Thiruvaimozhiyil Saranagathi

THIRUVAIMOZHIYIL SARANAGATI>>>
A presentation by Gnaneshwar B.Pettukola at Bharathiar Illam on the 10th February 2008 OM NAMO NARAYANAYA.
I wish to express my deep gratitude to Dr.K.K.A.Venkatachari for entrusting to me the task of speaking on the Saranagati of Nammalvar as depicted in Thiruvaimozhi. I had the privilege and great pleasure of stepping into the world of Nammalvar's mind through this much revered work of his. Though my poor understanding of the language of his verses prevented me from diving deep into his enchanting world the outstanding translations and commentaries in English by Sri Sathyamurthi Ayyangar provide a glimpse. Even such an indirect view doesn't prevent one from sensing the magnificence and depth of understanding of this greatest of Alvars. One feels the very presence of the Lord in Nammalvar's all consuming passion for Narayana.

If ever one needed to know how the mind of a Prappanna thinks and feels Thiruvaimozhi is what one needs to turn to. The saint has nothing in his mind except Narayana. He is an Ekantin.

Here are a few lines depicting the Lord's entry into the Alvar's body:

Oru gatiyin suvai thantittu; olivu ilan ennodu udane; Mayan en nencin ulaane; Ennudai Tholinaiyane; Ennudai navin ulane;Kavinan menik kamalakannan; en kannin ulane; Kanpan avan kankalale, Amlankal aka vilikkum, Aimpulan avan murtti,Amala teyvattotu ulakkam akki; En nerri ulane; Nerriyil ninru allum kannapiran; vantu ennatu uccyiulane.

Thus Satagopan delcares with boundless trembling joy that the Lord has > arrived in him. The Lord's contact with him limb by limb was a regulated influx of His grace in such a manner that Nammalvar could bear the wave of delight unlike an all destroying Tsunami. Could there be a mystic experience more exalted than this.

However one must note even amidst the pinnacle of sensual joy Alvar has embedded a profound gem of Gnana. Aimpulanum avan murtti; that is all the five senses subserve the Lord. This elucidates one of the great Rahasyas of SriVaishnavism namely to subserve the Lord solely; a key feature of Saranagati. What greater subservience can one experience than when; one's all five senses are in the Lord's control to do as he pleases. One can safely presume this instantaneously destroys all Avidya and there is no question of incurring further Karma. Isn't this the Paratantrya as denoted by Pillailokacharya?

The greatness of Nammalvar is well established by this single phrase; aimpulanum avan murtti. Further Alvars states: Enatu aviyul kalanta perunal utavikaimaru enatu avi tantolinten; ini milvatu enpate unte; enatu avi aviyum ni, polil ellum unta entey! Enatu avi yar? Yan ar? Tanta ni kondakkinaiye. Here he delves on an even more profound truth, namely; just as the human body becomes insignificant dust without the soul; so too the soul has no existence without the Paramatma. While he declares that he has surrendered his soul to the Lord he immediately realizes that the soul belongs to the Paramatma already; being its very essential nature. Hence with great humility and prapatti bhava he says Enatu avi yar? Yan ar? Tanta ni kondakkinaiye.

However he states in apparent contradiction: Ati ati akam karaintu; Icai pati pati kannir malki, Engum nati nati Naracinga! Enru vati vatum iv val nutale. One needs to view this pinning of parankusa nayaki in deep love with Narayana in the context of Alvar declaring Aimpulanum avan murtti and Tanta ni kondakkinaiye. It is an irrefutable fact that the emotional heart is an integral part of one's personality. So therefore after he declares Aimpulanum avan murtti what happens to his emotional heart is the question. Is it not natural that it irresistibly follows the path taken by the inner self towards Ranganatha? That is why Alvar says ati ati akam karainthu; Engum nati nati Naracinga. He is depicting the wonderful process of the emotional heart which resonates in tune with parama bhakti reorienting itself, yearning for the Lord's presence everywhere. Though the Alvar's words are pregnant with Paragnana depiction of agaporul seems a paradox. However it would be a mistake to consider it a contradiction and this one realizes on a deeper study.

