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Oppiliappan List Archive: Message 00095 Jun 2005

 
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Dear SrEvaishNavites,
 
prApya-prApakam- vyApakamAna-Oppiliappan.
 
Lord Oppiliappan is the cause of one and all. He is all pervasive.He resides inside the soul and elsewhere.
 
Having realised so, can thirumangai mannan seek anyother means for reaching the Lord. He decalares that He is the means and the refuge.This is explained by Sri Sadagopan swAmy in the  sixth pAsuram of the third thirumozhi of the sixth ten of periya thirumozhi
 
dAsan
'vanamamalai padmanabhan
dheivam pirithaRiyEan-thiru-viNNagarAnEa
 
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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