ThiruppAvai – Vedam anaithukkum vithu – 7
(திருப்பாவை – வேதம் அனைத்துக்கும் வித்து)
The jIvan is qualified like the nityasUris (those who live eternally in Vaikuntam) to enjoy paripUrna brhamAnandam at Srivaikuntam. However, this is not so due to its preoccupation with material enjoyment. At some stage, the jeevAtmA gets disgusted and gains the sambandam of a sadAchAryan. It then begins its spiritual journey towards attaining eternal bliss. We have seen in the last post how five questions become particularly predominant in its quest for getting free from the entwining samsAric troubles. The aforementioned five doctrines are also described alternatively as:
1. ParamAtmA SwarUpam – the characteristics of the Supreme person, aka prApyan
2. JeevAtmA SwarUpam – the characteristics of the individual soul, aka prAptA
3. UpAya SwarUpam – the means for the JeevAtmA to reach ParamAtmA, aka prApti upAyam
4. VirOdhi SwarUpam – the nature of impediments on the path to the ultimate goal, aka prApti virodhi
5. Phala SwarUpam – the ultimate purpose of existence of the JeevAtmA, aka prApti phalan
Today we will see how one who desires moksham (mumukshu) can reflect on ThiruppAvai pAsurams to find answers to the above questions. These posts are based on the writings of Sri V. Sadagopan and the commentaries of PerukkAraNai SwAmi.
ParamAtmA is the AdhAram (foundation) for everything. He possesses both leela and nitya vibhUtis. He is responsible for creation, protection and dissolution of the Universe (jagath kAraNathvam, Rakshakthvam and upasamharakam). TaittirIya Upanishad majestically declares YathO vaa imAni bhoothAni JaayantE———-tadh Brahma. SwAmi RamAnujA firmly established that the sukshma chidh achidh visishta brahman is none other than nArAyanan. He identifies and salutes NarAyanA as the one who is behind the creation, protection and dissolution. Ramanuja in his invocatory verse before commenting upon the VedAnta Sutra of BadarAyana, says
akhila bhuvana janma sthEma bhangAdi leele
vinata vividha bhUta vrAta rakshaika deekshe
Through the very first line, Swami Ramanuja says that Lord NarAyanA is the cause of the entire universe which includes both nitya vibhUti and leela vibhUti and establishes the supremacy (paratvam) as well as ‘sarva kAraNatvam’ of the Lord.
There are two types of creation Samashti Srishti and Vyashti Srishti. The first stage of creation is Vyashti Srushti which is followed by Samashti Srushti. In the first stage, Lord NarAyanA creates the universe of space and matter from the five gross/physical elements (pancha bhutams). He then creates Brahma and enters his soul as antarAtmA and empowers him to engage in Samashti Srushti. Empowered thus, Lord Brahma then creates the other devAs and other living creatures. All these happen out of Lord NarAyanA’s own sankalpa and volition and thus Lord NarAyanA is the cause of everything that is created.
Thus Lord NarAyanA is the cause of everything that is sentient and insentient.
Nammalwar states this without mincing words in his Thiruvaimozhi. In the fourth pathu tenth thirumozhi, Nammalwar explains the ‘sarva kAranatvam’ and states that Lord NarAyanA created BrahmA so that BrahmA could take up the next stage of Samasta Srushti by creating the devAs and others. He is the primordial Lord who exists when nothing else does.
ஒன்றுந் தேவுமுலகும் உயிரும் மற்றும் யாதும்மில்லா
அன்று நான்முகன் தன்னொடு தேவருலகொடு உயிர் படைத்தான்
The same meaning is conveyed by AndAl in verses 4, 21 and 26.
ஊழி முதல்வன் (verse 4) : one who existed during mahApralayam
ஊற்றமுடையாய் பெரியாய் ———சுடரே The lord’s sankalpam to create is indicated.
ஆலின் இலையாய் (verse 26): NarAyanan is the sukshma chidh achidh visishta brahman is none other than nArAyanan. PerukkAraNai swami beautifuuly provides meaning for ஆலின் இலையாய் in two ways.
ஆலினிலையால் – Lord nArAyanan is the one who exists when nothing else exists during mahApralayam.
ஆலின் இலையாய்: He also supports everything in His stomach.
Will be continued……..
Azagiya Singer Thiruvadigale Saranam
AndAl Thiruvadigale Saranam
by Smt. Geetha Rangarajan