Further the Alvar beseeches the Lord informing Him about the daughter: Enru vati vatum iv val nutale. When Alvar considered himself to be the Parankusa nayaki earlier why does he assume the role of the mother here? Remember the very first stanza ends saying Ellu en manane. Therein lies the rare beauty of the Alvar's superior intellect. He is able to view his mind with an intellect of profound objectivity. His intellect exhorts his mind; ellu en manane. Similarly in the garb of a mother his intellect views his mental processes entangled in emotions as parankusa nayaki. He thus justifies his preeminence amongst the Alvars. Now with this in mind one would be safe to indulge in agaporul with gay abandon without fear of getting engulfed in a sensual swamp.

Of the hundred decades comprised in Thiruvaimozhi 17 reflect the Nayaki aspect, 7 are voiced by the mother and 3 by her friends.

Alvar's depiction of natural beauty is enchanting. Thirumaliruncolai is described as an haven surrounded by cascades. There the clouds are in delightful proximity, copious orchards abound, flowers are in full bloom, peacocks revel in pairs, the moon grazes the hilltops and the Lord takes resort in the Alakar koil as evidenced by the blowing of the conch. Here the devas mill around the Lord. Thereby Alvar clearly indicates that the Lord can be the object of sensual delight and in His intoxication the senses need no sanction.

One can deem Thiruvaimozhi as a process of powerful empowerment, a set of wonderfully positive affirmations, designed for one to overcome the severe handicap of heavy limitations inherent in the earthly existence tethering one to the material body. When Alvar beholds the Lord in Thirumaliruncolai in worshippable form of insatiable beauty he is not able to comprehend and enjoy Him as well as he would like to in toto. However with great relief he states: En kannanai kandukondu; nilaiperru; en nencum perratu nidu uyire.That is; on seeing the Lord the soul is restored to its due pristine stature. Intrestingly the last stanza namely the eleventh of this decad declares that the preceding ten dispel attachment to bodily bonds. It seems to occur in a sequence but natural. The futile effort undertaken to comprehend the Lord objectively makes one realise His sovereignty over the soul as one in whose subservience the senses exist and thereby the sense objects no longer appear to control one. In fact he goes on to say Yavaiyum evarum tane. That is indeed all things and beings He does himself constitute. This is in fact the keynote of Visishtadvaita philosophy. Namely the Sarira-sariri relationship. The sentient beings and non-sentient beings one and all, constituting as it were, His bodies.

This thought brings great joy to him as he decries those not partaking in this. Eluntum parantum tullatar, parantum kunittum tullattar. Such people are indeed missing the point. When Alvar utters: Karmamum karmapalanum akiya karanan-tannai! He exhorts that the Lord is both the end and the means to the end. This is a frontal attack on the deceiving ego. When one undertakes prapatti to the Lord; inspite of all sincerity one can commit the crime of considering one's effort as means. However it would serve one well to bear in mind Alvar's lucid declaration that the act of prapatti one undetakes is actually the Lord's grace and also the act's objective is the Lord and that to deceive oneself of any autonomy even to undertake prapatti would be a folly. Therefore the Lord being a Sidhopaya is elucidated.

With the utmost of humility Alvar declares: Na iyalal icai malaikal etti, mannap pettren, Avi en aviyai yan arriyen-ceyta arraiye. That is I know not how the Lord inside my soul transformed it so as to sing His glory through hymns tuneful, thereby recognizing the partantric relationship between Alvar and Lord.

