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Oppiliappan List Archive: Message 00136 May 2005

 
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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:




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