Guest guest Posted December 21, 2003 Report Share Posted December 21, 2003 Dear Sri Sadagopan swAmy, At the outset I Thank you for taking interest in my postings. thiru voi mozhi is a big ocean which speaks about various aspects. The subjects covered are numerous in number ranging from the auspicious qualities of the Lord, the dhivya dhEsam-s, dhvyArtham, thirumanthram, apart from artha-panchagam and thathvathrayam. It goes without saying that the whole prabhandham is an emotional experience of AzhwAr with the Lord. That is why there are various vyAkyAnam-s for thiru-voi-mozhi as it is enjoyed from various perceptions and angles. In fact, swAmi nam-piLLai Edu has three mahA pravEsam-s -mudhal sriyap padhip padi, iraNdAm sriyap padhip padi and mUnRAm sriyap padhip padi. The mudhal sriyap padhip padi speaks about thathvam as disclosed by the LOrd's blessing to AzhwAr. AzhwAr's postion vis-a-vis fellow souls, elevated souls/nithya-sUrigaL and so on. AzhwAr's experience with the Lord,the nature of this prabhandham, the cause of this prabhandham, the emotional outburst of AzhwAr and all other related aspects are elaborately discussed in the first intoruduction namely mudhal sriyap padhip padi. Finally, swAmi nam-piLLai declares that the artha-panchagam viz; The LOrd, the soul, the means, obstacles and the end.The Edu vAkyam in this regard is reproduced here: " Aga ivvaindhu arthamumEa thiru voi mozhiaip predhipAdhikkiRadhu. allAdhavai AnushangikasithamAi vandhathithanai" I.Thus, these five meanings are the refclections in thiru voi mozhi. All other things are covered incidentally. The Second pravEsam- iraNdAm sriyap padhip padi views thiru voi mozhi as an expression of dhvyArtham in a macro level. The third pravEsam - muNRAm sriyap padhip padi serialises AzhwAr's experience commencing from thiru-virutham, thiruvAsiriyam through peirya thiruvandhadi till thiru voi mozhi and also states that the first pAsuram is the nutshell of the whole thiru voi mozhi. Hence, it is crystal clear that thiru-voi-mozhi is indeed the reflection of artha-panchagam. Therefore, in sUthram 211 of AchArya Hrdhaym this angle is taken up primarily and discussed with 20 pAsuram-s as substantiation 1. For Nature of the Lord ----> vuyar, thiN, aNai, onRu. 2.For the Nature of the soul---> payil, ERu, karu, kaN. 3.For the obstacles-----> vEdu, sonnAl, oru, koNda 4. For means ------> nORRa nAlum i.e nORRa, ARA amudhEa, mAnEai, piRandhavARum and 5. For the ends-----> emmA, vozhivil, nedu, vEi. II. Having seen the above, further micro anlaysis done and it is mentioned that of the above five, the means and end are the primary subject matter and the other three aspects are corollary for the above two matters. How can it be concluded that the two aspects namely the means and the end are primary. This is substantiated by the term in the first pAsuram -aruLinan- 'mayarvaRa mathinalam aruLinan yavanavan". The blessing from the Lord is highlighted being the means explained in the first pAsuram. thiru voi mozhi 1-1-1 and "vEdu pERRa" the final pAsuram --> avA aRru vEdu pERRa thiru voi mozhi 10-10-11-> being the description of the final achievemnet of the goal and hence, the other three aspects are a supplementary for these two is the thought discussed herein. III. The third angle is that, since: i. The predominant aim is kainkaryam to the Lord. All other aspects are matters to be thougt of while aiming to attain this kainkaryam;All other aspects are dealt with this aspect primarily in mind and others revolving around this. How can we say that kainkaryam is the main aspect? For this three pAsuram-s are quoted. 1.thozhudhuk kaLIthEan: ' thozhudhezhu en mananE' in the first pAsuram; "viruppEap peRRu muadham vuNdu kaLithEan' in the 10-8-6th pAsuram ofthiru voi mozhi reflecting the end achieved byAzhwAr being worhsipping the Lord and kainkaryam. 2. sollup peRREAn: "mEalaith thoNdu vugaLithu andhi thozhum sollup peRREAn" -thiru voi mozhi 10-8-7 categorically spelling out that service is the happiness to AzhwAr. 3. paNi sei: "sol paNi sei Ayiram" thiru voi mozhi 1-10-11 reflecting AzhwAr's view that thiruvoimohzi from AzhwAr's divine tongue is in itself a kainkaryam by the AzhwAr. Thus the service being the very nature of the soul is being perceived here as the primary aspect and the rest four aspects follow to explain this a. The kainkaryam is to be done to the Lord whose nature is so and so. b. The kainkaraym is to be done by the soul whose nature is so on and so forth. c. The kainkaryam is to be achieved by so and so means d. The obstacles which are likely to occur while trying to accomplish this kainkaryam to the Lord. Summary: Thiru voi mozhi basically deals with five aspects -artha panchagam which are explained in detail in twenty thiru voi mozhi-s while the rest are spelt out incidentally. The second angle is that of the five aspects mentioned above, the means and the end are primary aspects while the rest being nature of the Lord, soul and the obstacles are dealt as a corollary. The