AchArya Hrhdaym 129

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AchArya Hrdhayam - 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, It was seen that those

qualities which go to establish the supremacy -parathvam-namely,

sagala pala prathathva, kAraNathva, shEsha sAyithva, sriyapathithva

and saulabhyAdhigaL were seen in the thiru-voi-mozhi-s "thiNNan" and

"aNaivadhu aravaNai". It was also observed that vision by arjunA and

an utterance by shivA was shown as another instance which go to

establish the supremacy of the Lord.

Further,

 

 

Text: "pulan aindhu enRu samsAr mOksha sAdhana dhukkAndhra rasam

munnAga vidhikkiRa andhar guNobAsathai...."

 

Summary: The Text has to be readjusted and read as

"pulan aindhua engiRa samsAra dhukka, mOsha Anandha, sAdhana rasa.

What do these indicate? The samsAra is greif-stricken.It has to be

withered off. The mOksham is full of joy. It has to be desired. The

auspicious qualities of the Lord is very sweet. Unlike other matters

where the goal to be achieved yields fruits finally, the auspicious

qualities which is a part of the prabhannan even before attaining

salvation gives immense sweetness. Hence, the yield foreruns the end,

which is a unique aspect in our srevaishNavic philosophy. Hence,

desire to enjoy His auspcious qualities, prescribes AzhwAr.

 

The pAsuram

"pulan aindhu mEAzhum poRi aindhu nEngi,

nalam andham illadhOr nAdhu pugzhuvEr,

alamandhu vEya asuraraich cheRRAn,

pala mundh sEril padimin OvAdhE" thiru-voi-mozhi 2-8-4.

 

samsAra-dhukka: The first line of the abovementined thiru-voi-mozhip

pAsuram " pulan aindhu mEzhum poRi aindhum nEngi " directly refers to

the sensory organs which lead to the temporary materialsitic, worldly

and mundane things but ultimate grief.

 

mOksha Anandha: The second line of the pAsuram ---> "nalam andham

illadhOr nAdu" directly refers to the everlasting happiness in the

mOksham.

 

sAdhana rasa munnAga vidhikkiRa:"pala mundhu sEril padimin".

The Lord who vanquished the demons" alamandhu vEya asuraraich

cheRRAn" will remove our hurdles . Hence, approach Him where the

means is as sweet as the end. How can this be?

The end is to attain the LOrd. He is the means .His auspicious

qualities are sweet. These are a forerunner for the end. Hence, get

this sweetness-which is available right from the beginning unlike in

other cases, where happiness is available only at the end----by

approaching HIm, is AzhwAr-s upadhEsam.

(to be continued)

vanamamalai padmanabhan