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Dear friends,

"koodi-irUnndhu kuLirndhu?"

"unnrannOdu utrEval nammakku ingu Ozhikka Ozhiyaadhu?"

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

The last few stanzas of the TiruppAvai contain lines
and expressions that by far are the most emphatic
affirmation of the theme of "satsangh". They convey
very happy tidings and wholly auspicious message.
Reading them the seeker of God cannot help feel
totally reassured that the path to Salvation though
difficult to tread is however by no means a grim,
lonely trek into what very often seems nether land
called Nowhere.  

In reading the lines of the last few stanzas of the
TiruppAvai, any doubt lingering in the mind of a
God-seeker about either the need for "satsangh" or its
efficacy (i.e. that "there is indeed Salvation in
numbers") will simply fade away. These expressions
strengthen our conviction in the validity of worship
through numbers. Realization also dawns on us that the
promise of salvation in 'satsangh' is no empty one
since the direct experience of saints and mystics (of
AndAl herself as well as of the "munivar-s" and
"yOgis" she spoke of in her song) amply and
unequivocally vouch for it. 

In this sacred month of "mArgazhi" (2004 CE) it is
fitting that this series of postings on "satsangh"
should conclude on such a happy and optimistic note.

              ***********
    
"koodi-irUnndhu kuLirndhu?"

This expression is the standard slogan every
'satsangh' in the world might want to emblazon on its
banner. "Together we shall delight in God!" is its
literal meaning and indeed it is what all 'satsangh'
is really all about. 

The joy of 'satsangh' derives from the joy of Bhakti.
Bhakti is individual God-experience made infinitely
sweeter by company. "Koodi-irunthu kULirndhu" or the
"collective delight in God" a 'satsangh' revels in is
not only available in this world but in the hereafter
too. The joy of 'satsangh' hence may be said to be
both 'amushmikam' and 'nissrEyasam' in nature. How is
this to be ascertained and how may we be sure of this?
The answer lies in the next expression:   

"unnrannOdu utrEval nammakku ingu Ozhikka Ozhiyaadhu?"

This second expression is a prayer addressed to the
Almighty by the milkmaids of the TiruppAvai and its
literal meaning is: "O Faultless One ("kurai onrum
illAda Govinda), our bonds with you are eternal!" 

There is a bond between Man ("jIva") and God
("Isvara") that is said to be an indestructible and
interminable one. This is the principal meaning of the
expression. This bond between God and Man ("sarIri"
and "sarIra") can be unmade no more than the sun can
be separated from sunshine, fire from heat and the
ocean from its waves. 

There is however another message implicit in the
expression. It implies that what is "sauce for the
goose is sauce for the gander too". The same degree of
bonding between God and Man also prevails inter-alia
between AndAl's 'aayarpAdi' girls too -- and it is
equally as indestructible, inseparable and
interminable? "Ozhikka Ozhiyaadhu?" The Tamil
first-person-plural "namakku" in the expression is
very significant. There is an "eternal bond" between
God and the 'satsangh' of AndAL's milkmaids
("unnrannOdu utrEval") on one hand, and on the other,
equally there is an "eternal bond" between one another
too ("utrEval nammakku"). This is the all-important
element of "parasparam bOdhayantah:" -- the element of
mutuality in 'satsangh' alluded to in the
Bhagavath-gita (Verse X.9 dealt with earlier in this
series).  

In the ordinary world, relationship amongst members of
a team ceases immediately upon the achievement of
team-goal or objective. After the last whistle has
been blown and the crowds in the stadium have all gone
away, what work is there left to do for the football
team? It is time to pick up their gear from the
locker-room, wish each other good-bye and go their own
separate ways, isn?t it? Similarly, in our jobs or in
the company where we are employed, we work with teams
of colleagues, superiors, peers and subordinates only
so long as the tenure of our contract of employment
allows us to do so. Once the contract expires, our
relationship with the team and all co-workers
terminates too.

The question therefore is do "satsanghs" (teams of
Bhakti-workers and God-seekers in the world) too
suffer the same fate of all other teams we know in the
ordinary world? The expression of "unnrannOdu utrEval
nammakku ingu Ozhikka Ozhiyaadhu?" in the TiruppAvai
gives an emphatic 'No!' as answer. 

The relationship between 'satsangh' members is not
like the one between footballers and office-goers. The
bond of relationship that ties them together within a
'satsangh' does not end with the expiry of a term of
period when the team must disband and depart. Nor does
the bond cease with the attainment of the purpose or
goal for which the team or 'satsangh' was formed in
the first place. As long as the bond between "jIva"
and "Isvara" exists so long does the bond between
members of a 'satsangh' too survive. 

The 'satsangh's' "collective delight in God" in this
world as signified by the phrase "koodi-irunndhu
kuLirndhu?" is available in great measure. In equal if
not infinitely greater measure it is found in the
other eternal world too. Those of us who become part
of a joyous 'satsangh' in this world shall surely find
ourselves as team members of a blissful 'satsangh' in
the eternal and celestial world of God! 