One would find strange Alvar's reaction in the 6th centum 2nd decad in repeatedly asking the Lord to leave his presence. Poku nampi! Poku nampi! However one needs to consider the attitude of a damsel in love towards her lover. She has little faith in herself but relies heavily on her love that binds her lover to her. Though herself being utterly vulnerable when she reprimands her lover; her faith in her love is great for she hopes and prays inside that chastising her lover will only make him realise His love that He bears for her thereby reinforcing the Lord's grace of loving togtherness in the case of Alvar as Nayaki. This is what in modern times is termed reverse psychology.

We find several instances of Alvar exhorting one and all that Narayana is one supreme God, superior to all other Gods whose power has been only due to Narayana's sanction. Here we come face to face with a sociological conflict. Unfortunately this call by Nammalvar to surrender only to Narayana has been mistaken for parochial dogma and utilized by many to propogate bigotry as though sanctioned by Nammalvar. We must first understand faith before we differentiate between faith and parochial dogma. Faith is an intrinsic unshakeable belief so deep that intellect cannot comprehend. It is a very powerful force that transforms so comprehensively one's attitude and works on one's higher mind bringing about a mutation which endows super human capabilities upon laymen. We have plenty of evidence scientifically recorded when healing of terminal illnesses have taken place. We have well known examples of fire walking wherein an illiterate devotee places implicit faith on his Deity and is empowered to walk on burning coals. His higher mind throbbing with faith has somehow established a connection with his body in a manner unknown to modern science and this prevents his feet from suffering blisters. This is but a mundane consequence. The question that begs to be answered is what happens to the Budhi and ahankara of one who has implicit and unshakeable faith in Paratantrya with respect to the Lord; which leads to the highest state of mind, namely > Nivrtti. One may note faith in the Lord's grace completely devoid of any trace of ego is the driving force here. This my friends is where lies the greatest contribution of Srivaihnavism. The focus is on a vast surrender unto His feet.


To depict this in a modern context will help us understand better. Just as the printer is connected to the CPU of the computer so too the Jivatma is linked to the Lord. The printer is like the Jivatma a discrete entity no doubt. The USB port in the CPU into which the connecting chord is inserted is like the Narayana padam. Now all of us realise that by design unless the CPU issues the command the printer cannot print and also the data to print needs to be given by the CPU. This utter dependance of the printer on the CPU due to its very design, its essential nature is like Paratantrya. Now then if the printer believes it is autonomously doing its job of printing; can it be further from the truth? Well that erroneous assumption of autonomy is our Avidya. After becoming aware of this profound truth for one who was completely immersed in Avidya; does one require any effort namely Pravritti. Most certainly not. On the other hand Nivrtti is the state of mind of Saragnas; for the paratantric bliss once relished will prevent one from seeking anything else.

Alvar says this is complete saranagati. Vilankum cutarcoti uyarttu orutta! Unnai ullum en ullam-ukante. That is with splendour unique high up in the effulgent heaven ever do my thoughts in you abide, in sweet contemplation.

When such is the pristine essence of faith is there any space for parochial dogma? Nir ay, nilan ay, ti ay, kal ay, netu van ay, cir ar cutarkal irantu ay, civan ay, ayan anay! Kur ar ali ven cenku enti, katierpal varay orural-mannum vinnum makilve. Please note: Cir ar cutarkal irantu ay, civan ay ayan anay. Alvar is crystal clear that Shiva and Brahma are other forms of Narayana. Therefore when one considers the other man's faith inferior one's own faith becomes parochial > dogma loosing its true essence. It is important to prevent Srivaishnavism from degenerating into parochial dogma for two reasons:1.to prevent it from being perceived as > narrow minded by initiates; 2.for it to appeal to the modern generations who are analytical and discerning. This will help it gain greater acceptance.

Therefore it must be clearly conveyed that the Arca avatara and even Paramapada as described in this tradition are powerful metaphors of the Paramatma granted to us in his grace. This must be done without compromising in any way all the aspects of the Arca avatara's attributes. By recognizing the Arca avatara as metaphor one's faith is in no way restricted for faith works on the higher superconscious mind even while the corresponding intellectual reasoning refuses to. Remember the fire walker knows the burning coals will singe his feet but his faith overcomes inspite of his logically correct reasoning. Therefore considering the Arca avatara a metaphor does not prevent one from surrendering to the Lord's feet without any reservation. This will appeal to the modern intellectual classes and strengthen their faith in saranagati.

