AchArya Hrdhayam 137

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AchArya Hrdhayam sUthram 221 Contd.

 

The Third Ten

It was seen that the prime quality of the Lord highlighted in this

ten is omni-presence. It was also noted that though He is spread

everywhere, He is not easily pereceptible due to our limited nature

of sensory organs. He is not affected by the defects of the souls or

insentients where He is present.The Lord grants release from cycle of

births to those souls who consider Him as means and end. The initial

grant of physical body was wasted and it distanced one from the Lord

Almighty. This led to a situation where the soul knew only to enter

various births but did not understand how to get release. The

yearning grew for AzhwAr towards the Lord which culminated in the

Lord showing Him His abode and granting it to AzhwAr. In the previous

ten AzhwAr desired the brightest mOksham. What is it actually? Service

unto the Lord. AzhwAr cherished the beauty of the Lord with His

divine ornaments. The service mentioned above was desired by AzhwAr

at all places, at all times and at all states. The Lord who is the

Lord of the one and all displayed His presence in all states, all

places which AzhwAr apprecaited greatly. : After having enjoyed the

Almighty's prsence in everything, AzhwAr became very mirthful which

trsnposed into AzhwAr appreciating the LOrd through deeds, words,

mind and so on. This led to a state where AzhwAr subservience did

not just stop with the Lord but extended towards His devotees. The

service not just to Him but to His devotees, the shEshathvam not just

to Him but to His devotees is the ultimate, which AzhwAr's mind

culminated into. The Lord Almighty's bed is thiru ananthAzhwAn whose

eyes also perform the role of ears. Likewise, AzhwAr also desires

that these mixed roles to enable him to experience the Lord's beauty.

AzhwAr wants to perform the role of deeds by his mind, role of hand by

his mind, role of eyes by his hands, role of ears by his eyes thus

overshooting the determined roles of the organs. AzhwAr is not just

creator of poems/psAlms to sing praise of mortals. He is the royal

poet of the Lord Almighty. The Lord Almighty has created all this

world. AzhwAr is His poet-padaithAn kavi.

 

Further,

 

Text: "A. kuRai, muttu, parivu, idar, thuyar, thunbam, allal,

dhukkam, thaLarvu, kEADugaL inRi a,ridjAmamdhamagnarAnavar, seiyya

thAmaraikaNNan amarar kulamudhal enRu anjAdhapadi eLivarum iNaivanAm

enRavai parathvamAmpadi .................."

Summary: AzhwAr does not have any disappointment with regard to the

exprience with the Lord Almighty. There is not even an iota of

displeasure or despair in AzhwAr's mind after experience with the

Almighty. There is no grief as AzhwAr had approached Him as natural

Almighty-vagutha shEshi. There is no discomfort beacuase the

experience is here in this world-lElA vibhUthi. Thus, AzhwAr had

reached the level of pinnacle of joy equal to joy as experienced by

the mukthar-s in that world by AzhwAr in this world. All this has

been expressed by AzhwAr himself in the thiru-voi-mozhi "sanmam pala

pala seidhu"--3-10.

This Great LOrd is very easily accessible. The accessiblity is so

simple when compared to even the saulabhyam mentioned in the 3rd

thiru-voi-mozhi of the first ten-eLIvarum iyalvinan. The simplicity

mentioned there becames as big as parathvam when compared to the

simplicity as mentined in this thiru-voi-mozhi 3-6 "seiyya thAmaraik

kaNNanAi". The emphasis here is that the Lord is easily accessible,

very easily accessible and in fact most easily accessible.

 

 

pAsuram-s:

The thiru voi mozhi "sanmam pala pala seidhu" 3-10

right from the beginning to the end talks about AzhwAr 's mirth one by one.

 

The first pAsuram talks of "kuRaivu ilanEa" ------> I do not have any shortfall in the mind.

The seond pAsuram "muttu ilanEa"------------> I do not have any hurdles.

The third pAsuram" parivu ilanEa"--------> I do not have any displeasure.

The fourth pAsuram"idar" ilanEa--------> I do not have any stumbling block.

The fifth hpAsuram "thuyar " ilanEA-----> I do not have any grief.

The sixth pAsuram" thunbam" ilanEA------> I do not have any unhappiness..

The seventh pAsuram '"allal" ilanEA-------> I do not have any difficluties.

The Eighth pAsuram "dhukkam ilanEA----> I do not have any grief.

The ninth pAsuram "thaLarvu" ilanEA------> I do not have any pessimism or retrogation.

The tenth pAsuram "kEAdu" ilanEA-----> I do not have any pollution.

 

Thus AzhwAr speaks his mind that all the good that is bequeathed to

the liberated souls are granted to him through the experience with

the Lord, in this world itself.

 

Then, a question arises. Is such a Lord very difficult to access? Is He easily approachable?

 

For this AzhwAr had already talked about Lord Almighty's simplicity

and easy accessibility in the first ten -third thiru-voi-mozhi when

the event of The Lord Almighty being trapped of a small rope by

yasOdha in the krishNAvarthAram.

Here, AzhwAr fruther explains that He is still more easily accessible

,easily approachable. He takes the form we think of . He lives just

not in temples but even in our homes. All this is explained in the

thiru-voi-mozhi seiyya thAmaraik kaNNanAi-3-6-9

 

 

"nenjinAl ninaippAn yavan avanAgum nEL kadal vaNNanEa" thiru voi mozhi

3-6- is the culminating pAsuram highlighting the fact that the Lord

Almighty takes the form which we desire HIm to be so. The

archAvathAram being the extreme point of easy accessibility --->

"saulabhyam".

 

(to be continued)

vanamamalai padmanabhan