It is most appropriate to consider today’s ThiruppAvai pAsuram to detail the hindrances that a jeevAtmA encounters while on its pursuit for freedom from the cycle of births and deaths. In the last post we have seen how NammAzwAr and SwAmi rAmAnujA highlight the significance of banishing the ‘virOdhi’ that stand in the way of attaining mOkshAnubhavam for a jeevAtmA. In today’s post we will see how AndAl has interwoven such intrinsic concepts of virOdhIs in Her simple divine poem, ThiruppAvai.
• அபிமான பங்கம்- Today’s verse ‘AngaNmA Gn~Ala paasuram’ is the 22nd one in Thiruppaavai. AhankAram is the 22nd Tatthvam in the hierarchy of Tatthvams. While talking thus about abhimAna Bhangam (ahankaram’s banishment), ANDAL chooses the 22nd Paasuram to house the thoughts on AbhimAnam (ahankAram), which is one of the worst virOdhis to a jeevAtmA.
• ஞாலத்தரசர் – AndAl equates the mind to rAvanan, hence one has to conquer the vagaries of the mind through vivEkam.
• கின்கிணி விழியாயோ – There are two kinds of fruits in the form of pApam and puNyams. Not only pApam, but puNyam also binds a jeevAtmA into bondage to samsara facilitating rajO and tamO guNa to prevail. In this context the artha pancha gnAnam is completely lost.
There are 8 kinds of delusions that human beings have that interfere with their Tatthva
(a) Delusion that one’s SarIram is AathmA
(b) Delusion that one is a svAthanthran (That one is independent and can act against the wishes of the lord)
(c) Delusion that we are servants to someone other than the Lord – equating other devathAs to Sriman nArAyanan
(d) Delusion that there are bhandhus other than Sriman NaarAyaNan to help us.
(e) Delusion that one can attain purushArtham (mOksham) by seeking UpAyams other than Bhakthi & Prapatthi.
(f) deep desire to wallow in perishable pleasures.
(g) the delusion that we do everything by our own power.
(h) the tendency to commit apachAram to BhaagavathAs.
• வாழ உலகினில் பெய்திடாய் நாங்களும் மார்கழி நீராட (verse 4)– mArgazhi nIrAttam is the symbol for union with the lord. But there are obstacles before this can fructify. The obstacles are the delusions are in jeevAtmAs due to its association with prakruti which gives rise to different types of karma that is anAdi. karmAs are of three types: sanchita, Agama and prArabda. All these karmAs get banished when He glances at a jeevAtmA.
• மாற்றார் வலி தொலைத்து உன் வாசற்கண் – (verse 21) here gopis declare that they have come to Lord KrishnA having abandoned their attachments to their material possessions, their servitude to other devathAs, falsely thinking that they are independent and attachment to the bandhUs. They also had the ego about their physical beauty.
Does this mean one cannot get rid of these virOdhIs at all? Is there any way out? AndAl Herself, with motherly love and affection, instructs us the solution to us, the fallible jeevAtmAs.
• He is periyAi (பெரியாய் – verse 21). This indicates that the lord is magnanimous and forgives all the dOshams of one who surrenders unto Him even if he had committed aprAdhams as indicated earlier. So He Himself is the upAyam.
• அங்கண் இரண்டும் கொண்டு (verse 22) – Gopis pray for Lord KrishnA to look at them with both the eyes. This glance is cooling, comforting and removes the ajnAnam.
• AndAl emphasizes the need strongly for the purity in thinking to conquer the virOdhis and seek His kainkaryam by repeating ‘thUamAi’ twice in Her pAsurams. தூயமாய் வந்து நாம் (verse 5) , தூயமாய் வந்தோம் (verse 16)
• Lord KrishnA Himself gives the above mentioned purity in thought. So She begs Him to banish all other desires except mOkshAnubhavam in verse 29 மற்றை நம் காமங்கள் மாற்று by accentuating the unchangeable relationship that we all have with Him உன்றோடு உறவேல் ஒழிக்க ஒழியாது.
When One recites the 22nd ThiruppAvai Paasuram daily with niyamam , then all the sins committed by us will be eliminated according to PoorvAchAryAs.
Will be continued……..
Azagiya Singer Thiruvadigale Saranam
AndAl Thiruvadigale Saranam
by Smt. Geetha Rangarajan