third angle is that the aim achievable is the prime focus while the rest four are dealt with kainkaryam being the main subject being the embryo. Hope, I have made myself a bit clearer. Thank YOu, rAmAnuja dhAsan, vAnamAmalai padmanAbhan - Sadagopan Oppiliappan Saturday, December 20, 2003 9:13 PM Re: AchArya Hrdhayam 107 Dear SrI VaanamAmalai PadhmanAbhan : The last para in this posting is confusing because of its brevity. You mention that the ends and means are primary and the other three are supplementary to explain the means and ends . How is that ? Please expand your comments.Thanks, V.Sadagopan - nsp ramanuja ; oppiliappan ; vanamamalai Friday, December 19, 2003 9:26 PM AchArya Hrdhayam 107 ACHARYA HRDHAYAM 211 CONTD. Thus , it is seen that primarily thiru voiz mozhi speaks on a. The nature of the LOrd. b. The nature of the soul c. The means to attain Him. d. The end to be attained and e. obstacles for attaining the service to HIm. These are explained in twenty thiru voi mozhi-s . The other 80 thiru voi mozhi-s are just an extension of this philosophy further. However, it is also stressed that the two aspects namely the means and end are the prime focus. How is this ? "mayaRvara mathi nalam aruLinan" is the commencement and "vEdu peRRa" is the finish. aruLInan refers to the fact that He has blessed and that is the means. further, "thozhudhezhu en mananE" 1-1-1 of thiru voi mozhi; " sol paNI sei Ayiram" indicate that kainkaryam is the ultimate aim. Hence, both the means- HIm and the end-kainkaryam are the basic subject of thiru voi mozhi. The other three namely, the obstacles are the hurdles in the way to attain this kainkaryam; the nature of soul is discussed to understand the characteristics of those who have Him as the means; The subject matter of the whole means and end being the LOrd, He is also discussed. It is thus emphasised that means and end are the prime focus while other three aspects , Lord,soul and obstacles are the supplementary points while discussing the above two. vanamamalai padmanabhanTo from this group, send an email to:OppiliappanOppiliappan/ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 21, 2003 Report Share Posted December 21, 2003 SrI: Dear SrIman VaanamAmalai PadmanAbhan: Thanks ever so much for a wonderful and informative posting on the many doctrines highlighted in Swamy NampiLLai's Eedu &; the three MahA pravEsams housed in there. This is an article that will be treasred by all serious students of Swamy NammAzhwAr's aruLiccheyalkaL. Swamy NammAzhwAr ThiruvadigaLE SaraNam , Oppiliappan Koil VaradAchAri SadagOpan - nsp oppiliappan Cc: ramanuja ; vanamamalai Sunday, December 21, 2003 10:17 AM RE;AchArya Hrdhayam 107 Dear Sri Sadagopan swAmy, At the outset I Thank you for taking interest in my postings. thiru voi mozhi is a big ocean which speaks about various aspects. The subjects covered are numerous in number ranging from the auspicious qualities of the Lord, the dhivya dhEsam-s, dhvyArtham, thirumanthram, apart from artha-panchagam and thathvathrayam. It goes without saying that the whole prabhandham is an emotional experience of AzhwAr with the Lord. That is why there are various vyAkyAnam-s for thiru-voi-mozhi as it is enjoyed from various perceptions and angles. In fact, swAmi nam-piLLai Edu has three mahA pravEsam-s -mudhal sriyap padhip padi, iraNdAm sriyap padhip padi and mUnRAm sriyap padhip padi. The mudhal sriyap padhip padi speaks about thathvam as disclosed by the LOrd's blessing to AzhwAr. AzhwAr's postion vis-a-vis fellow souls, elevated souls/nithya-sUrigaL and so on. AzhwAr's experience with the Lord,the nature of this prabhandham, the cause of this prabhandham, the emotional outburst of AzhwAr and all other related aspects are elaborately discussed in the first intoruduction namely mudhal sriyap padhip padi. Finally, swAmi nam-piLLai declares that the artha-panchagam viz; The LOrd, the soul, the means, obstacles and the end.The Edu vAkyam in this regard is reproduced here: " Aga ivvaindhu arthamumEa thiru voi mozhiaip predhipAdhikkiRadhu. allAdhavai AnushangikasithamAi vandhathithanai" I.Thus, these five meanings are the refclections in thiru voi mozhi. All other things are covered incidentally. The Second pravEsam- iraNdAm sriyap padhip padi views thiru voi mozhi as an expression of dhvyArtham in a macro level. The third pravEsam - muNRAm sriyap padhip padi serialises AzhwAr's experience commencing from thiru-virutham, thiruvAsiriyam through peirya thiruvandhadi till thiru voi mozhi and also states that the first pAsuram is the nutshell of the whole thiru voi mozhi. Hence, it is crystal clear that thiru-voi-mozhi is indeed the reflection of artha-panchagam. Therefore, in sUthram 211 of AchArya Hrdhaym this angle is taken up primarily and discussed with 20 pAsuram-s as substantiation 1. For Nature of the Lord ----> vuyar, thiN, aNai, onRu. 2.For the Nature of the soul---> payil, ERu, karu, kaN. 3.For the obstacles-----> vEdu, sonnAl, oru, koNda 4. For means ------> nORRa nAlum i.e