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Oppiliappan List Archive: Message 00156 May 2005

 
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SrI:

Dear BhakthAs of OppilA Appan :

Let us study the second paasuram of Thirumangai Mannan
( Periya Thirumozhi : 6.2.2) :

maRanthEn Unnai munnam maRantha mathiyin manatthAl
    iRanthEn yetthanayum athanAl idumpaik-kuzhiyil
piRanthu yeytthu ozhinthEn PerumAn ! ThirumArbhA !
    siRanthEn NinnaddikkE ThiruviNNagar MeyavanE

(Meaning ) : Oh Lord of ThiruviNNagaram ! In many janmAs before ,
adiyEn had svaroopa Jn~Anam about our relationship and at the end of
those janmAs , adiyEn forgot however about You and our indissoluble
relationship . adiyEn's mind got attached to other matters and as a result ,
adiyEn had to suffer through the assumption  of aditional janmAs  and become
a SamsAri again and again . Just as You said : " Yamm YammvApi smaran bhAvam
thyajathyanthE kaLEbharam , tamm tamEvaithi " . adiyEn attained accordingly
different births  as birds , animals or humans and suffered  .
Again In all these births  , adiyEn lost the rememberance of You .
adiyEn continued to suffer  and this cycle went on and on .
adiyEn knew many things in these janmAs , but did not remember
You and adiyEn came under the category of " asannEva sa bhavathy " .
As a result , adiyEn experienced the sorrowful state of stay in
different wombs and became powerless to break the cycles of births
and deaths. Oh Omnipotent Swamy , who can banish these miserable
cycles of births in different yonis and grant  adiyEn Moksham !
Oh Lord , who has given Your chest as the place of esidence for
Your  most merciful PirAtti , who pleads for our redemption
with You ! adiyEn has finally arrived before You in a state of fulle
rememberance of our indissoluable relationship . adiyEn is standing
before You with no other recourse ( in  a state of aakinchanyam
and ananyagathithvam ) . Please bless adiyEn  with Your Mahaa anugraham !

Special Notes :
******************
Thirumangai focuses on the Sesha-seshi ( Liege-Master) relationship between
the Jeevan and the ParamAthman . Jeevan/Seshan  is eternal (nithya) and an
amsam of ParamAthman .  Jeevan , which exists in Brahman all the time is the
possessor of the essential intrinsic attributes such as Jn~Ana and Aanandha.
During the time of creation , the Jeevan gets embodied , has a name and
physical form . Its svaroopam ( intrinsic nature) does not undergo any
change . The only change that takes place in it after creation is
the shrinking and expansion of its dharma bhootha Jn~Anam or
attributive knowledge . In the embodied state , Jeevan exercises
its rights as the agent of action (karthaa) as prompted by ParamAthma .
The activity of the Jeevan (Kartruthvam ) takes place because of
ParamAthman , the indweller . The bondage in SamsAram
and the liberation from it are caused by ParamAthman .  Through appropriate
Saadhana /UpAsana , the Jeevan is blessed to attain Mukthi and freedom from
the cycles of births and deaths. In the state of Mukthi , the  Jeevan
remains a distinct entity  from Iswaran though it is integrally related
(apruthak  bhUtan) to Iswaran  as substance and attribute (PrakAri
and PrakAra mode of Brahman ). In the state of Mukthi , the liberated
Jeevan enjoys at the Supreme abode of ParamAthman all the desired things
(BhOgams) along with ParamAthman . Upanishads instruct us that
" Moksha is not merely a total liberation for  Jevan from the state of
bondage or the cessation of avidhya but it is the existence for Jeevan
free from bondage in a higher realm enjoying the bliss of Brahman " .

Thirumangai Mannan seeks this deliverance form the cycles of births and
deaths and the acquisition of the bliss of enjoying ThiruviNNagarappan and
performing nithya kaimkaryam to Him in His Parama Padham .To this Ubhaya
lingathva NaaTan , ThiruviNnagarappan ( free from any defects and possessor
of all auspicious attributes ) , Thirumangai appeals for release from the
SamsAric sufferings . Thirumangai admits to the Lord that he due to karama
vaasanais forgot the aadhAra-aadhEya realtionship between him as
a sesha bhuthan  of the Lord and the Lord as Sarva Seshi . Iswaran is the
supporter (aadhAra) and the Jeevan and Prakruthi are the supported
(aadhEya) . Forgetfulness about that led to repeated births and deaths
and stay in different yOnis. In a state of ananya gathithvam and
aakinchanyam , Thirumangai approaches now ThiruviNNagarappan
and seeks the highest boon of Moksham . He stresses the theological view of
Moksham , the eternal divine service to the Lord and His divine consort at
SrI Vaikuntam ( Thiru ViNNagar) . Thirumangai folows the footsteps of Swamy
NammAzhwAr and seeks the boon of " uninterrupted , appropraite service
to Sriya: Pathi at all times ( Ozhivil kAlamellAm udanAy manni) . This is
recognized as Parama PurushArTam made available to the liberated Jeevan
in the state of Mukthi . This is the eternal divine service (Kaimkaryam )
that Thirumangai longs for . He longs for the experience of ParipoorNa
\BrahmAnadham through nithya , niravadhya Kaimakryam to the Lord
and His divine consort at ThiruviNNagaram ( Parama Padham) .

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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