ThiruviNNagarappan Paasurams by Kaliyan :PartXXI( Periya Thirumozhi: 6.3.5)

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SrI:

 

Dear BhakthAs of ThiruviNNagarappan :

 

In this Paasuram and the three subsequent paasurams ,

Thirumangai Mannan expresses his Mahaa ViswAsam in

ThiruviNNagrappan as his sole Rakshakan and grantor of

the boon of Moksham . The first of this set of four Paasurams

where Thirumangai declares his disinterest in anya dEvathAs is :

 

maRROr dhaivam yeNNEn Unnai yenn manatthu vaitthup-

peRREn peRRathuvum piRavAmai YemperumAn

vaRRA neer kadal soozh Ilankai IrAvaNanai c-

cheRRAi KoRRavanE ThiruviNNagarAnE - - -Periya Thriumozhi: 6.3.5

 

(Meaning ) : Oh Chakravarthy ThirumahanE (KoRRavanE ) ! Oh RaghuveerA ,

who destroyed RaavaNan , the king of LankA , the city surrounded by

the deep and undrying ocean and protected by that ocean ! adiyEn

will not think about any dhaivam other than You as my Lord . adiyEn

has gained strength to fight samsAric afflictions by holding You firmly

in my heart lotus . SarvEswarA ! The fruit of total faith in You as Moksha

DhAyaka Mukundhan is to be blessed with the boon of not to return

to this samsAric world again ( apunarbhAvAya ) . The Muktha Jeevan

does not return to this samsAric world again . It gains the boon of

anAvrutthi ( non-return) .

 

Special Notes :

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

Oh Omnipotent Lord ! You destroyed the mighty RaavaNan taking refuge

in fortress LankA , which was well protected by the deep and expansive

waters of the ocean all around . Our bodies are like LankA in that they

are surrounded by the ocean of SamsAram . In this body , the ten-headed

Indhriyams like RaavaNan join with manas to torture the Jeevan imprisoned

in the body . You vow to free the jeevan from the himsai of the Indhriyams

like You destroyed the ten-headed RaavaNan to rescue our SithA PirAtti .

You made the sankalpam to claim Your property and chase away

the powerful enemies , who were torturing me .

 

Oh Lord ! there are few days left in this janmam . There is no chance

to return to this samsAric world now that You have accepted my

SaraNAgathy . What can the lesser gods do to me now and drag me

into SamsAram . They are dependent on You for their powers and

will not dare to come near me . adiyEn will not even look in their

direction since You are sarvasvam (every thing ) for me . Therefore ,

adiyEn declares clearly : " maRROr dhaivam yeNNEn " .

 

PramANam from Sri BhAshyam for non-return to this world

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

The last Brahma Soothram is : " anAvrutthi sabdhAth ,

anAvrutthi sabdhAth " ( 4.4 .22) .

 

(Meaning ) : There is no return , because of the Sruthi texts

( to that effect ) ; there is no return , because of the Sruthi texts

( to that effect ) .

 

AchArya RaamAnujA's commentary for this VedAntha Soothram is

beautiful . The passages are in lilting and chaste Sanskrit & are beautiful

to experience . They roll like thunder and illuminate like lightning .

adiyEn will use the English translation of PudhukkOttai Ubhaya VedAntha

VidhvAn on the passage from the Sanskrit text of Sri Bhaashyam

in its entirety :

 

" From the Sruthi , we come to know that there is a Parama Purusha

who is also called Para Brahman and who is endowed with all

the following qualities --- of being opposed to all that is of the nature of

a blemish , the resting place of all that is auspicious , the cause ,

sustenance etc., of the universe , having an essential nature

which is absolutely different from that of all others .

 

He is omniscient , always wills the truth ; has a motherly affection

towards all who resort to Him ; and is possessed of the highest

compassion ; He is without an equal or a superior . ( This quality is

mentioned to clear the doubt what can be done if a deity superior to

BhagavAn sends the Mukta back .The quality of being the opposite of

all blemishes is mentioned to show that by Himself He will never

send back any Mukta to this world . Since He is the repository of all

auspicious qualities , the Mukta can never think of going away

from Him .

 

Just as we learn from the Sruthi that there is a Parama Purusha ,

we also come to know from it that BhagavAn is pleased with

the Jiva by his meditation strengthened by the observance of

rituals and duties prescribed to the various varNAs and stages of

life ; that the propitiated BhagavAn annihilates the nescience

in the form of karmAs , which have been accumulated by

the mediator from beginningless time , and which can not be

dispelled by the meditator by his own effort ; that the Parmapurusha

blesses the Mukta with supreme bliss , which is boundless and

unsurpassed in excellence ; and that He does not cause him

to return to this world .

