AchArya Hrdhayam 142

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AchArya Hrdhyam -sUthram 222 Contd.

It was seen that the Lord Almighty is present everywhere. Is it a

great thing. Even the sky encompasses everything. The great thing is

the Lord is not just omni-present. He is not merely inside and

outside the souls and things. He is the Governing factor of one and

all in the whole scheme of things. The omni-presence sparkles because

of this factor.

 

Moreover, AzhwAr desired service to the Almighty at all sates, all

places and all times. The Lord displayed His great deeds in the past

as if it is present period to AzhwAr. AzhwAr's present period and

pAst of the Lord became equated. This enabled AzhwAr to exprience the

great deeds, pranks and other activites and events of the Lord .

Further,

 

The Fourth Ten

"pOdhAl vaNangAmai thErtha praNayithvathilEA kAdhal mayal YEARiya pithAi......"

 

Summary: AzhwAr felt very much that he was not able to serve the Lord

with flowers and worship during the Lord's great deeds like vanquish

of lankA or the conquer of the seven bulls and so on. The Lord

removed this grievance by accepting AzhwAr's nenjam as an adornment-

pUsum sAndhu, AzhwAr's soul as a garland- puNayum kanni enadhu vuyir,

AzhwAr's song as silk robe- vAsagam sei mAlaiyEa vAn pattAdai and so

on. AzhwAr became so fulfilled on His activieties soul and body being

accepted as desired ones by the Lord Almighty. This reflected the

Lord's immeasurable affection and Love towards AzhwAr. This led ot

ecstasy and pangs of separation.

 

The pang transposed into search for Him which culminated into seeing

all the things around as Him.-yEaRia pithu.

 

pAsuram-s:

The thiru voi mozhi "kOvai vAyaL poruttu" 4-3 lists out the Lord's

acceptance AzhwAr's soul and body as His dress and adornments.

 

"nin pUvai vEyAm mEanikku pUsum sAndhu en nenjame"-->4-3-1--->

AzhwAr's nenjam is accepted as pUsum sAndhu.

"puNaiyum kanni enadhu vuyirEa" ---> 4-3-4------> AzhwAr's soul is

accepted as garland by the LOrd.

"vAsagam sei mAlaiyEA vAn pattAdaiyum AkdhEa"-->4-3-2 -> AzhwAr's

pAsuram is accepted silk robe.

"dhEsamAna aNikalanum, en kai kUppuch seigaiyEa"--> 4-3-2 --->

AzhwAr's folded hands are deemed as ornaments.

 

The pangs of separation culminated in AzhwAr seeing all the things

around as the Lord. This is expressed in the

"maNNai irundhu thuzhAvi" 4-4.

 

"maNNai irundhu thuzhAvi, vAmanan maN idhu ennum"-->4-4-1--> This soil

is the soil measured by vAmanan.

" viNNaith thozhudhu avan mEavu vaikuntham.."---> 4-4-1---> The sky is

worshipped and pointed to as the abode of the Lord-vaikuNtam.

"seiyadhOr gnAyiRRaik kAtti sirEdharan mUrhty Edhu ennum"--> 4-4-2-->

The sun is pointed out as the icon of the Lord.

"aRiyum sendhEyaith thazhuvi achudhan enRu .."---> 4-4-3--> AzhwAr

embraces the fire as he deems it as the Lord.

"ninRa kuNrathinai nOkki nedumAlEa..." 4-4-4--> The standing mountain is likened to the Lord.

"pOm iLa nAgathin pin pOi avan kidakkai Edhu ennum" 4-4-5--> The

little snake is followed as it is considered as the bed of the Lord.

"Achiyar vennaikaL kANil avan vuNda veNNai Edhu ennum" -->

4-4-6-->When the butter is seen it is recalled with Lord KrishNa.

"nERu sevvEa idak kANil nedumAl adiyAr enRu vOdum"--> 4-4-7--> When

somebody has a vertical mark on the forehead immeadiate conclusion is

that they are the devotees of the LOrd.

"thiruvudai mannaraik kANil thirumAlaik kaNdEAnEa ennum"--4-4-8-->

When the king is seen AzhwAr considers himself as having seen the

Lord Almighty.

"karum perum mEAgangaL kANIil kaNNan enREARap paRAkkum"--4-4-9--> When

black clouds are seen they are seen as Lord krishNA.

Thus all things around as seen as Lord and His connexions.

(to be continued)

vanamamalai padmanabhan