For Alvar states: Manan-unarvu allavu ilan that is outside the ken of comprehension. And he states elsewhere An allan, pen allan, alla aliyum allan, kanalum akan; Ulan allan, illai allan, Penunkal penum uruakum; allanum am; Konai perittu utaittu em pemmanai kurutale. In view of this verse; can one say that one's conception of Arca avatara is more correct than the other's? Therefore the less narrow minded one is; the closer to truth one can be.

I would now like to recite a few phrases from the eighth centum eighth decad; Poruttam udai vammanan tan pukuntu; entan karuttai ura; virriruntan-kantukonte. The profound truth Alvar reveals: Adiyenullan udalullan... unarvil umpar oruvane Yanum tanay olintanai- En unil, uyiril, unarvinil ninra onrai-unarntene. Nanray nannum katantupoy, anre appote vitu, atuve vitu-vitame. Atuve vitu, vitu perru inbam tanum atu.


Thus Alvar delivers a powerful message. Here and now; one can attain eternal bliss. Anre appote vitu. There is no other worldliness in his approach. It is here and now. He does not seek salvation elsewhere but the inner realization and the bliss resulting thereof is the sanctuary he seeks. Atuve vidu. He decries those who seek elsewhere, not knowing what they seek. Teratu etuve vidu?Etu inpam? Enru eyttar eyttar eytarre. Surely one can detect his compassion for such souls.

Now we turn to the subject of Alvar's preferance of saranagati over heaven: Em ma vittut tirumam ceppam; Nincam ma pata parpu-talai certu; Ollai kaimma tunpam katinta pirane! Amma! Atiyen ventuvatu ite! Alvar's preferrance is clear. He prefers Saranagati to heaven. Atiyen ventuvatu ite. One must ask why. The answer is clear Anre appote atuve vitu! It is then and there and not a distant state. What does he attain then and there? Vitu perru inpam, tanum atu. He attains heavenly bliss on his very soul being but the Lord's attribute achieved as a consequence of saranagati.

Therefore one wonders what is Saranagati. Alvar says: Aru enakku nin padame saranaga tantolintay; Unakku orukaimarru nan onru ilen; Enatu aviyum unate. He offers nothing to the Lord in exchange for taking refuge in Him for he is aware even his soul belongs to the Lord.

Dr.K.K.A. Venkatachari in his book Srivaishnavism an Insight states: Saranagati as the word indicates is the state of absolute submission, absolutely surrendering of oneself and concludes that the objection considering prapatti as an independat upaya as contrary to the teachings of the sampradaya stands. Therefore one can infer that Srivaishnavism took an evolutuionary leap when Saranagati prapatti were propounded as the Lord's most precious gifts to mankind and can be employed independently as mokshasadhana. Such freshness of thought and monumental courage was the hallmark of Srivaishnavite theology.

I believe Alvar reinforces this process of evolution when he says Penumkal penum uruakum, namely the Lord assumes the form the devout desire.

Returning to our subject namely Saranagati one may note Alvar states, Pukal onru illa atiyen unatikil amarntu pukuntene. Thus utter humility is a hallmark of Saranagati.

Yamuna's strotraratna states akincano nanyagati saranyaha, tvatpadam saranam prapadye. Thus an important feature of Saranagati is being in a state without any recourse to other than Narayana.

Therefore the crux of the issue being that one need not know how Saranagati works as one needs to relinquish one's responsibility to put to work one's intellect and higher mind thereby placing implicit unshakeable faith in the Lord. It is a profound leap of faith and as Aurobindo once said, a vast surrender was his only strength.

Thankyou, God bless.