9.7

 

"marut' and "vasu" joined in worship

As heavenly nymph and sprite danced

They cheered the advancing soul

Nearing the end of the road

To land upon the blessed doorsteps

Of our Kesava, our Gopala!

 

kudiyadiyaar ivar* kOvindhan dhanakkenRu* mudiyudai

vaanavar* muRaimuRai ethir_koLLa* kodiyaNi netumathiL*

kOpuram kuRukinar* vadivudai maathavan* vaikundham

pukavE. 10.9.8

 

The gods of heaven in teams and rows

Climbed the walls and towers of Heaven

To take a peek over flags and festoons --

They had to see and welcome

The free soul come to join them

At last in God's own land!

 

vaikundham pukuthalum* vaachalil vaanavar* vaikundhan

thamar_emar* emathidam pukuthenRu* vaikundhaththu

amararum* munivarum viyandhanar* vaikundham pukuvathu*

maNNavar vithiyE. 10.9.9

 

As the free soul enter'd upon

the doorway to heaven,

The heavenly bands were filled

With heaven's own Joy!

"Enter, welcome" they thought,

"For Vaikuntam is thy birth-right"!

 

 

vithivakai pukundhanarenru* nalvEthiyar* pathiyinil

paanginil* paathangaL kazuvinar* nithiyum naRsuNNamum*

niRaikuda viLakkamum* mathimuka madandhaiyar* Endhinar

vandhE. 10.9.10.

 

The Vedic seers praised their fortune,

Washed the newcomer's feet

The lovely moon-faced dames of heaven

Came greeting with holy pots,

They came greeting with sacred flame

And they came with holy water too!

 

vandhavar ethir_koLLa* maamaNi mandapaththu* andhamil

pErinbaththu* adiyarOdu irundhamai* kondhalar pozil*

kurukoorchchadakOpan* chol- chandhangaLaayiraththu*

ivaivallaar munivarE. 10.9.11

 

In such jocund company in God's Abode

Did the free soul enter the Almighty's Hall

Amidst the gods did reap the soul

The final crowning Joy of all!

 

He who reads and well realizes

These ten of Satagopan's 1000 verses

Shall reach too the state of the free soul

Among the eternal bards of the celestial spaces!

 

***************

 

And so ends, according to NammAzhwAr, the grand

journey of the Soul of Man finally in God's kingdom!

It reaches its ultimate terminal amongst the

'satsangh' of the celestial bards who delight forever

in the spirit of AndAl's "koodi-irunthu-kuLirndhu" in

Heaven ... Or as NammAzhwAr, in other words,

poignantly describes it -- "andhamil pErinbaththu*

adiyarOdu irundhamai"…

 

***************

 

(CONCLUDED)

 

Thank you one and all,

 

Regards,

 

dAsan,

Sudarshan

 

 

 

 

 

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