Departure from this world at the end of our lives
shall not signal the end of our 'satsangh'. The
'satsangh' merely moves from earthly moorings to
heavenly heights. Such is the assurance implied in the
expression, "unnrannOdu utrEval nammakku ingu Ozhikka
Ozhiyaadhu?"  

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

How may be we certain that the "collective delight" of
the 'satsangh' in God is available both in this world
and the other? Is there any scriptural testimony to
support the statement? 

If we want independent confirmation of this truth
apart from AndAl's own declarations in the TiruppAvai,
we may rely then upon the clear revelations of AndAl's
mystic forebears and peers who have left behind for
our benefit unimpeachable evidence to corroborate all
that AndAl's TiruppAvai has said about 'satsangh'. 

Tondar-adi-podi AzhwAr and NammAzhwAr were mystics who
attest to having virtually seen celestial 'satsanghs'
through epiphany. Their revelations are there for all
to read and savor in the "pAsuram-s" they sang in the
TiruppaLi-ezhucchi and the TiruvoimOzhi.

Tondar-adi-pOdi in the "Tiruppallezhuchi" spoke of the
'satsangh' of celestials that gathers daily at the
portals of the Abode of God here in this world. This
is the spot outside the temple of Sri Ranganatha at
SriRangam:

(a)  "vAnavar arasargaL vandhu vandhu eendi edhir
disai niraindhanar?."    (stanza 1)

      "Kings and celestials, O Ranganatha,
        Throng and push their way unto 
          Your sanctum!"

(b) "alangal-am todaiyal kondu adiyinai paNivAn
amarar-gaL pugundhanar?"    (stanza 5)

       "O Ranga! the gods have gathered 
         and entered the temple
     With garlands of 'kadamba' blooms in their hands,
         waiting to serve you!"

(c) "marutharUm vasukkaLUm vandhu vandhu eendi
     puraviyOdu aadalUm pAdalUm thErUm
    kumara-dhandam pUgundhu eendiya veLLam
   aruvarai aNaiya nin kOvil mUn ivarO!"              

                                   (stanza 6)

  "Ranga! these here are the 'maruts' and 'vasus'
     Thronging,dancing and singing in bliss
   Across the great hall that leads 
     Unto your sanctum!"
 
(d) "andharatthu amarargaL kootanngal ivaiyO
   arunthava munivarUm marudharUm ivarO!
   emperUmAn! Unn kOyilinil vAsal
   sundarar nerukka vicchAdarar nooka,
  IyyakarUm mayannginar!"                             

                                  (stanza 7)      

 "This here, O Ranga, is a crowd of celestials!
  These here are the great 'munis' and 'maruts',
  And 'sundaras' and 'vidyadarAs'
  Crowding, jostling and cramping!"

(e) "geetanngaL pAdinar kinnarar garudargaL
    gandharuvar avar kanggulaL ellAm;
    mAdavar vAnavar sAraNar iyyarkar
 siddarUm mayyanginar tiruvadi tOzhuvAn!  (stanza 8)

      All night long, O Ranga,
       'kinnararas', 'garudas', 'gandharvas'
      Sages and celestials
       'yakshas','charanas', and 'siddhas' --
      They have assembled to offer Thee 
       Joyful worship!     
         
                ***********

If Tondar-adi-podi spoke of the celestial 'satsanghs'
on earth at SriRangam, NammAzhwAr in the TiruvoimOzhi,
we see speaks of them as he witnesses them in their
eternal home --- high above in the Transcendent Abode
of God called "parama-padam". There they remain -- all
the thronging 'satsangh' of "maruts", "vasus",
'kinnararas', 'garudas', 'gandharvas',
'yakshas','charanas', and 'siddhas' -- all delighting
there in the unmistakable and everlasting spirit of
"koodi-irunthu kULirndhu?" 

When the liberated soul of Man -- the "jIva" --
ascends unto "parama-padam", it is the celestial
'satsangh-s' there who come out welcoming and
receiving it into the kingdom of God. They are
overjoyed to be re-united with one of their own kind!
They are ecstatic that one with whom they had once
shared a relationship in earthly 'satsangh' has now
rejoined them in heaven to continue from where they
had left off?

