(திருப்பாவை – வேதம் அனைத்துக்கும் வித்து)
In the last post we saw what constitutes SarnAgathi (prapatti) and how these are conveyed in ThiruppAvai verses. Continuing on with our discussion based on Professor AS Raghavan and PerukAranai SwAmi writings, let us see how the other accessories of prapatti are revealed in ThiruppAvai. We will now take up MahA ViswAsam, Gopthruva VaraNam, and kArpaNyam that were listed in the earlier post.
• MahA viswAsam is the unshakable faith in prapatti and its efficacy. Once a jeevAtmA has surrendered to Sriman NarAyanA, the jeevAtmA is sure to obtain the fruits of prapatti, which is the eternal kainkaryam to Sriman NarAyanA. Let us see the 21st verse that indicates MahA viswAsam.
ஊற்றமுடையாய் – this means that the lord is magnanimous and forgives all the doshams of one who has surrendered to Him
பெரியாய் – This identifies Him with DayA and Sakthi. Sriman NarAyanA has the capacity to protect. So He is intent on protecting those who have surrendered to Him.
AndAl says that He has the relevant qualities and the capacity to protect any jeevAtma that has entrusted Him.
Next AndAl refers to the fourth accessory of prapatti which is Gopthruva VaraNam in pAsuram 26.
•This is the entreaty to the Lord by the jeevAtmA for its protection.
கொடி – expressing utter helplessness about their inability to protect themselves
விதானம் – seeking gopthruva varaNam
அருள் – please bless us with gopthruva varaNam
The last accessory of prapatti is kArpanyam. kArpanyam is the feeling of utter helplessness to protect themselves. AndAl expresses this in verse 28.
• அறியாத பிள்ளைகளானோம் – AndAl declares that She and Her friends are helpless and have no knowledge or capacity to devise any means for saving themselves.
We have until now seen the different accessories that go with SarnAgathi. We will now see how AndAl performs this and what She prays to Him. In this connection,
the meaning of pAsuram 29 is worthy of profound reflection as the entire essence of prapatti as well as the procedure for it are established. AndAl prays that She should be united with Sriman NarAyanA, not only in this brith, but also in the births to come. She requests that she should be blessed with uninterrupted and permanent relationship with Him.
உன் தன்னோடு உற்றாமேயாவோம் – we are cognizant of our seshatvam to you
The roles of AchAryA and Divya Dampathis are celebrated throughout for performing SaranAgathi. AndAl also follows the traditionally accepted protocol of approaching AchAryA, ThAyAr and PerumAl in that order. We can see this in verses 16 – 20. These verses are crucial to understanding SaranAgathi (Prapatthi). They firmly state and establish our relationship with the Divya Dampathis and emphasise the role of mediation played by our compassionate mother. She pleads with Her Lord to forgive our trespasses and transgressions and begs Him to forgive us and offer protection. This aspect is called PurushakAram. Here AndAl appeals to Nappinai PirAtti to act as PurushakAram.
கோயில் காப்போனே -AshtAksharam
கொடிதோன்றும் ….வாசல் காப்போனே – Dwayam
நென்னலே வாய் நேர்ந்தான் – charama slokam
வாயால் – with the help of an AchAryA.
மருமகளே – MahAlakshmi
காண் – we would like to do SaranAgathi (prapatthi)
வந்து திறவாய் – remove His anger against us.
நப்பின்னை நங்காய் ——————-எம்மை நீராட்டு – The upAyam aspect is clearly established in verse 20.ThiruppAvai is an esoteric topic and SaranAgathi is another abstruse topic. To keep the extremely complex matter of SaranAgathi in ThiruppAvai succinct, I have given just one example for each of the requirements of prapatti as evidence.We will take up Artha Panchakam in ThiruppAvai from next post onwards.will be continued ……………….AndAl Thiruvadigale Saranam .