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Oppiliappan List Archive: Message 00023 Apr 2004

 
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SrI :
 
Dear BhakthAs:
 
Today , we  will cover Four paasurams about the svaroopam of
the JeevAthmaa and the obstacles to Moksham ( 250 -253).
 
250. The description of the Svaroopam of the JeevAthmaa
********************************************************************* 
BhUtha vudal pulankaL manam pul aavi punthi yenum
yAthum alanAi ilahi yaann yenum inn nuNN aRivAi
chEthananAi adimaiyumAmm yuirkellAm tiNNuyirAi
theethal inRi thihazhum Seer Athtigiri Thirumaal ----3rd Paasuram
 
(meaning): JeevAthmA is : "ThirumAl , uyirkku uyirAi Thihazhum ".
This states that the Lord is the shining indweller of all JeevAthmAs .
This Body made of pancha bhUthams , the indhriyams , manas ,
PrANa Vaayus , Jn~Anam are distinctly different from JeevAthmA ;
it manifests again and again with the Jn~Anam of " aham /naann/Myself " . 
Jeevan is of atomic size  and is of JnAnandha svaroopam . Jeevan is different
from sarIram to SarIram. Its svaroopam is that of always being a servant
(adimai) for the Lord .
 
251. The leelA rasam of the Lord as He witnesses the Jeevan enjoying Karma phalan
***************************************************************************************************
taan adaittha guNam karuvi tamm girisai vazhi ozhukki
oon yedutthu uNDu umizhnthu uzhalum yuirkku yellAm uyirAhi
kaan nadatthi Kamalayudan kaNDuhanthu viLayAdym
tEn yeduttha solaihaL soozh Thiru AtthiyUrAnE......Paasuram 4
 
(Meaning): Lord VaradarAjan through His sankalpam facilitates the Jeevan
to use the gifts ( GuNams ,  Indhriyams et al ) given by Him according to 
the Jeevan's  karmAs.JeevAthma gains a sarIram for experiencing
the phalans arising from its karmAs ; As the jeevan experiences these , it
detests these anubhavams , desires them again and therefore occupies
a new body ; the cycle repeats and the jeevan thus gets tossed around
in the fierce tides of the ocean of SamsAram. PeraruLALan enters inside
these jeevans along with His PirAtti as their indweller and watches the jevans
enjoy their karma phalans . The dhivya dampathis have their  leelA rasam
in witnessing the anubhavams of the Jeevans relating to their karmic experiences .
 
The next two Paasurams (252-253)are about the obstacles to Moksham
(Moksha VirOdhi) that the jevan faces . The doctrine of Moksha VirOdhi
is the third of the five arTa panchakams.
 
252. Types of MOksha VirOdhi
*************************************
uyyum uRavu isayAthE otthavarkkE adimayumAi
poy uruvai tamakku yERRip-pulan koNDa payanE koNDu
iyuRavum aar iruLum al-vazhiyum adainthavarkkE
meyyaruL seythidum ThirumAl vEzha malai MEyavanE---Paasuram: 5
 
(Meaning): JeevAthmA does not remember  its inherent and
inescapable links  to SarvEswaran , its Lord and becomes
unfortunately a servant to another bonded jeevan.The Jeevan 
does not recall its status as an eternal entity and engages in
trivial pleasures because of not remembering the difference between
it and the perishable sarIram in which it is temporarily housed .
The Jeevan fails to gain AchArya KadAksham and therefore is
full of ajn~Anam ; the jeevan roils now in agony and begins to pursue
inauspicious ways. Our Lord takes pity on  such a Jeevan ,
shows it the way to enter into sath sangam and to  recieve AchArya
KatAksham  . Thereafter , Our Lord awaits the jeevan to qualify for
Moksha Sukham and once the Jeevan has observed Bhakthi or
Prapatthi yOgam , Iswaran grants them freedom from rebirths .
 
253. The Result of  of SamsAra Bhandham from Karma Bandham
*******************************************************************************
vidhai muLayin nyAyatthAl adi illA vinai adaivE
sathai udala nAlvahaikkum saraNamaLIppAn yenat-thihazndhu
padhavi aRiyAthu pazham pAzhil uzhalhinRArkku
sithaivu ill aruL tarum Thiru AtthinaharAnE ----Paasuram : 6
 
(Meaning): PeraruLALa PerumAL , who protects and blesses
all JeevarAsis takes pity on the suffering Jeevans, who are being
tossed about in the fierce sea of SamsAram ; in this karma bhUmi ,
the Lord shows them the redeeming way and grants them freedom
from being born again with a body ( sarIram) made of pancha bhUthams
and in any one of the four kinds of bodies(Deva SarIram , Manushya SarIram ,
Thiryak SarIram and SthAvara SarIram )  . Pazham Paazh here
refers to the the timeless  samsAra MaNDalam , where the Jeevans
reside . PeraruLALan showers the suffering Jeevans . His dayA
for the fit jeevans leads to the enjoyment of Moksha Sulham.
 
Vidhai MuLai NyAyam here refers to BhIjAnkura NyAyam . The sprout of a plant
(MuLai) arises from the seed ( Vithai) . That seed did not arise from no where . It
arose from an earlier mulai .There comes a doubt as to which originated first :
is it the seed or the plant ? The root cause in this question/debate is hard
to settle on . This is BheejAnkura NyAyam . In a similar way , It is hard to
decide on whether Sariram came first to enjoy the karmAs or the KarmAs
led to the appearance of Sariram to experience the karmAs . In view of
the difficulties in establishing which came first , PoorvALs stated that
both Karmas and Sariram are timeless and ancient ( anAdhi) .
 
Naalvahai udal in this Paasuram refers to the four kinds of body
in to which a  jeevan enters to experience its karmas: (1) The body of
DEvAs (2) The body of humans /Manushya Sariram (3) Animal or Bird 
Sariram ( Thiryak Sariram ) and (4) Tree or stone et al , which are
immobile ( SthAvara Sariram).VinaikaL are experienced through
the Sariram by the Jeevans taking one or the other form of Sariram . 
 
Next , we will cover the five slOkams dealing with the two UpAyams
to gain Moksha Sukham , the bliss of Moksham itself and the Phala
slOkam of the ArTa Panchaka Prabhnadham .
   
SrI NaarAyaNa YathIndhra MahA DesikAya Nama:
Oppiliappan Koil VaradAchAri Sadagopan
       
 
  
 
 
  
 

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