AchArya Hrhdaym 127

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AchArya Hrdhayam 127 - sUthram 220 Contd.

Second Ten Contd.

 

Continuing on the second ten of thiru-voi-mozhi it was noted that the

Lord who is the cause of all the worlds and souls, blessed AzhwAr

with knowledge who desired for mOksham and nithya sUri ghOshti.

AzhwAr became crestfallen on not getting this. The Lord poured His

affection on Him which flowed down to generations of AzhwAr's

sambhandhi-s. However, when the Lord tried to grant salvation, AzhwAr

rejected on the grounds that it should be for His sake and not for the

sake of AzhwAr and He always required His divine feet, thus

underlining the nature of both. Further,

 

Text: " AsrEyanukku pUrvOktha parathvathai sthApikkiRa, sagala pala

prathathva kAraNathva, shEsa sAyithva,

sriyapadithva,saulabhyAdhigaLai, thinnan-aNaivadhu enRu veLiyittu..."

 

Summary: The Lord who is the supreme is dense with qualities that go

to establishe the supremacy. These qualities are described in the

padhigam-s 'thiNNan vEdu" and "aNaivadhu aravaNai mEal" of

thiru-voi-mozhi. What are these qualities?

A. The capability to grant all type of ends to the soul; B. Being the

cause of the world; C.Being shEsha sAyeethvam; D. sriyappadhithvam

-Being the Lord of pirAtti; E. Full of saulabhyam-Being easily

accessible. F. The capability to grant salvation.

Considering , the above He is the only One who can be approached by mumUkshU.

 

Of this, A and B above is explained in the "thiNnan vEdu" thiru voi

mozhi and the rest in "aNaivadhu aravaNai mEal" thiru voi mozhi.

However, there is another angle of thinking where it is also

explained that all these qualities are exclusively described in each

of these thiru-voi-mozhi-s.

 

FIRST ANGLE

The quality of granting all desires and being the cause of all is

viewed in "thiNNan vEdu" thiru-voi-mozhi:

 

"vEdu mudhal muzhudhumAi"----> thiru-voi-mozhi 2-2-1--------> The

capablility of granting all ends including salvation/mOksham.

"migum dhEvum ellAp poRuLum padaikkath thagum"--->thiru-voi-mozhi 2-2-5; }

"karuthil dhEvum ellAp poRuLum varuthitha"--thiru-voi-mozhi 2-2-8;

} Being cause of all - kAraNathvam.

"than vundhi vuLLEa vAitha thisai mugan, indhiran,vAnavar AkkinAn"

2-2-9 }

 

The rest of the qualities are viewed from 'aNaivadhu aravaNai mEal' thiru-voi-mozhi:

 

"aNaivadhu aravaNai mEal" ---> thiru voi mozhi 2-8-1----------> shEsha sAyithvam;

"pUm pAvai Agam puNarvadhu"---> thiru voi mozhi 2-8-1-----> sriyap padhithvam;

"iNaivanAm epporutkum" --------> thiru-voi-mozhi 2-8-1-----> saulabhyam.

"vEdu mudhalAm' -----> thiru voi mozhi 2-8-1----> The capability of granting mOksham;

"nalamandham illadhOr nAdhu puguvEr" 2-8-4--->He is the One to be approached by mumUkshU.

 

 

SECOND ANGLE.

Apart from the two qualities mentioned above, the other qualities are

also listed out in "thiNNanv vEdu"

I."thiNNan vEdu"

"Azhi am paLLiARE" --thiru-voi-mozhi 2-2-6----------> shEsha sAyithvam;

"pUmagaL thannai vERinRi viN thozha" thiru-voi-mozhi 2-2-3---> sriyap padhithvam;

"gOpAla kOLari"---thiru voi mozhi 2-2-2--->saulabhyam;

"thagum kOlath thAmaraik kaNNan' 2-2-5--> puNdarEkAkshan.

 

 

II."aNaivadhu aravaNai"--> Apart from the qualities seen in the first

angle even the granting the desired ends and cause are seen in this

thiru-voi-mozhi also.

 

"iruvar avar mudhalum thAnE" -->thiru voi mozhi 2-8-1-------> Cause---kAraNathvam;

"vEdu mudhlAm"----> thiru-voi mozhi 2-8-1-------> The capability of granting all desired ends.

 

 

However, the first angle is more appropriate as it is more within the context.

 

(to be continued)

vanamamalai padmanabhan