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Jivan, pRakrithi, and chEthanan for thirumangai

From the Bhakti List Archives

Sampath Rengarajan • February 5, 1996 


I had posted earlier two of the analyses on Lord's eagerness to fulfill
thirumangai's wishes and his oodal in delaying his wishes as well. Aazwaar
assumed the Lord in himself and his union with the paramporuL.. He had made
references to the three compenents constituting this union, (ie Jivan,
pRakrithi and chEthan or body of himself) being equated to th e LORD in three
different kshEthrams in his paasurams. The first two namely Jivan , pRakrithi
could be derived from the paasurams of other aazhwaars besides thirumangai,
thus globalising this concept as a common phenomena for all prapannaas. The
third component namely the body can be emphatically derived from the "act" of
the Lord himslef when HE performed samaasrayEnam and offered pancha
samaskaaram for thirumangai.

 It is believed and derived from the paasurams of thirumangai that for a
prapannaa, the follwoing three Lords represent the three components of his
union.

1. Jivaatmaa
2. pRakrithi
3. and Body

The three corresponding Lords are

1. Amuthan
2. Arangan
3. Srinivasan of thiru naraiyoor or "naachiyaar kOil"


1. Jivan or Jivaatman as "Aaravamuthan"

The reason for deriving this conclusion is that amuthan is observed by both
thirumangai and nammazhwaar as
"aaviyE amuthE ena ninainthuruki..."                by thirumangai and


"aaraa amuthaay adiyEn aavi
akamE thithippaay.."                                              by
nammaazhwaar

clearly states that thirukkudanthai aaraavamuthan is the jivaatman of all the
prapannaas.


2. Prakrithi as "Arangan"

Thirumangai pleads for mOksham only from "Arangan"  as

unthimEl naanmukanai padaiththaan ulaguNdavan
enthaiemmaan...

Also, Thirup paanaazhwaar says,

 amalnaathiriraan  adiyaarkkukennai yaatpaduthta
vimalan....

3. Body or chEthanan as vyuka vaasudEvan (near to  kumbakonam)
 Thirumangai was initiated into srivaishnavam as a "Srivaishnava" by the Lord
HIMSELF ie.. Srinivasa perumal of thiru naRaiyoor (by doing "samaasrayEnam").
Since this is the samaasrayEna kshethram , it is considered equivalent to the
body. In thiru naRaiyoor, one would also see the para vyukam of the LORD in
his forms as

Para vasudEvan
aniruththan
purushOththaman
shankarshanan
prithyumnan

all courting in equal "uruvams" and in the same celestial order and of the
similarity in
shape or formation of the universe. Garudan has an unique place and festival
here. The
Lord VasudEvan is posing as when  HE is accepting kaNNikaa thaanam for marrying
thaayaar here.

The paasurams that thirumangai describes the body of the lord of thiru
naRaiyoor is,

mannu maRiyOr thiru naRaiyoor "maamalai pOl"
ponniyalum maadak kalaadam kadanthu pukku
ennudaiya kaNkaLippu nOkkinEn - nOkkuthalum
mannan thirumaarbum vaayum - adiyinaiyum
pannu karathalamum kaNkaLum - pankayaththin
ponniyal kaadOr maNivaraimEl pooththathupOl
minni oLi padaippa veezhnaaNum thOL vaLaiyum
maNNiya kuNdalamum aaramum neeNmudiyum
thunnu veyil viriththa sooLaa maNiyimaippa

This kshEthram has mangaLaa saasanam from thirumangai only and hence deriving
additional evidence from other aazhwaar is not possible. However, this
kshEthram has
110 paasuramsand ranks fifth in the higher order.

thiru VanchuLa valli thaayaar and ThirunaRaiyoor vyuka vaasudEvan
thiruvadikaLE saraNam

Sampath Rengi