Sri Mnai"s posting on Azhwaar Pasurams.

[Guest guest]

Few days ago, Sri Mani shared with us the

spirit of Joy that he experienced in reading/thinking

about two paasurams of Azhwaar. Sri Krishna Kalale"s

posting on Maha Viswasam also trigeered my thinking

on a deeply moving paasuram of Thirumazhisai Azhwaar

(sixtieth verse of Naanmhkan Thiruvandhaathi ):

 

AaL paarthu uzhi taruvaai Kandhu koL enrum nin

TaaL paarthu Uzhi taruveEn Tanmayaya - Ketpaarkku

Aru PoruLaai Ninra Arnaganeh Unnai

Viruumbhuvateh viLLehn manam

 

Here Azhwaar slautes the parama Kaarunika tatvam

of the Lord of Srirangam . He describes him as the one

searching intensively every where and always for the one ,

who wants to be his SEvakan and Daasan so that he can

bless him or her. His Vaatsalyam, Bhaktha Daakshinyam is

referred to in the lines : AaL paarthu enrum uzhi taruvaai .

He checks this one and the next one and goes on looking for the

Pakkuvam of the Bhakthaas.

 

In a brilliant Acharya Hrudhayam verse,

Sri Anna Pukahz Udumbhai Azhagiya MaNavaaLa PerumaaL

Naayanar in his commentary on Nammazhwaar Pasuram dealing

with ThirupuLingudi, Varaguna Mangai and Sri Vaikuntam

discusses the Bhogya Bhaaga Dwarai(urgency ) of the Lord. The reference

is to Nammazhwaar"s Pasuram lines: " PuLingudi Kidanthu ,

VaraguNamangai Irundhu, VaikunthathuLL Ninru" (Verse 9.2.4

of Thiruvaai Mozhi ). Here Naayanaar says that the Lord(Bhoktaa)

was impatiently waiting for the emergence of the Parama Bhakthi

of Nammazhwaar (Bhogya Bhoothar). Nayanaar says that

the Lord was like a very hungry man waiting for the rice to be cooked to

perfection. Like one waiting by the fireside taking samples of the

cooking kernels of rice to see ,whether they are done and ready to eat and

enjoy,

the Lord waited. He lay down at PuLingudi, He He sat next at VaraguNamangai

and finally stood at Sri Vikuntam (one of the Nava Thiruppathis) pacing for the

right time for Him to enjoy Nammazhwaar . The Lord's PathaRRam

(anxiety ) waiting for His AaLL (fit Disciple/ Daasa ) is indicated here.

In many verses, the Azhwaar of Thirukkurungudi has described the

Lord's enjoyment of him.

 

The word AaLL chosen by Thirumazhisai refers to SatPaatram.

It is represented by one who has" Paripakthrima PuNya Labhyam "

In the words of Godha Sthuthi of Swami Desikan. There , He refers to

the Lord of Srirangam impatiently resting at Srirangam , while waiting

for the birth of Godhaa as the daughter of Periyaazhwaar at Srivilliputtur.

Swami Desikan says: "NIDRAAUNAAPI NIYATAM NIHITAA: KATAKSHAA: "

Swami says that the Lord of Rangam was repeatedly casting His glances

in the southerly direction to see if AandAL has been born yet.

 

Thirumazhisai describes the Lord"s ceaseless activities in search of

a proper disciple as " Enrum Uzhi Taruvaai " , as the one who is roaming

forever looking out for that special Bhaktha.

 

Next he says " Ketpaarkku Aru PoruLaai Enrum Ninra Aranganeh ".

He salutes the one who plays at Ranga (Rangapura Vihaaran ) ,

as the one understood by his Bhakthaas as

the supremely sacred meaning of Pramaanams outlined in

Brahma Sutrams.

 

He describes his state and appeals: " Ninn TaaL Paartthu enrum

uzhi taruvehn tanmayayai Kandhu KOLL " . The Azhwaar describes

his state of Daasyam and Maha Viswasam that is implicit

in that state of Nitya Kaimkaryam. He says that he will seek

the Lord"s lotus feet and search every where for them to offer his

Kaimkaryam. He wants the Lord to know his utterly dependent state as

the Lord of Rangam is searching for him as a fit Paathram to receive

His grace.

 

Thirumazhisai concludes this Paasuram by affirming his

Ananya Bhakthi ( Manam Unnai Virumbhavateh ViLLehn ).

My mind will not look at anything other than gaining You as Praapyam

or the sole destination .

 

The Azhwaar follows the thought of Vedas/Upanishads ,

which say that "Naayam Aatmaa Pravachanena Labhya: ".

It is rare indeed to hear about You from Sruthi/Smruthi/Puraanam.

Even if one is blessed to hear about You from the above

sources, It is not easy to understand and recognize you as

Parama Purushaartham as stated in Purushotthama Yogam of

Gita. You appear as sweet nectar only to those , who approach

You with great desire and understand your Pramaanaas. He

implies that those , who do Yaga and Yajna with out Preethi,

Priyam and Maha Viswasam have no chance to get his blessings

and describes his SvaYogya Kathanam (his fitness ) and

reminds the Lord of His Paarardhyam , just as Godhaa Devi

did in Thiruppavai.

 

Azhwaar Thiruvadigaleh Saranam,

 

Oppiliappan Koil Varadachari Sadagopan