ThiruviNNagarappan Paasurams by Kaliyan:PartXXII( Periya Thirumozhi: 6.3.6)

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SrI:

 

Dear BhakthAs of ThiruviNNagarappan :

 

Today , we will study the sixth Paasuram 6.3 pathikam of

Periya Thirumozhi :

 

mayyoNN- karum-kadalum nilanum maNivarayum

seyya sudar iraNDum-ivayAya Ninnai nenjil

uyyum 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 not

think of any dhaivam other than You ( MaRROr dhaivam yeNNEn )

and (2) The fruit resulting from ananya dhaiva upAsanai is

Moksham ( 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 to

His 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 dEvAs

and 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 of

sentient 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 ( Mayi

Sarvamidham prOtham soothrE manigaNA iva) .

 

In the Tenth chapter of Bhagavath GithA , the Lord restates

His pervading (VyApthi) of all sentient and insentient entities in

an 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 totally

dependent 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 as

antharyAmin ( 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 deities

like 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 Lord

KrishNa Himself staying as their indwelling Self to support

and controll them . They are His sareeram and He is their

Sareeri . The key aspect of body-soul realtionship between

the 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 above

GithOpadEsam and rephrases that UpdEsam and its consequences

for him : " ivaiyAva Ninnai nenjil uyyum vahai uNarnthEn ;

uNNmayAl ini yAthum dhaivam piRithu aRiyEn , ThiruviNNagarAnE " .

adiyEn has understood Your antharyAmi Tatthvam and Your

realtionship 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 whole

of your being . By His grace , you shall find supreme peace and

eternal abode " .

 

manmanA bhava madhbhakthO madhyAji mAmm namaskuru

mAmm 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 FOR

REFUGE . 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 is

incapable of recognizing or seeking any other dhaivam as my

upAyam 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 , why

would adiyEn go near them and seek the boon of Moksham ,

which is beyond their capabilities to grant ? Upanishads have

pointed out : " KaaraNam thu dhyEya: " ( the cause for all should

be meditated upon for success in one's saadhana ). Oh Lord of

ThiruviNNagaram ! 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 You

for adiyEn's ujjevanam .

 

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: