A Peep into Periya Thiru-Mozhi 146

[Guest guest]

Dear SrEvaishNavites,

 

prApya-prApakam- vyApakamAna-Oppiliappan.

 

Lord Oppiliappan is the cause of one and all. He is all pervasive.He

resides inside the soul and elsewhere.

 

Having realised so, can thirumangai mannan seek anyother means for

reaching the Lord. He decalares that He is the means and the

refuge.This is explained by Sri Sadagopan swAmy in the sixth pAsuram

of the third thirumozhi of the sixth ten of periya thirumozhi

 

dAsan

'vanamamalai padmanabhan

dheivam pirithaRiyEan-thiru-viNNagarAnEa

 

Today , we will study the sixth Paasuram 6.3 pathikam ofPeriya

Thirumozhi :mayyoNN- karum-kadalum nilanum maNivarayum seyya

sudar iraNDum-ivayAya Ninnai nenjiluyyum vahai uNarnthEn uNNmayAl ini

yAthum maRROr Dhaivam piRithaRiyEn ThiruviNNagarAnE The key words

here are : " MaRRU Ohr dhaivam piRithu yAthum aRiyEn " . In the

previous paasuram , Kaliyan stated clearly two of his cardinal

beliefs : (1) adiyEn will notthink of any dhaivam other than You (

MaRROr dhaivam yeNNEn ) and (2) The fruit resulting from ananya

dhaiva upAsanai isMoksham ( PiRavAmai= non- return to this samsAric

world ) :" PeRRathum PIRAVAAMAI " ( apunarAvrutthi) . In this

Paasuram , Kaliyan continues in that mode and mood and points out

ThiruviNNagarappan's uniqueness is due toHis being SarvEswaran

(SarvAntharyAmi & Sarva KaaraNa bhUthan ) . ( Meaning of the

Paasuram ) : Oh ThiruviNNagrappA ! My Lord !You are the indweller of

the dark hued waters of the Ocean , the vast earth , the lofty

mountains (kula Malais ) , the two luminary bodies ( Sooryan and

Chandran) and every thing else in this universe . adiyEn's mind has

now comprehended Your true tatthvam for the benefit of my salvation (

Ninnai uNmayaal nenjil uyyum vahai uNarnthEn ) . After being blessed

with this Jn~nam about Your Iswara Tatthvam , adiyEn is incapable of

accepting any other dhaivam directly or indirectly as the upAyam

(means) for adiyEn's puushArTam of Moksham ( inip- PiRavAmai) .

Special Notes : ****************AnatharyAmithvam ( indwellership) and

the VyApthi ( pervasive presence of the Lord in all the objects of

His srushti and the ananya gathithvam of Thirumangai as a

SaraNAgathan are the twin objects of focus in this Paasuram .

AntharyAmithvam of the Lord in all created objects

******************************************************In

BruhadhAraNyaka Upanishad and Bhagavadh GithA ,the indwellership of

the Lord in all objects of Prakruthi as well as ChEthanams ( Humans ,

dEvAs and other Gods )are dwelt with elaborately . If our Lord is the

indweller and is ultimately responsible for the empowerment of the

dEvAsand other gods , there is no purpose in asking these dEvAs and

other gods for their anugrahams . When it comes to Moksha-anugraham

, none of these gods can bless one with such an anugraham . They are

powerless . One will be knocking at the wrong doors and we are bound

to be disappointed . Only Parama Prabhu and controller of all from

inside can grant the deliverance from the cycles of births and deaths

.. ParamAthmA is the primary cause of this universe made up ofsentient

souls ( ChEthanams) and non-sentient matter (achEthanams).All the

sentient & insentient beings are created , sustained and dissolved by

BhagavAn . He is the supreme most being , who is the indwelling

controller . BhagavAn reminds us of this central tatthvam in His

GithOpadEsam ( VII.7) :" There is nothing whatever , that is higher

than Me , Oh Arjuna .All of these are strung on Me as rows of gems on

a string ( MayiSarvamidham prOtham soothrE manigaNA iva) .In the Tenth

chapter of Bhagavath GithA , the Lord restates His pervading (VyApthi)