In the penultimate decad (10.9) of the 1000 stanzas in
the Tiruvoimozhi, NammAzhwAr not only celebrates the
consummation of the union of the 'jIva' with 'Isvara'.
We find him also celebrating the final and glorious
reunion of the merry members of a 'satsangh' in the
eternal realms ---

 
 thozuthanar ulakargaL* thoopa_nal malarmazai-
pozivanar* pooziyanRu aLandhavan thamarmunnE*
ezuminenRu irumarungichaiththanar* munivargaL*
vaziyithu vaikundhaRku enRu* van^thu ethirE. 10.9.3 

         When they saw the free soul
           From the ramparts of Heaven
         They rained flowers, lit incense 
           And offered worship!
         The celestial bards stood in concourse
           And sang "Hail thee Free Soul!
           "This way to Heaven!" 
 
ethirethir imaiyavar* iruppidam vakuththanar*
kathiravaravaravar* kain^_nirai kaattinar* athir_kural
murachangaL* alaikadal muzakkoththa* mathuviri
thuzaaymudi* maathavan thamarkkE. 10.9.4 

     As the free soul advanced upon Heaven's Gate 
      All along the way the celestials welcomed it: 
   They made way and resting points for the newcomer!
     The Sun and the Moon lighted his path
   Like royal torch lighting a King's parade!         


maathavan thamarenRu* vaachalil vaanavar* pOthumin
emathidam* pukuthuka venRalum* keethangaL paadinar*
kinnarar kerudargaL* vEtha_nal vaayavar* vELviyuL
maduththE. 10.9.5 

      The gods came out to see the free soul --
       Everyone from 'kinnaras' to 'garudas'!
     They sang their songs just as well
      As Vedic seers droned their sacred hymns
     And poured oblation into the fire!
         
vELviyuL maduththalum* viraikamaz naRumpukai*
kaaLangaL valampuri* kalandhu_engum ichaiththanar*
aaLumiNnkaL vaanakam* aaziyaan thamar enRu* vaaLoN
kaNmadandhaiyar* vaazththinar makizndhE. 10.9.6 

    While the smell of sweet incense rose
      And filled the festive air, 
   The smoke of ritual fire swirled up 
     To meet the strains of heavenly music!
   The pipes blared and the conches blew --
     "Come O soul, come thee to rule!"
   So cheered the celestial nymphs!

madandhaiyar vaazththalum* marutharum vachukkaLum*
thotarndhu engum* thOththiram sollinar* thotukadal-
kidandha enkEsavan* kiLaroLi maNimudi* kudandhai
enkOvalan* kudiyadi yaarkkE. 10.9.7 

     "marut' and "vasu" joined in worship
       As heavenly nymph and sprite danced
     They cheered the advancing soul
       Nearing the end of the road
     To land upon the blessed doorsteps  
       Of our Kesava, our Gopala! 
           
kudiyadiyaar ivar* kOvindhan dhanakkenRu* mudiyudai
vaanavar* muRaimuRai ethir_koLLa* kodiyaNi netumathiL*
kOpuram kuRukinar* vadivudai maathavan* vaikundham
pukavE. 10.9.8

    The gods of heaven in teams and rows
      Climbed the walls and towers of Heaven
    To take a peek over flags and festoons --
     They had to see and welcome 
    The free soul come to join them 
     At last in God's own land!

vaikundham pukuthalum* vaachalil vaanavar* vaikundhan
thamar_emar* emathidam pukuthenRu* vaikundhaththu
amararum* munivarum viyandhanar* vaikundham pukuvathu*
maNNavar vithiyE. 10.9.9 

      As the free soul enter'd upon 
       the doorway to heaven,
     The heavenly bands were filled
       With heaven's own Joy!
    "Enter, welcome" they thought,
      "For Vaikuntam is thy birth-right"! 


vithivakai pukundhanarenru* nalvEthiyar* pathiyinil
paanginil* paathangaL kazuvinar* nithiyum naRsuNNamum*
niRaikuda viLakkamum* mathimuka madandhaiyar* Endhinar
vandhE. 10.9.10. 

  The Vedic seers praised their fortune,
    Washed the newcomer's feet
  The lovely moon-faced dames of heaven
    Came greeting with holy pots,
  They came greeting with sacred flame 
   And they came with holy water too!

vandhavar ethir_koLLa* maamaNi mandapaththu* andhamil
pErinbaththu* adiyarOdu irundhamai* kondhalar pozil*
kurukoorchchadakOpan* chol- chandhangaLaayiraththu*
ivaivallaar munivarE. 10.9.11 

     In such jocund company in God's Abode
      Did the free soul enter the Almighty's Hall
    Amidst the gods did reap the soul
     The final crowning Joy of all!

    He who reads and well realizes 
     These ten of Satagopan's 1000 verses
   Shall reach too the state of the free soul
 Among the eternal bards of the celestial spaces!

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

And so ends, according to NammAzhwAr, the grand
journey of the Soul of Man finally in God's kingdom!
It reaches its ultimate terminal amongst the
'satsangh' of the celestial bards who delight forever
in the spirit of AndAl's  "koodi-irunthu-kuLirndhu" in
Heaven ... Or as NammAzhwAr, in other words,
poignantly describes it -- "andhamil pErinbaththu*
adiyarOdu irundhamai"?
                                                      
                ***************
                                                      
                 (CONCLUDED)

Thank you one and all,

Regards,

dAsan,
Sudarshan





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