peRREn, peRRathum piravAmai - part 2

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Srimadh Azhagiya singar thiruvadikaLE charanam

Sri BoomidEvi thAyAr samEtha Sri Oppiliappan thiruvadikaLE charaNam

" peRREn, peRRathum piravAmai " - part 2

 

Dear bAgawathAs,

 

In our perception this is the literal first or surface meaning.

The pAsuram that precedes describes thirumangai's " pulambal " or

" cry " wherein he pours out as to how he was stuck with the

pleasure of a woman and that he is now pleading for release from

all his annyAnams associated with that. So the meaning of getting

a birth in which one can attain this " piravAmai " or " not to be

born again status " in sequence is a physical meaning. Whereas the

" pleasure " of association with woman specifed in the previous

pasruam is also a surface level meaning and it can be interpretted

as the gunA or karma bhAvam that were prevalent due to " prArabtha

karmas " in one's case. I donot imply that AzhwAr had prArabdha

karmAS. The interpretaion on these lines or this layer of meaning

is intended for jivAtmAs.

 

In some oblique way this can only refer to Prapatti, since

Prapatti and Bhakti Yoga are the only 2 upAyas that can confer

moksha. Out of these only Prapatti or Saranagathi can guarantee

this in one lifetime. So the word " peRREn " or " obtained " can only

refer to Prapatti. We have heard of Prapatti being a marriage to

Bhagavan. It could also be such that Prapatti being referred to

as birth of a nyAnam (the nyAnam that our jivans or souls belong

to HIM and HE owned, them Owns them and will continue to own them

for ever, and we have nothing to do intellectually once we

surrender this " we " or " I " to HIM abosluetly) or obtained.

 

The other meaning of this is, I obtained (peRREn is both giving

birth and " obtained " in Tamil) " piRavAmai " ie state of no birth

because I was thinking of you at the time of my birth. (As per

Swami dEsikan when one is seen by Lord Vishnu during HIS birth

will not be born again). The parama bAgyam of seeing Lord Sri

Vishnu happens to mahAns only at the time of the birth. The three

births are physical birth (Most who are not mahAns donot know

what one thought or at the time of the birth due to the effect of

shata vAyu). The second birth ( dwijan) ie at the time of brahma

upadEsam. The third birth (prapatti) ie., becoming a prapannan

or at the time undertaking prapatti as " obtained " through

AchAryan. Realising " peRREn " during the moment of second birth

lead one to third birth. If one can not realise peRREn, at both

1st and 2nd birth or the 3rd stage is the next chance..

 

Srimadh Azhagiya singar thiruvadikaLE charanam

Sri BoomidEvi thAyAr samEtha Sri Oppiliappan thiruvadikaLE charaNam

adiyEn

Sampath Rengarajan

 

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