Teliyatha Marai Nilangal Teligindrome-concluding part

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Srimate Srivansatakopa Sri Vedanta Desika Yatindra

Maha Desikaya Nama:

 

Teliyatha Marai Nilangal Teligindrome-17

 

" yetra dEvA: amrutam AnasAna: triteeyE dhmAni

abhyrayanta "

Having established Paramatma as the Father, friend

and all types of relative of all human beings, the

Upanishad goes on to confirm that He is also the sole

benefactor of the NityaSuris , who attain their

respective positions of kainkarya in Paramapatam due

to His munificence.

Azhwar describes this concisely thus-

" vAnavar mutrum engO " .

 

The eighteenth mantra describes how the Nityasuris

spread throughout the Universe. Paramatma, being our

supreme well-wisher, not only comes down to this earth

in various avatAras to emancipate baddha jeevAs, but

also sends Nityasuris throughout the Universe in

various forms, as Azhwars, AcharyAs, etc. to try and

accomplish what He himself could not . This is the

mantra-

" pari dyAva pritivi yenti sadya: pari lOkAn pari

disa: pari suva: "

There is an almost literal translation of this mantra

in the Tiruvaimozhi, " Poliga Poliga pOitru valluyir

sApam "

Sri Nammazhwar says, " tokka amarar kuzhAngal engum

parandana kaNdeer "

" nEmippirAn tamar pOndar…….gyAlam parandAr "

" kadal vANNan bhootangal maN mEl …engum idam

kondanavE " etc.

 

The nineteenth mantra concludes the grand vision of

the Paramatma and His attributes, which commenced with

the " Ambhasya ParE " mantra.

Just as the previous couplet referred to the spread

of Nityasuris throughout the world, this mantra

describes how the ever-merciful Lord, having created

and pervaded all beings as their antarAtmA, spreads

out in all directions, in an effort to emancipate

eligible jeevAtmas, with full realization of their own

and the Lord's nature and attributes.

This indicates the propensity of jeevAtmAs to struggle

in the mundane mire and that of Emperuman to lift them

up (magnAn uddharatE lOkan kAruNyAt sAstra pANinA " ).

 

Kurugoor Nambi has this to say- " Arnda gnAna chuddar

Agi agalam keezh mEl aLavirandu

nErnda uruvAi aruvAgum ivatrin uruvAm nedumAlE "

Truly reflecting the purport of both the Upanishad

vakya and Azhwar's sreesooktis are Sri PeriavAchAn

PiLLai's panktis reproduced below-

" oruvani pidikkaikkAga oorai vaLaivArai pole, ivarai

(Azhwarai) agappadutthugaikkAga vyAptan Agiradu " .

In other words, VyAkyAna Chakravrti says that

Emperuman spread out in all directions, just to

ensnare Azhwar, just as police would spread out a

dragnet throughout the city to trap a single fugitive.

 

 

Most of the remaining parts of the

Mahanarayanopanishad deal with mantras for

facilitating meditation and other religious acts,

connected with worship, intended to lead an aspirant

to fuller realization of the Divine Reality hitherto

described. Though there are several mantras with

philosophical purport too, they are mostly a

reiteration.

 

As such, adiyen would like to conclude this series

here, with profound gratitude to various bhagavatas

who encouraged adiyen periodically with their generous

words.

Dio Valenti, adiyen would like to continue this

series with fresh material from other Upanishads,

after some time.

With sincere thanks to everybody for their patience,

dasan, sadagopan.

 

 

 

 

 

 

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