of all sentient and insentient entities inan unmanifest form (

avyaktha moorthinA ) . All beings abide in Me , but I do not abide

in them says the Lord . In His all pervasive forms , Sriman Narayanan

is the inner controller (antharyAmi ) ,whose presesence is not known

by the beings . BruhadhAraNyaka upanishad provides the pramANam here

: " Ya: aathmani tishtan - -Yamm aathma na vedha " . He is the

supporter of all entities as the indweller and the sentients and

insentients are totallydependent on Him for their very existence

..Futher down in the Tenth chapter of GithA ( X.20) , The Lord reveals

to Arjuna His SarvAdharathvam : " Oh Arjuna , I am the Self dwelling

in the hearts of all beings . I am the beginning , the middle and

also the end of all beings ". The Lord resides asantharyAmin (

indweller) in all these entities . From slOkams 22-38 of the Tenth

Chapter of GithA , Lord ParthasArathy reveals to Arjuna that He is

the indweller of " celestial deitieslike Rudhra , Indhra ,Vasus ,

Aadhithyans , the Stars ,RaakshasAs , GandharvAs , Rishis ,

mountains , trees ,horses , elephants , snakes , beasts , birds ,

water-dwelling creatures , rivers , goddesses , seasons , months etc

" .While listing all of the above sentients and insentients ,the best

among them is identified and stated to be LordKrishNa Himself staying

as their indwelling Self to supportand controll them . They are His

sareeram and He is theirSareeri . The key aspect of body-soul

realtionship betweenthe sentients/insentients and the Lord as their

indweller is brought forth here consistent with the teachings of

BruhadhAraNyaka upanishad .He is immanent in all and is as indweller

, their Controller .Memory , Knowledge and their loss arises from

this indweller( Sarvasya chAham hrudhi sannivishta: , matta: smruthi

Jn~Anam apOhanam cha - - GithA : XV.15) . Kaliyan says in this

Paasuram that he has understood the aboveGithOpadEsam and rephrases

that UpdEsam and its consequencesfor him : " ivaiyAva Ninnai nenjil

uyyum vahai uNarnthEn ;uNNmayAl ini yAthum dhaivam piRithu aRiyEn ,

ThiruviNNagarAnE ". adiyEn has understood Your antharyAmi Tatthvam

and Yourrealtionship to the created entities ( sentients and

insentients )as Sareera-Sareeree mode . Kaliyan assures the Lord that

the Jn~Anam attained through the understanding of the UpadEsam of the

Lord to Arjuna in the final chapter of the Githa leading upto the

most noble Charama slOkam has emboldened him to make the statement "

maRROr dhaivam piRithu yaathum aRiyEn ". What Kaliyan drew his

inspiration from for his upliftment are the three slOkams of the18th

Chapter ( XVIII . 62, 65 and 66) :Tamm yEva SaraNam gaccha

SsarvabhAvEna Bharatha tath prasAdhAth paramam Saanthim sTAnam

prApyasi Saasvatham (Meaning ) : " Seek refuge in Him alone , Arjuna

, with the wholeof your being . By His grace , you shall find

supreme peace andeternal abode " .manmanA bhava madhbhakthO madhyAji

mAmm namaskurumAmm evaishyasi satyam tE prathijAnE priyOsi mE

(Meaning ) : " Focus your mind on Me ; be devoted to Me;worship Me ;

You shall come to Me ; I promise you truly ,for you are dear to Me

.."Sarva dharmAn parithyajya mAmm yEkam SaraNam vraja aham thvA

sarvapApEyO mokshayishyAmi maa Sucha: (Meaning ) : " Relinquishing

all dharmAs , SEEK ME ALONE FORREFUGE . I shall release you from all

sins . Do not grieve " . Thirumangai Mannan states in this Paasuram

that he understood now clearly the upAyam for upliftment from the

SamsAric sorrows ( uNmayAl - - uyyum vahai uNarnthEn ) and thereafter

adiyEn isincapable of recognizing or seeking any other dhaivam as

myupAyam for Moksham ( ini maRRu ohr dhaivam piRithu yAthum aRiyEn )

.. You empower them ; You assign them their duties ;You controll them

; While You are their Supreme Master , whywould adiyEn go near

them and seek the boon of Moksham ,which is beyond their capabilities

to grant ? Upanishads havepointed out : " KaaraNam thu dhyEya: " ( the

cause for all shouldbe meditated upon for success in one's saadhana ).

Oh Lord ofThiruviNNagaram ! You are indeed the Jagath KaaraNan .You

are the JagadhAdharan ; You are the niyanthA of the Jagath . You are

the PrApya-PrApakam for adiyEn .Therefore adiyEn will not seek any

dhaivam except Youfor adiyEn's ujjevanam . Daasan , Oppiliappan

Koil VaradAchAri SadagopanSrimate Sri Laksminrisimha Divya Paduka

SevakaSrivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: