(திருப்பாவை – வேதம் அனைத்துக்கும் வித்து)
We will continue with our discussion of ParamAtmA SwarUpam, the first doctrine of the Artha Panchakam. We have seen in the previous posting how EmperumAn is responsibe for both Samashti Srishti and Vyashti Srishti. He also enters all the created beings/objects as their antaryAmi (vivEsa bhootAni charAcharANi). He is thus the AdhAram (ஆதாரம்) for everything and as a leelA, creates, protects and destroys, thus firmly establishing His jagat kAraNatvam.
We will now look at His blemishless innumerous auspicious attributes (கல்யாண குணங்கள்) that pronounce His paratvam (supremacy) in this post and how these are mapped into ThiruppAvai. Due to paucity of time and space, we will take up one of His kalyAna GuNAs, Moksha Pradhatvam (Giver of the boon of moksham) in this post.
1. His ananta KalyAna GuNAs:
VedAs , VedaanthAs and IthihAsAs salute this Brahman as Omniscient , Omnipotent and omnipresent. The last three qualities are considered as the unique attributes of Brahman. SwAmi RamAnujA equates this Brahman with Sriman NaarayaNan and continues to salute His other Anantha KalyANa GunAs.
Purusha Suktam asserts that NarAyanan is not only the creator and maintainer of all, but is also full of kalyANa guNas.
vedAhametam puruSHam mahAntam | AdityavarNam tamasastu pAre |
sarvANi roopANi vicitya dheera: | nAmAni krtvAbhivadan yadAste16
Ever faithful to the Sruti, NammAzwAr too eulogizes His ananta kalyANguNas.The first pAsuram of ThiruvAimozhi is an indicator for the entire tatvam of Thiruvaimozhi. Ie, this pAsuram comprises the entire ThiruvAimozhi tatvam in a nutshell. It declares that NarAyanan possesses auspicious qualities that cannot be excelled and is the lord of the nityasUris and devAs.
உயர்வற உயர்நலம் உடையவன் அவனவன்………………….
அயர்வறும் அமரர்கள் அதிபதி அவனவன்
SwAmi RamAnujA in his SaranAgathi Gadyam says “svAbhAvika anavadhika atiSAya asankhyEya kalyANaguNa” – He who is endowed with kalyANa guNa-s which are natural to Him, infinitely great, and countless.
AndAl sings about the limitless auspicious attributes of blemishlessness throughout ThiruppAvai.
• குறை ஒன்றும் இல்லாத கோவிந்தா (verse 28) – He is celebrated here as GuNapoornan
• உலகில் தோற்றமாய் நின்ற சுடரே (verse 21)
2. Next we will see how AndAl acknowledges Sriman NarAyanan as the one who gives the boon of moksham. She chooses verses 9, 10 and 29 to declare Him as the one who can give can give moksham (PerukkAraNai SwAmi’s commentary)
• மாமாயன் வைகுந்தன் (verse 9): He is the vaikunta nAthan, so He can decide to give moksham to whomever He likes.
• போற்ற பறை தரும் புண்ணியன் (verse 10) – Here He is saluted as ‘Punniyan’ which means that for a person who has done SaranAgathi and sought Lord NarAyanan as the sole refuge and protector, He offers moksham.
• மற்றை நம் காமங்கள் மாற்று (verse 29): it is possible for one who has surrendered to have obstacles in being consistent in clutching Him as refuge by developing materialistic desires. When this happens EmperumAn removes these obstacles by giving the prapanna proper jnAnam by observing either of the following methodologies. PerukkAraNai swAmi beautifully explains that He encourages the prapannA to develop vairAgyam by not satisfying his material desires as in the case of Soubari or offering him a lot more than what he needs so that on his own volition, he develops vairAgyam, as in the case of Kuchelar.
Thus AndAl declares that EmperumAn is Mukthi Daayakan.
Will be continued……..
Azagiya Singer Thiruvadigale Saranam
AndAl Thiruvadigale Saranam
by Smt. Geetha Rangarajan
