Sri Oppiliappan Paasurams by Thirumangai :PartIX( Paasuram 6.2.1 of Periya Thirumozhi Of Thirumangai on ThiruviNNagarappan )

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SrI:

 

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-kuzhiyil

piRanthu 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 of

those janmAs , adiyEn forgot however about You and our indissoluble

relationship . adiyEn's mind got attached to other matters and as a result ,

adiyEn had to suffer through the assumption of aditional janmAs and become

a SamsAri again and again . Just as You said : " Yamm YammvApi smaran bhAvam

thyajathyanthE kaLEbharam , tamm tamEvaithi " . adiyEn attained accordingly

different 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 remember

You and adiyEn came under the category of " asannEva sa bhavathy " .

As a result , adiyEn experienced the sorrowful state of stay in

different wombs and became powerless to break the cycles of births

and deaths. Oh Omnipotent Swamy , who can banish these miserable

cycles of births in different yonis and grant adiyEn Moksham !

Oh Lord , who has given Your chest as the place of esidence for

Your most merciful PirAtti , who pleads for our redemption

with You ! adiyEn has finally arrived before You in a state of fulle

rememberance of our indissoluable relationship . adiyEn is standing

before You with no other recourse ( in a state of aakinchanyam

and ananyagathithvam ) . Please bless adiyEn with Your Mahaa anugraham !

 

Special Notes :

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

Thirumangai focuses on the Sesha-seshi ( Liege-Master) relationship between

the Jeevan and the ParamAthman . Jeevan/Seshan is eternal (nithya) and an

amsam of ParamAthman . Jeevan , which exists in Brahman all the time is the

possessor of the essential intrinsic attributes such as Jn~Ana and Aanandha.

During the time of creation , the Jeevan gets embodied , has a name and

physical form . Its svaroopam ( intrinsic nature) does not undergo any

change . The only change that takes place in it after creation is

the shrinking and expansion of its dharma bhootha Jn~Anam or

attributive knowledge . In the embodied state , Jeevan exercises

its rights as the agent of action (karthaa) as prompted by ParamAthma .

The activity of the Jeevan (Kartruthvam ) takes place because of

ParamAthman , the indweller . The bondage in SamsAram

and the liberation from it are caused by ParamAthman . Through appropriate

Saadhana /UpAsana , the Jeevan is blessed to attain Mukthi and freedom from

the cycles of births and deaths. In the state of Mukthi , the Jeevan

remains a distinct entity from Iswaran though it is integrally related

(apruthak bhUtan) to Iswaran as substance and attribute (PrakAri

and PrakAra mode of Brahman ). In the state of Mukthi , the liberated

Jeevan 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 of

bondage or the cessation of avidhya but it is the existence for Jeevan

free from bondage in a higher realm enjoying the bliss of Brahman " .

 

Thirumangai Mannan seeks this deliverance form the cycles of births and

deaths and the acquisition of the bliss of enjoying ThiruviNNagarappan and

performing nithya kaimkaryam to Him in His Parama Padham .To this Ubhaya

lingathva NaaTan , ThiruviNnagarappan ( free from any defects and possessor

of all auspicious attributes ) , Thirumangai appeals for release from the

SamsAric sufferings . Thirumangai admits to the Lord that he due to karama

vaasanais forgot the aadhAra-aadhEya realtionship between him as

a sesha bhuthan of the Lord and the Lord as Sarva Seshi . Iswaran is the

supporter (aadhAra) and the Jeevan and Prakruthi are the supported

(aadhEya) . Forgetfulness about that led to repeated births and deaths

and stay in different yOnis. In a state of ananya gathithvam and

aakinchanyam , Thirumangai approaches now ThiruviNNagarappan

and seeks the highest boon of Moksham . He stresses the theological view of

Moksham , the eternal divine service to the Lord and His divine consort at

SrI Vaikuntam ( Thiru ViNNagar) . Thirumangai folows the footsteps of Swamy

NammAzhwAr and seeks the boon of " uninterrupted , appropraite service

to Sriya: Pathi at all times ( Ozhivil kAlamellAm udanAy manni) . This is

recognized as Parama PurushArTam made available to the liberated Jeevan

in 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 Lord

and His divine consort at ThiruviNNagaram ( Parama Padham) .

 

ThiruviNNagrappan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: