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Oppiliappan List Archive: Message 00059 Jun 2005

 
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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:



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