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Oppiliappan List Archive: Message 00054 Jun 2005

 
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SrI:

Dear BhakthAs of ThiruviNNagarappan :

In this Paasuram and the three subsequent paasurams ,
Thirumangai Mannan expresses his Mahaa ViswAsam in
ThiruviNNagrappan as his sole Rakshakan and grantor of
the boon of Moksham . The first of this set of four Paasurams
where Thirumangai declares his disinterest in anya dEvathAs is :

maRROr dhaivam yeNNEn Unnai yenn manatthu vaitthup-
   peRREn peRRathuvum piRavAmai  YemperumAn
vaRRA neer kadal soozh Ilankai IrAvaNanai c-
   cheRRAi KoRRavanE ThiruviNNagarAnE  - - -Periya Thriumozhi: 6.3.5

(Meaning ) :  Oh Chakravarthy ThirumahanE (KoRRavanE ) ! Oh RaghuveerA ,
who destroyed RaavaNan , the king of LankA , the city surrounded by
the deep and undrying ocean and protected by that ocean !  adiyEn
will not think about any dhaivam other than You as my Lord . adiyEn
has gained strength to fight samsAric afflictions by holding You firmly
in my heart lotus . SarvEswarA ! The fruit of total faith in You as Moksha
DhAyaka Mukundhan  is to be blessed with the boon of not to return
to this samsAric world again ( apunarbhAvAya ) . The Muktha Jeevan
does not return to this samsAric world again . It gains the boon of
 anAvrutthi ( non-return)  .

Special Notes :
*****************
Oh Omnipotent Lord ! You destroyed the mighty RaavaNan taking refuge
in fortress LankA  , which was well protected by the deep and expansive
waters of the ocean all around . Our bodies are like LankA in that they
are surrounded by the ocean of SamsAram  . In this body , the ten-headed
Indhriyams like RaavaNan join with manas to torture the Jeevan imprisoned
in the body . You vow to free the jeevan from the himsai of the Indhriyams
like You destroyed the ten-headed RaavaNan to rescue our SithA PirAtti .
You made the sankalpam to claim Your property and chase away
the powerful enemies , who were torturing me .

Oh Lord ! there are few days left in this janmam . There is no chance
to return to this samsAric world now that You have accepted my
SaraNAgathy . What can the lesser gods do to me now and drag me
into SamsAram . They are dependent on You for their powers and
will not dare to come near me . adiyEn will not even look in their
direction since You are sarvasvam (every thing ) for me . Therefore ,
adiyEn declares clearly : " maRROr dhaivam yeNNEn " .

PramANam from Sri BhAshyam for non-return to this world
*************************************************************
The last Brahma Soothram is : " anAvrutthi sabdhAth ,
anAvrutthi sabdhAth " ( 4.4 .22) .

(Meaning ) : There is no return , because of the Sruthi texts
( to that effect ) ; there is no return , because of the Sruthi texts
( to that effect ) .

AchArya RaamAnujA's commentary for this VedAntha Soothram is
beautiful . The passages are in lilting and chaste Sanskrit & are beautiful
to experience . They roll like thunder and illuminate like lightning .
adiyEn will use the English translation of PudhukkOttai Ubhaya VedAntha
VidhvAn on the passage from the Sanskrit text of Sri Bhaashyam
in its entirety :

" From the Sruthi , we come to know that  there is a Parama Purusha
who is also called Para Brahman and who is endowed with all
the following qualities --- of being opposed to all that is of the nature of
a blemish , the resting place of all that is auspicious , the cause ,
sustenance etc., of the universe , having an essential nature
which is absolutely different from that of all others .

He is omniscient , always wills the truth ; has a motherly affection
towards all who resort to Him ; and is possessed of the highest
compassion ; He is without an equal or a superior . ( This quality is
mentioned to clear the doubt what  can be done if a  deity superior to
BhagavAn sends the Mukta back .The  quality of being the opposite of
all blemishes is mentioned to show that by Himself  He will never
send back any Mukta to this world . Since He is the repository of all
auspicious qualities , the Mukta can never think of going away
from Him  .

Just as we learn from the Sruthi that there is a Parama Purusha ,
we also come to know from it that BhagavAn is pleased with
the Jiva by his meditation strengthened by the observance of
rituals and duties prescribed to the various varNAs and stages of
life ; that the propitiated BhagavAn  annihilates the nescience
in the form of karmAs , which have been accumulated by
the mediator  from beginningless time , and which can not be
dispelled by the meditator by his own effort ; that the Parmapurusha
blesses the Mukta with supreme bliss , which is boundless and
unsurpassed in excellence ; and that He does not cause him
to return to this world .

We get all this knowledge from the following Sruthi texts -------
" Sa Khalu yEvam vartayan yaavad-aayushyam , Brahma lOkam
abhisampadhyatE ; na cha punar-aavartatE , na cha punar-aavartatE
( ChandhOgya Upanishad: 8.15.1) . The individual soul practises ,
throughout his life , the meditation as well as the rituals that are
its accessories . He does not return to this world again ; he does not
return to this world again .

In this connection , the following passage from the BrahadhAraNyaka
upanishad also may be cited as authority ----- " PurushO Maanasa:
yEtya Brahma-lOkam gamayathi; tEshu Brahma lOkEshu , paraah
paraavanto vasanthi ; tEshAm na punar- aavartti: " (BrahadhAraNyaka
Upanishad : 8.2.15) . The Purusha , AmAnava by name , who has been
created by ParamAthmA out of His mind ( manasa: ) comes , and takes
the individual souls to the world that is the Brahman. In that world
that is the Brahman , they become  endowed with unsurpassed bliss
and glory and power ; and they live there with BhagavAn as their
Master and enjoy objects and instruments  of pleasure that are
bestowed by Him . There is no return for them from that world :

Maam upEthya PUNAR- JANMA  dukkhAlayam asAsvatham
na aapnuvathi mahAthmana: samsiddhim ParamAn gathaa :

Aa Brahma- bhuvanAth lOkA: PUNAR-AAVARTHINO Arjuna
Maam upEthya tu , KaunthEya ! PUNAR-JANMA NA VIDHYATHE

- - - GitA slOkams : 8.15 & 16 .

(Meaning) : Those who have attained Me will NOT HAVE REBIRTH
again , which is unenduring end , which is the abode of all misery .
Because they are great souls with pure minds  and have relaized
Me fully and My true nature . On account of their great love for Me ,
they can not bear any  seperation even fro a moment . They have
fixed their minds on Me , who am the highest goal of attainment
for them . . . 8.15

All the worlds including the world of the four faced Brahma , which
are within the cosmic egg (Brahma-aNda) meet with destruction at
a particular point of time . Therefore those who attain those worlds
will be born again . But Parama Padham , which is My realm ,
is eternal . For those , who have attained the Parama Padham ,
THERE IS NO REBIRTH .... 8 .16

That is what KrishNa has said in the GitA . The Mukta does not
return to this world , which is the result of meritorious and
sinful acts( PuNYa-Paaoams) .

The Mukta  is free from the bonds of Karma and his attributive
knowledge has attained its full expansion . Now it is his nature
to enjoy the Para Brahman , and all his love is centered on that
Brahman. He is in the actual enjoyment of Brahman  , who is bliss
incarnate , of unlimited and unsurpassed of excellence . For such
a Mukta , there is absolutely no possibility of having a desire to enjoy
other objects or of adopting the means to attain them . So there will be
no room for the doubt  that he may be born again . The Mukta will not
at all have a desire to return to this world of mortals .

Parama Purusha also , who wills the truth and whose love for the Jn~Ani
( Mukta) is so great that He will never think of sending him back to
the (samsAric) world . Sri Krishna Himself gives expression to
this nature of His , as follows --- 

tEshAm Jn~Ani nithya-yuktha yEka-bhakthi: visishyathE
PriyO hi Jn~Anino atyartham aham , sa cha mama priya: (GitA: 7.17)

(Meaning): of these , the man of knowledge , being ever with Me
in Yoga and devoted to the One only , is the foremost . for I am
very dear to the man of knowledge and he too is dear to Me.

udaaraa : sarvE yEva yEtE; Jn~Anee tu aathmaiva me matam , GithA:
Aasthita: sa hi yuktAthmA mAm yEva anuttamAm gathim ( GitA: 7.18)

(Meaning) : All these indeed are generous , but I deem the man of
knowledge to be My very Self; for he , integrated , is devoted to Me
alone as the highest end .

BahUnAm janmanAm anthE Jn~AnavAn mAm prapadhyatE
VaasudEva: saravm ithi sa MahAthmA sudurlabha: (GitA 7.19)

(Meaning) : At the end of many births , the man of knowledge finds
refuge in Me , realizing that " VaasudEvA is All ." It is very hard to find
such a great souled person .

>From this we can conclude that the ParamAthmA , even though He is
independent , will not send back a man of wisdom , who is dear to Him ,
when once He has got him ."

Thirumangai Mannan was one such Jn~Ani and as such ThiruviNNagarappan
was not going to let go of him . There was no PunarAvrutthi ( return to
the SamsAric world) for Thirumangai AzhwAr as himself hints
in this Paasuram .

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:



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