SrI: Dear BhakthAs of OppilA Appan : In the previous posting , adiyEn covered the mind set of Thirumangai at the beginning of the second decad of his Paasurams on Lord Oppiliappan . Let us study now in detail the second Paasuram : poRutthEn punn soll nenjil poruL- inbhamena iraNDum iRutthEn eiympulankaL kadan aayina , vaayilotti aRuthEn aarvac-cheRRam avai tammai manatthu ahaRRi veRutthEn NinnadainthEn ThiruviNNagar MeyavanE (Meaning ) : Oh Lord , who relishes Your residence in this Dhivya dEsam ! adiyEn kept with in my mind the derogatory remarks made by others; adiyEn did not respond to them in retaliation . For securing the wealth and the pleasures that my kith and kin desired , adiyEn stood in front of the arrogant rich and praised them with songs hailing their noble guNams that were conspicously absent in them . ThiruviNNagarappA ! through these despicable efforts on my part , adiyEn provided my relatives with wealth and adiyEn's own five sensory faculties with pleasures/siRRinbhams ( arTa kAmams ) that adiyEn had to give . adiyEn feels relieved now from all these obligations . adiyEn went on to show my affection for those who were dear to me and enimity towards those , who opposed adiyEn . After reflecting on these disgusting activities of mine , adiyEn recognized the folly of such pursuits that filled my time . adiyEn discarded all such degrading activities , developed dispassion ( VairAgyam ) and have sought Your refuge . adiyEn is standing before You seeking Your divine anugraham in that penitent mood . Please do not delay the showering of Your dayA on adiyEn . Special Notes : ****************** Thirumangai instructs us that the repeated indulgence in the sensory pleasures results only in the piling up of huge bundles of sins that weigh us down . Those sins push us into the whirlpool of SamsAram , which tosses us in its swirling currents from one side to the other . Thirumangai prays to ThiruviNNagarappan and reminds Him of his erstwhile sufferings , indignations and humiliations in the SamsAric life and the lessons that he learnt , which made him resolute in his dispassion towards wealth and sensory pleasures . He describes his transformed state and begs the Lord to take note of him as one , who has sought His refuge . Thirumangi Mannan's soulful appeal : *************************************** In an assembly of past predicates -- -- " poRutthEn , iRutthEn , aRutthEn and veRutthEn" -- -- Thirumangai recalls the horrors that he went through and the lessons that he had learnt . From the past predicate , Kaliyan jumps on to the future perfect with his astute logic : " avai tammai manatthu ahaRRi , veRutthEn , NinnadainthEn ThiruviNNahar MEyavanE " . Recognizing that all these accumulation of sins arising from indulgence in sensory pleasures and chasing of perishable wealth lead only to SamsAric bondage and endless cycles of births and deaths , adiyEn has rejected them all and am standing before You as a SaraNAgathan . AzhwAr is hopeful that ThiruviNNagrappan will take note of his transformation and begs the Lord not to delay His anugraham . The Sins that Thriumangai counts: ************************************ Vedam uses four words for Sins : Paapam , amhas , enas and agham . Paapam is recognized as the sin of the mind . " Our thoughts are the breeding place of sin , and hence we are told to get rid of the sin arising from the mind . In this context , Atharva Veda (AV) Manthram invokes the sin of thoughts (of mind ) to go away from us ( AV . VI.45.1: " parOapEhi manas--Paapa ") . Atharva Vedam through its various incantations and PrayOgams for the banishment of amhas , yEnas , agham as well as Paapam (e.g) : tE nO munjathamhasa: ( AV. IV.25 , 28 , 29 ) . The ancient Rg Vedam prays for the Lord's anugraham to banish these sins (agham): "apa na: SOSchadhagham " ( Rg. Vedam I.97.1 to 8) . Rg Vedam invokes the imagery of the Lord alone helping us to get across the ocean of sins as we sit safely on the boat of the Lord to arrive safely at the benovolent shore across ( Sa na: sindhumiva nAvayathi parshA svasthayE , apa na: SOSchadhagham - - AV .I.97.8) . The other famous Rg Veda Manthram points out that " God alone knows our actions , good or bad , and hence hecan lead us on the path of righteousness ; we shall have to struggle constantly with our crooked sins ; to that Lord of ours , our most respectful regards and reverences " (Rg Vedam . I.189.1) : AgnE naya supaTA raayE asmAn visvAni dEva vayunAni vidhvAn yuyOdhyasmajjuhurANamEnO bhUyishtAm tE nama ukthim vidhEma " God alone is our atonement for the sins committed by the enlightened men of our society (Devakrutha) ; for the sins committed by the ordinary men ( manushyakrutha) ; also for the sins committed by our elders in society ( pithrukrutha) ; He is our atonement for sins committed by Self , also from our sins of sins , consciously or unconsciously committed both, for the sins that may be small or great , for all of them ( Yajur Vedam: VIII.13 ): -- -- -- " SarvasyainasOavayajanamasi ". ( DEva , Manushya, Pithru and aathma krutha sins and their atonement ) . avyajanamasi means atonement . As the sole object of atonement , He is Sarva sakthan . Yajur Vedam instructs us that " God for this reason is our ultimate shelter and the final resort and is our final atonement : UpAyaamagruheethOaprayaNOsi svAprayaNa: , Paahi Yaj~na pAhi Yaj~napathim -- -- -- Yajur Vedam : VII.20 The Vedic revelation is : " Sins are not excused by our Lord , but He gives us strength to struggle against their consequences ; this struggle itself is the atonement . Sins lead to bondage , and through bondage alone is our atonement and liberation thereafter " . " The sin is inherent in us in our own infinitesimality , and the cycle of life and death is its atonement . It appears to be a cruel punishment , but ultimately , it is for its own reward and one of the greatest blessings from the side of our Lord . And there is no escape from it either. Bondage is apparently a tragedy , but effectively becomes a remedy for the malady and finally a bliss and reward . Sin leads to a cycle of bondages ( repeated births and deaths ) " and SaraNAgathy at the sacred feet of the Lord leads to freedom from this samsAric cycle . One does not return anymore to this samsAric world after the successful completion of SaraNAgathy to the Lord through the help of a compassionate AchAryan . " This (then) is the purposefulness of life " ( seeking a SadAchAryan and gaining his blessings to perform SaraNAgathy at the Lord's sacred feet ). All of these thoughts are evoked by Thirumangai Mannan's first Paasuram of the second decad of the sixth centum (Periya Thirumozhi: 6.2.1): " aRutthEn aarvac-cheRRam avai tammai manatthahaRRi veRutthEn NinnadainthEn ThiruviNNahar MeyavanE " ThiruviNNagrappan ThiruvadigaLE SaraNam , Daasan , Oppiliappan Koil VaradAchAri Sadagopan Srimate Sri Laksminrisimha Divya Paduka Sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: ------------------------ Yahoo! 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