A Peep into Periya ThiruMozhi 141

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----- 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: