Part 3 - Azhwars Nitya suris or baddha jivatmas

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Many thanks to some tamil scholars Such as Sri Sadagopan and Sri Anbil

of the net who replied to me for my posts.

 

My respects to all the learned members of this forum. My

praNamams to the thirup pAdhak kamalangaL of all the devout

srivaishnavaLS of this forum.

 

I recently discussed at length last night with the leanred tamil

scholar vainava sudar Sri Rama Rajan who

is respected by members of kamban sangam and many tamil scholars including

Sri Puththur swamigaL. He has written munnurai for Sri puththur swamigaL's

work. He is currenlty in Annarbor with his son and adiyEn has the bAgyam of

clearing some doubts through him. He has published a book known as kambanum

azwarkaLum. He has close links to PP Andavan as well. As per his learned

commentaries on sadagopar anthAthi's pasuram by Sri Kambar quoted earlier by me

he confirmed the vyAkyAnam that azwars are considered the avathArams

of the Lord by Sri Kambar. Sri Anbil may discuss with Sri Poundrika puram

ANDAVN during his visit and settle this once for all for those of us who

believe in our achAryAs vAkku and kAlakshEbams than our reading and

understanding from books. As I said earlier i consider these analysis

and questions simply araise out of my annYAnam mainly. So please forgive me

for my anyANams.

 

I was blessed by Sri Anbil swamigaL

with whom i discussed these lines from 6000 padi. He wanted me to

study these with a critical insight in line with our poorvacharyas

vyAkkyAnam and guided me little bit in it.

I did study these lines as advised by him and want to

attempt a slightly indepth analysis and go some more mileage with

the same words of 6000 padi that was quoted earlier. This attempt

is merely my intensive search to understand this topic very

thoroughly and i donot mean to offend anyone or challenge anyone

by doing so. If my presentation hurts anyone's sentiments I

sincerely apologise to them before hand.

 

Coming to 6000 padi,

 

"ini avargaLOdu SamarO ivvaazhvaargaL? ennil:- anRu;

karmaththaiyittu Srushtiththaan enRadhu avarkaLai;

Sva ichchaiyaalE avadharippiththaan enRadhu ivargaLai."

"dhivya prabhandha praamaaNya Samarththanam"

- 6000 padi gurupArampariyam

- pin pazhagiya jeer

 

When the it is said that "srustitthaR" for annya dEvathAs

avatharipiththAr is referred for azwar. The words "srusti" and

"avathArikai" have a some marked difference. "srusti" though it

is also the act of the Lord it can mean here as

only a creation due to certain pattern and karma while avathAram is

a direct act of the Lord due to HIS own free will. In the word

"swa icchai", "ichchai" means viruppam or willingness or HIS own

desire. Together "swa ichchai" or "swayEchchai" means one'e

independant and free will ie the Lord made them incarnate due to

HIS own desire or free will independant of any other. It is very

important to derive the correct meaning for swayEchchai in the

context of variuous arguments presented. ie., these very words

negate the argument that Lord's independant and free will to

incarnate azwars are not reactionary or dependanat on an analysis

on the intended accomplishment of HIS earlier avathArams and that

such have not yielded the intended fruit for baddhas etc.. It is

very clear from this statement from pin pazhagiya jeer that the

theory of Lord entering the bodies of a baddhda jiva at the time

of birth is never addressed by these lines. ie., the Lord made

these azwars "incarnate" due to HIS own desire. The reason that

the Lord understood after Sri Rama and SriKrishna avathAram that

only a baddha jivAtmA must tell them the path and not a super

human avathAram, maynot be easily derived from the very same statement of

jeer's words such as "iavarkaL (as different from avarkaL)",

"avatharippiththAr" and "swayEchchai". It is said that these were settled

100 years back by achAryAs and that the little concept on dasavatharam is

relatively new. I am not sure if Sri Kamban's sadagopar anthAthi is relatively

new. While it is generally believed that Sri NammAzwar is the avathAram

of the Lord, other azwars are considered by many as HIS avayams or amsams.

can we consider the avayams of the Lord and Lord in whole as different from

each other ?

 

 

The word avathAram is used mainly for Lord and HIS incarnations

and achAryALs whom we consider as nityAs who directly discend from

Sri Vaikundam as per the thiru uLLam of perumAL.

Considering the reference to sudhdha saththuvam in the following

lines for the composition or make up of these azwars it can only

mean that they are incarnations of the Lord vishnu who is the

embodiment of sudhda saththuvam or nityAs. ie., while it is generally

conceived that the bodies of baddha

jivatama is the composition of their karmAs, the bodies of Lord and

nityAs are sudhda satvams. Since they are made to incarnate as

sudhda saththuvam could the Lord have entered such an

embodiment lately that HE was already made of. ie., they incarnated as

the Lord's incarnations and hence the entering later on may not be

an easily conceivable arththam. I may be wrong totally as i consider

that these are merely due to my anyAnams. May be, Sri Anbil can tell

about this.

 

pin pazhagiya jeer thiruvadikaLE saraNam

adiyEn

Sampath Rengarajan