 

We get all this knowledge from the following Sruthi texts -------

" Sa Khalu yEvam vartayan yaavad-aayushyam , Brahma lOkam

abhisampadhyatE ; na cha punar-aavartatE , na cha punar-aavartatE

( ChandhOgya Upanishad: 8.15.1) . The individual soul practises ,

throughout his life , the meditation as well as the rituals that are

its accessories . He does not return to this world again ; he does not

return to this world again .

 

In this connection , the following passage from the BrahadhAraNyaka

upanishad also may be cited as authority ----- " PurushO Maanasa:

yEtya Brahma-lOkam gamayathi; tEshu Brahma lOkEshu , paraah

paraavanto vasanthi ; tEshAm na punar- aavartti: " (BrahadhAraNyaka

Upanishad : 8.2.15) . The Purusha , AmAnava by name , who has been

created by ParamAthmA out of His mind ( manasa: ) comes , and takes

the individual souls to the world that is the Brahman. In that world

that is the Brahman , they become endowed with unsurpassed bliss

and glory and power ; and they live there with BhagavAn as their

Master and enjoy objects and instruments of pleasure that are

bestowed by Him . There is no return for them from that world :

 

Maam upEthya PUNAR- JANMA dukkhAlayam asAsvatham

na aapnuvathi mahAthmana: samsiddhim ParamAn gathaa :

 

Aa Brahma- bhuvanAth lOkA: PUNAR-AAVARTHINO Arjuna

Maam upEthya tu , KaunthEya ! PUNAR-JANMA NA VIDHYATHE

 

- - - GitA slOkams : 8.15 & 16 .

 

(Meaning) : Those who have attained Me will NOT HAVE REBIRTH

again , which is unenduring end , which is the abode of all misery .

Because they are great souls with pure minds and have relaized

Me fully and My true nature . On account of their great love for Me ,

they can not bear any seperation even fro a moment . They have

fixed their minds on Me , who am the highest goal of attainment

for them . . . 8.15

 

All the worlds including the world of the four faced Brahma , which

are within the cosmic egg (Brahma-aNda) meet with destruction at

a particular point of time . Therefore those who attain those worlds

will be born again . But Parama Padham , which is My realm ,

is eternal . For those , who have attained the Parama Padham ,

THERE IS NO REBIRTH .... 8 .16

 

That is what KrishNa has said in the GitA . The Mukta does not

return to this world , which is the result of meritorious and

sinful acts( PuNYa-Paaoams) .

 

The Mukta is free from the bonds of Karma and his attributive

knowledge has attained its full expansion . Now it is his nature

to enjoy the Para Brahman , and all his love is centered on that

Brahman. He is in the actual enjoyment of Brahman , who is bliss

incarnate , of unlimited and unsurpassed of excellence . For such

a Mukta , there is absolutely no possibility of having a desire to enjoy

other objects or of adopting the means to attain them . So there will be

no room for the doubt that he may be born again . The Mukta will not

at all have a desire to return to this world of mortals .

 

Parama Purusha also , who wills the truth and whose love for the Jn~Ani

( Mukta) is so great that He will never think of sending him back to

the (samsAric) world . Sri Krishna Himself gives expression to

this nature of His , as follows ---

 

tEshAm Jn~Ani nithya-yuktha yEka-bhakthi: visishyathE

PriyO hi Jn~Anino atyartham aham , sa cha mama priya: (GitA: 7.17)

 

(Meaning): of these , the man of knowledge , being ever with Me

in Yoga and devoted to the One only , is the foremost . for I am

very dear to the man of knowledge and he too is dear to Me.

 

udaaraa : sarvE yEva yEtE; Jn~Anee tu aathmaiva me matam , GithA:

Aasthita: sa hi yuktAthmA mAm yEva anuttamAm gathim ( GitA: 7.18)

 

(Meaning) : All these indeed are generous , but I deem the man of

knowledge to be My very Self; for he , integrated , is devoted to Me

alone as the highest end .

 

BahUnAm janmanAm anthE Jn~AnavAn mAm prapadhyatE

VaasudEva: saravm ithi sa MahAthmA sudurlabha: (GitA 7.19)

 

(Meaning) : At the end of many births , the man of knowledge finds

refuge in Me , realizing that " VaasudEvA is All ." It is very hard to find

such a great souled person .

 

>From this we can conclude that the ParamAthmA , even though He is

independent , will not send back a man of wisdom , who is dear to Him ,

when once He has got him ."

 

Thirumangai Mannan was one such Jn~Ani and as such ThiruviNNagarappan

was not going to let go of him . There was no PunarAvrutthi ( return to

the SamsAric world) for Thirumangai AzhwAr as himself hints

in this Paasuram .

 

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: