ThiruviNNagarappan PaasuramsbyKaliyan:PartXXIV ( Periya Thirumozhi: 6.3.8)

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SrI:

 

Dear BhakthAs of ThiruviNNagarappan :

 

Today , we will study the Eighth Paasuram from

the 6.3 pathikam of Periya Thirumozhi :

 

Munintheeyntha Venkatatthu moorip-perum kaLiRRAl

viLinthu-theeyttha Maamaram pOl veezhnthArai ninayAthE

aLinthu-Ohrntha chinthai ninn paal adiyERkku Vaanulaham

teLinthu yenRu yeyvathu ThiruviNNagarAnE ?

 

The key words in this Paasuram are : " Ninn paal teLinthu

aLinthu Ohrntha chinthai adiyERkku Vaann ulaham yeyvathu

yenRu ? " ( with adiyEn's mind having become tranquil by dhyAnam

about You and with it being filled with love for You , when will

adiyEn reach Your Supreme abode of Sri Vaikuntam ?) .

 

(Meaning of this Paasuram) : ThiruviNNagarAnE ! This samsAric world is

similar to the arid desert , where few trees grow ; even those , which

raise their heads dry up soon due to lack of life-giving water .

The powerful elephants , which pass through this desert knock

these dried up trees by crashing against them and level them

to ground .

 

Similar are the status of the mighty kings , beautiful women

and great scholars , who were adored in this world for a little

time and are gone and forgotten now .

 

Oh Matchless Lord of ThiruviNNagaram ! adiyEn's mind

has become tranquil over the reflection that all these pomp

and splendour offered by this world are utterly transitory !

adiyEn's athyantha prEmai for You as my Lord has grown !

May adiyEn's prArTanA poorvaka SaraNAgathy at Your

Thiruvadi be fulfilled ! May adiyEn reach Your supreme abode

of Sri Vaikuntam to enjoy ParipoorNa BrahmAnandham

and nithya , niravadhya Kaimkaryam for You and Your

PirAtti at Sri Vaikuntam ( AakAsa Nagram , VyOma Puri,

ThiruviNNagar ) ! Oh Lord of infinite compassion ( Parama

dhayALO ) ! Whar is Your sankalpam when adiyEn would travel

via the archirAdhi mArgam to Your Supreme abode ?

Please tell me .

 

Special Notes on this Paasuram :

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

ThiruviNNagrappan poses a question to Thirumangai Mannan here :

 

Namm KaliyA ! For You as my favored soul , the Jn~Anam that all

the Iswaryams of the Prakruthi MaNDalam are asthiram ( impermanent )

is fully developed . Your mind is filled with parama vaathsalyam for Me .

You seem to desire My anubhavam only . Recognizing that , I am blessing

you with the bliss of enjoying Me at many dhivya dEsams like

ThiruviNNagaram . Why do You still want to travel to Sri Vaikuntam ?

There are many auspicious guNams of Mine , which You may not be able

to enjoy at Parama Padham . Why do you long for Sri Vaikuntam in place of

MangaLAsAsanam at My dhivya dEsams in this Prakruthi MaNDalam ?

 

Kaliyan understood the purport of the Lord's question and compares

the impermanence of the bhOgams in this parched land of SamsAram

and his disinterest to prolobg his life in the abode of sorrows ,

this Prakruthi MaNDalam .

 

The Imagery projected by Kaliyan's words to depcit harsh SamsAric life

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

With choice words , Kaliyan paints a word picture to show us

the despair and horrors of SamsAric life and its impermanence

inspite of its alluring sound and fury .

 

First comes the landscape of SamsAram , where all the action

takes place . Kaliyan sees Samsaric landscape as a harsh and arid

one , where there is precious little moisture to sustain living

entities . The leaves of the trees in this land are dried up

from the extreme heat and are faling down as "sarahu"

( MuninthuLLan) . The trees containing the leaves have no

nourishment either and have become scorched ( theeynthana=

pattu pOyina ) . They stand as stunted stumps in a parched state .

"Theeyntha" indicates their burnt out and lifeless state .

The land is totally inhospitable and is hot all around day and night .

This is indeed the fierce hot desert ( vEmm katam ) .

 

Now enters a strong and huge male elephant ( Moori perum kaLiRu ) .

It is mad and frustrated from its lack of success in finding food

and water . It attacks anything standing up in sight with ferocity .

One of the object of its anger is the tall stump of a tree . When

the elephant hits the tree with its strong body , the tall tree snaps

into splinters and falls down ( ViLinthu theeyntha Maa maram ).

Kaliyan likens the erstwhile powerful inhabitants of this earth ,

who are now dead and compares them to the tall tree felled down

by the mighty elephant in the desert . Kaliyan wonders about the

impermanence of the pomp and splendour of the rulers of the earth .

Alas ! They are gone now and will never return . Nothing lasts .

 

Kaliyan declares that he does not want to think about those

Iswaryaarthees and states that his mind is unmuddied by

desires like seeking perishable bhOgams and is clear like

a limpid pool and is rich in prEmai for the Lord and is just the opposite

of

the lifeless desert . His mind is kept forever fertile with reflections

on the anantha kalyANa guNams of ThiruviNNagarappan ( Ninn paal

teLinthu aLinthu , ohrntha chinthai ) . Of his manas ( chinthai) , Kaliyan

says it is a teLintha chinthai . It is not muddy from confusions about

Bhagavath Saasthrams or about Tatthva-Hitha -PurushArTams . His

chinthai is crystal clear about the Parathvam of the Lord . His chinthai

is clear like a mountain stream rushing towards the Lord like the Noopura

Gangai at ThirumAlirumchOlai .

 

The next word after " teLinthu " is "aLinthu " regarding the status of

his Chinthai . We say " aLintha saatham " , well cooked rice , which is

in a soft , tender state ready for makling kanintha Paayasam dish .

Kaliyan with the choice of "aLintha" means that his mind is in a tender,

prEmai filled state rushing to have union with Bhagavan .

 

In addition to "teLintha Sithai " and "aLintha chinthai " , Kaliyan tells

that

he has "Ohrntha Sinthai " . Kaliyan's "Ohrntha chinthai " is aarAyhinra

manam .

It evaluates every thing and arrives at sound conclusions. His " Ohrntha

chinthai " tells him that he does not want unstable and evanescent

Iswaryams in the form of SamsAric BhOgams and wants only the Saasvatha

Moksha Sukham at Sri Vaikuntam . His analytical and reflective skills

( Ohrntha chinthai) tell that PiRavAmai is the only Parama PurushArTam

to seek from the Lord of ThiruviNNagaram . Therefore Kaliyan asks

the Lord as to when he will be able to journey to Sri Vaikuntham

and leave all the non-lasting bhOgams of SamsAram .

 

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: