Part 4 - Azhwars Nitya suris or baddha jivatmas

[Guest guest]

The reference to "yAnAyth thannaith thAn pAdith thennA vennum en

ammAn" maynot be simply reffered to *only* the life histories of azwars

as sung by themselves. There are sevral reasons for not taking

this line of meaning of which few important are that, the pramAnam

of such pAsurams are not merely azwAr's life histories alone but

their love, bakthi and saranAgathi to the lord. Some portions of

their life history is presented as a premise for their devotion to

the lord. Secondly, the word "pAdi" is usually referred to

praise. Azwars didnot intend to praise the events in their life

history in these pAdaLs or pAsurams. But they priased the life

histories of the very Sri Rama and Sri Krishna whose life

histories were presented earlier as a somewhat mistaken act and hence the

reason for the lord to understand and enter azwar's bodies.

 

How could the same lord praise after supposedly entering these

azwars bodies the very same avathAram's life histories ?

 

ie..If the lord must have thought that these avathArams were

suprehuman and not that helpful in briging baddhas to the path to

HIM how will he ever praise and refer and mention the same in the pAsurams

of azwars that HE helped delivering by entering their baddah

jivAtma bodies ? especially when it is argued that the purpose of

these pasurams are to show the path to baddha jivas from baddha

jivas mouth itself ?

 

May be the

argument is either incorrect or inadequately explained but

the Lord entering their baddha jivatam bodies

may still be correct.

 

The third reason is that the 3 mudhal azwars life was somewhat

contemporal (approximately same time around ? Experst please clarify)

and said to have taken place in thrEthA yugam while

the Lord's avathAram was still in progress. Such being the case

when was the time the evaluation on the helplessness due to superhuman

nature of these avathArams done ?. Can Such evaluation take place

after a completion of such avathArams or simulataneously ?

In Tamil, if one may say, "inga koncham kAla attavanai iddikkarathu".

 

The fourth reason here is that the lines that were presented to

support these lines by following these words in 6000 padi are to

be taken into consideration. ie., there are 1 explanation and 2

comparisons provided for these lines.

 

Explanation 1 from 6000 padi: "ivvAzwArkaL naavil irunthu inkavi

pAdum parama kavikaLAga nangu vanthu" ie., came out well (nagu

vanthu) as the sweet words that flow from the tounge of these

azwars that are the parama kavi ie.. as the eternal pAdals

"paravAsudEvan thAnE nanRAgap pAdi prakAsipiththathu aagaiyAlum"

ie., the Lord paravAsudEvan Sang HIMSELF very well and glorified.

ie., "the Lord paravAsudEvan Sang HIMSELF very well and glorified

these pAsurams as the eternal pAdals".

 

Comparison 1 from 6000 padi: "annam athAy yirunthu angu aru maRai

nool uraiththa" and "annamAya anRu angu arumaRai payanthAn" enRu

sollukiRapadiyE hamsa avathAramAy brahmAvukku vEdhaththai

upadEsiththAp pOlEyum, ie jeer compares azwars to the incarnation

of the Lord as "annam" and their deliverance (pasurams) to the

vedam that such incarnation of the Lord taught to brahma.

 

 

Comparison 2 from 6000 padi : "vyAsa bagavAnai AvEsiththu

vEdangaLai vitharip piththAp pOlEyum" ie the word bagwan must be

noted when Saint vyAsa was addressed by jeer. He compares azwars

to saint vyAsa and their pasurams directly to vedams.

 

Why vyAsa is considered as avathAram of the Lord ?

 

muNinAp yaham vyAsa : 10.37 Srimad bagwath Geetha

Among munis I am vyAsa:

Lord Sri Krishna

 

One who directs his mind in antharmuga drusti and always

understand the meyp poruL or inner most truth (here mey means the

truth and inner most) the word poruL in tamil also means por uL ie

the meaning that it contains "in it". Among such pooraNa nyAni

the pradhAn nyAni is vyAsa. He is known as veda vyAsa. He

compiled the vedas and he devised the suthrAs for vedas. Such

muni is referred as HIS own avathAram by Lord Krishna.

 

Thus one may understand from jeer's words that it is very clearly

implied by all these comparisons )ie., comaprison of azwars to

annam and vyAsa while discussing their incarnation and their work to

vedam) that

the azwars were incarnations of the lord in one form or the other.

It is upto us to derive our own conclusions based on our

understanding from kalakshEbams from achaRyALs. The only person in

the network who has done some kalakshEbams is Sri Anbil and i look forward

to his comments. What struck

me from pin pazhagiya jeer's vyAkyAnam that is considered

authentic from thennAchArya sampradhAyam was that jeer didnot

mince words in addressing their birth as avathAram. And he even

goes further identifies the state of "appurushAYE" to the 4000 as

similar to vedams. And he goes even further to state that these

are parama kavi. ie., these 4000 pasurams are eternal which means

they simply appear in each and every yugam as similar to vedams

due to the "swayEchchai avathAram" of the Lord. Considering all

these i seek to Lord to bless me in serving the azwars by

thoroughly studying their pasurams. I donot intend to discuss anymore

on these and want to spend my energy listening to kalakshEbams of

scholars and achAryALs and read poorvacharyas vyAkyAnams mainly and

write on pAsurams of azwars as advised by a learned scholar.

I once again seek forgiveness from all if my posts due to my

annyAnam has hurt anyone's sentiments.

 

 

 

pin pazhagiya jeer thiruvadikaLE saraNam

adiyEn

Sampath Rengarajan