nORRa, ARA amudhEa, mAnEai, piRandhavARum and 5. For the ends-----> emmA, vozhivil, nedu, vEi. II. Having seen the above, further micro anlaysis done and it is mentioned that of the above five, the means and end are the primary subject matter and the other three aspects are corollary for the above two matters. How can it be concluded that the two aspects namely the means and the end are primary. This is substantiated by the term in the first pAsuram -aruLinan- 'mayarvaRa mathinalam aruLinan yavanavan". The blessing from the Lord is highlighted being the means explained in the first pAsuram. thiru voi mozhi 1-1-1 and "vEdu pERRa" the final pAsuram --> avA aRru vEdu pERRa thiru voi mozhi 10-10-11-> being the description of the final achievemnet of the goal and hence, the other three aspects are a supplementary for these two is the thought discussed herein. III. The third angle is that, since: i. The predominant aim is kainkaryam to the Lord. All other aspects are matters to be thougt of while aiming to attain this kainkaryam;All other aspects are dealt with this aspect primarily in mind and others revolving around this. How can we say that kainkaryam is the main aspect? For this three pAsuram-s are quoted. 1.thozhudhuk kaLIthEan: ' thozhudhezhu en mananE' in the first pAsuram; "viruppEap peRRu muadham vuNdu kaLithEan' in the 10-8-6th pAsuram ofthiru voi mozhi reflecting the end achieved byAzhwAr being worhsipping the Lord and kainkaryam. 2. sollup peRREAn: "mEalaith thoNdu vugaLithu andhi thozhum sollup peRREAn" -thiru voi mozhi 10-8-7 categorically spelling out that service is the happiness to AzhwAr. 3. paNi sei: "sol paNi sei Ayiram" thiru voi mozhi 1-10-11 reflecting AzhwAr's view that thiruvoimohzi from AzhwAr's divine tongue is in itself a kainkaryam by the AzhwAr. Thus the service being the very nature of the soul is being perceived here as the primary aspect and the rest four aspects follow to explain this a. The kainkaryam is to be done to the Lord whose nature is so and so. b. The kainkaraym is to be done by the soul whose nature is so on and so forth. c. The kainkaryam is to be achieved by so and so means d. The obstacles which are likely to occur while trying to accomplish this kainkaryam to the Lord. Summary: Thiru voi mozhi basically deals with five aspects -artha panchagam which are explained in detail in twenty thiru voi mozhi-s while the rest are spelt out incidentally. The second angle is that of the five aspects mentioned above, the means and the end are primary aspects while the rest being nature of the Lord, soul and the obstacles are dealt as a corollary. The third angle is that the aim achievable is the prime focus while the rest four are dealt with kainkaryam being the main subject being the embryo. Hope, I have made myself a bit clearer. Thank YOu, rAmAnuja dhAsan, vAnamAmalai padmanAbhan - Sadagopan Oppiliappan Saturday, December 20, 2003 9:13 PM Re: AchArya Hrdhayam 107 Dear SrI VaanamAmalai PadhmanAbhan : The last para in this posting is confusing because of its brevity. You mention that the ends and means are primary and the other three are supplementary to explain the means and ends . How is that ? Please expand your comments.Thanks, V.Sadagopan - nsp ramanuja ; oppiliappan ; vanamamalai Friday, December 19, 2003 9:26 PM AchArya Hrdhayam 107 ACHARYA HRDHAYAM 211 CONTD. Thus , it is seen that primarily thiru voiz mozhi speaks on a. The nature of the LOrd. b. The nature of the soul c. The means to attain Him. d. The end to be attained and e. obstacles for attaining the service to HIm. These are explained in twenty thiru voi mozhi-s . The other 80 thiru voi mozhi-s are just an extension of this philosophy further. However, it is also stressed that the two aspects namely the means and end are the prime focus. How is this ? "mayaRvara mathi nalam aruLinan" is the commencement and "vEdu peRRa" is the finish. aruLInan refers to the fact that He has blessed and that is the means. further, "thozhudhezhu en mananE" 1-1-1 of thiru voi mozhi; " sol paNI sei Ayiram" indicate that kainkaryam is the ultimate aim. Hence, both the means- HIm and the end-kainkaryam are the basic subject of thiru voi mozhi. The other three namely, the obstacles are the hurdles in the way to attain this kainkaryam; the nature of soul is discussed to understand the characteristics of those who have Him as the means; The subject matter of the whole means and end being the LOrd, He is also discussed. It is thus emphasised that means and end are the prime focus while other three aspects , Lord,soul and obstacles are the supplementary points while discussing the above two. vanamamalai padmanabhanTo from this group, send an email to:OppiliappanTo visit your group on the web, go to:Oppiliappan/ To from this group, send an email to:OppiliappanTo visit your group on the web, go to:Oppiliappan/ To from this group, send an email to:Oppiliappan Quote Link to comment Share on other sites More sharing options...
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