A Peep into Periya ThiruMozhi 141

[Guest guest]

----- maRandhEan

 

The natural realtionship between the paramAthmA and jEvAthmA is

anAthi. However, AzhwAr realsies that he has forgotten this fact and

regrets that.

 

This is described in detail by Sri Sadagopans swAmy.

 

vanamamalai padmanabhanSrI:Dear BhakthAs of OppilA Appan :Let us study

the second paasuram of Thirumangai Mannan( Periya Thirumozhi : 6.2.2)

:maRanthEn Unnai munnam maRantha mathiyin manatthAl iRanthEn

yetthanayum athanAl idumpaik-kuzhiyilpiRanthu yeytthu ozhinthEn

PerumAn ! ThirumArbhA ! siRanthEn NinnaddikkE ThiruviNNagar

MeyavanE(Meaning ) : Oh Lord of ThiruviNNagaram ! In many janmAs

before ,adiyEn had svaroopa Jn~Anam about our relationship and at the

end ofthose janmAs , adiyEn forgot however about You and our

indissolublerelationship . adiyEn's mind got attached to other

matters and as a result ,adiyEn had to suffer through the assumption

of aditional janmAs and becomea SamsAri again and again . Just as You

said : " Yamm YammvApi smaran bhAvamthyajathyanthE kaLEbharam , tamm

tamEvaithi " . adiyEn attained accordinglydifferent births as birds

, animals or humans and suffered .Again In all these births ,

adiyEn lost the rememberance of You .adiyEn continued to suffer and

this cycle went on and on .adiyEn knew many things in these janmAs ,

but did not rememberYou and adiyEn came under the category of "

asannEva sa bhavathy " .As a result , adiyEn experienced the

sorrowful state of stay indifferent wombs and became powerless to

break the cycles of birthsand deaths. Oh Omnipotent Swamy , who can

banish these miserablecycles of births in different yonis and grant

adiyEn Moksham !Oh Lord , who has given Your chest as the place of

esidence forYour most merciful PirAtti , who pleads for our

redemptionwith You ! adiyEn has finally arrived before You in a state

of fullerememberance of our indissoluable relationship . adiyEn is

standingbefore You with no other recourse ( in a state of

aakinchanyamand ananyagathithvam ) . Please bless adiyEn with Your

Mahaa anugraham !Special Notes :******************Thirumangai focuses

on the Sesha-seshi ( Liege-Master) relationship betweenthe Jeevan and

the ParamAthman . Jeevan/Seshan is eternal (nithya) and anamsam of

ParamAthman . Jeevan , which exists in Brahman all the time is

thepossessor of the essential intrinsic attributes such as Jn~Ana and

Aanandha.During the time of creation , the Jeevan gets embodied , has

a name andphysical form . Its svaroopam ( intrinsic nature) does not

undergo anychange . The only change that takes place in it after

creation isthe shrinking and expansion of its dharma bhootha Jn~Anam

orattributive knowledge . In the embodied state , Jeevan exercisesits

rights as the agent of action (karthaa) as prompted by ParamAthma .The

activity of the Jeevan (Kartruthvam ) takes place because

ofParamAthman , the indweller . The bondage in SamsAramand the

liberation from it are caused by ParamAthman . Through

appropriateSaadhana /UpAsana , the Jeevan is blessed to attain Mukthi

and freedom fromthe cycles of births and deaths. In the state of

Mukthi , the Jeevanremains a distinct entity from Iswaran though it

is integrally related(apruthak bhUtan) to Iswaran as substance and

attribute (PrakAriand PrakAra mode of Brahman ). In the state of

Mukthi , the liberatedJeevan enjoys at the Supreme abode of

ParamAthman all the desired things(BhOgams) along with ParamAthman .

Upanishads instruct us that" Moksha is not merely a total liberation

for Jevan from the state ofbondage or the cessation of avidhya but

it is the existence for Jeevanfree from bondage in a higher realm

enjoying the bliss of Brahman " .Thirumangai Mannan seeks this

deliverance form the cycles of births anddeaths and the acquisition

of the bliss of enjoying ThiruviNNagarappan andperforming nithya

kaimkaryam to Him in His Parama Padham .To this Ubhayalingathva

NaaTan , ThiruviNnagarappan ( free from any defects and possessorof

all auspicious attributes ) , Thirumangai appeals for release from

theSamsAric sufferings . Thirumangai admits to the Lord that he due

to karamavaasanais forgot the aadhAra-aadhEya realtionship between

him asa sesha bhuthan of the Lord and the Lord as Sarva Seshi .

Iswaran is thesupporter (aadhAra) and the Jeevan and Prakruthi are

the supported(aadhEya) . Forgetfulness about that led to repeated

births and deathsand stay in different yOnis. In a state of ananya

gathithvam andaakinchanyam , Thirumangai approaches now

ThiruviNNagarappanand seeks the highest boon of Moksham . He stresses

the theological view ofMoksham , the eternal divine service to the

Lord and His divine consort atSrI Vaikuntam ( Thiru ViNNagar) .

Thirumangai folows the footsteps of SwamyNammAzhwAr and seeks the

boon of " uninterrupted , appropraite serviceto Sriya: Pathi at all

times ( Ozhivil kAlamellAm udanAy manni) . This isrecognized as

Parama PurushArTam made available to the liberated Jeevanin the state

of Mukthi . This is the eternal divine service (Kaimkaryam )that

Thirumangai longs for . He longs for the experience of

ParipoorNa\BrahmAnadham through nithya , niravadhya Kaimakryam to the

Lordand His divine consort at ThiruviNNagaram ( Parama Padham)

..ThiruviNNagrappan ThiruvadigaLE SaraNam ,Daasan , Oppiliappan Koil

VaradAchAri SadagopanSrimate Sri Laksminrisimha Divya Paduka

SevakaSrivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: