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The next sUthram is 132:

SUthram 132: Text: ‘ achEthyam ennumadhu, Erum vEam EriyAi ulartha ennappatta

sitham sithAi allEan enRu nEnga, karaNangaL mudiyAnEyil avaiyAga, vudalam

Athmadharmam koLLa, kARRum kazhiyum katti azha, koNda perungAdhalukku bhathimai

nUl varambu illaiyE’.

 

 

 

It was seen in the earlier sUthram that AzhwAr’s bhatkhi manifests into several

forms which does not fall strictly into the formal devotion as in text books.

Why AzhwAr’s emotions are uncontrolled and overflowing and takes several forms?

This is being described in this sUthram.

 

The soul cannot be cut by sword, cannot be burnt by fire, cannot be dampened by

water, cannot be dried by sun, . are the words of Srimad Bhagwad Gita.

 

 

 

AzwAr’s experiences prove different. In thiru voi mozhi 9-9-6 “vEam amadhu

vuyir, azahl mezhuginukku”. My soul will melt like the candle. In thiru voi

mozhi “kAriyam nallanagaL avai kANil en kaNNanukku enRu, EriyAi” = good things

seen by AzhwAr are emotionally dedicated to the Lord.”vEatkaiyAl mel Avi vuL

vulartha” thiru voi mozhi 2-1-10 referring to the pangs of separation and the

intense pining for Him making the soft soul to bear the burning ache.

 

Thus, AzhwAr’s emotional experiences and outpourings undoubtedly point out that

AzhwAr’s soul is not withing the formal sense of soul being not subject to the

nature mentioned above;

 

Likewise, in the thiru voi mozhi” mudiyAnE” 3-8-1, AzhwAr desires to experience

the Lord by experiencing the function of one sensory organ by another,which

absolutely contrary to the nature.

 

‘vudalam nin pAl anbAi,nErAi alaindhu karaiya” thiru voi mozhi 5-8-1 wherein the

intense desire and the melting of the soul descends even to the level of the

body being the carrier of the soul.. Thus instead of the desire and the place

of its being different, becomes one and the same = the desire manifesting

likening to a form of AzhwAr= and melts alongwith the soul;

 

(to be continued)

 

vAnamAmalai padmanAbhan