AchArya Hrdhayam 172-Seventh Ten Concluded.

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AchArya Hrdhyam sUthram 225-8

 

The Seventh Ten Contd.

 

thiru-vARan

viLai

 

 

 

 

"than saridhai kEaLvi AgAmal inbam payakka irundha nilath thEvar

kuzhuvilEA, pAttuk kEAtpippadhAga ghAna ghOshtiyaiyum, dhEvapirAn

aRiya maRandhavar;

charamOpAyapararAnArku, nEnagaramadhu, thuNithAn charaNanRi

maRRonRilam vuLLith thozhumin enRu prApya sAdhanAvadhiyai

prEthiyAlEa, prakAsippikkiRAr yEzhAm pathilEA".

 

 

The story of rAmAyaNam was rendered by lavA and kusA and was heard by

none other than sri rAma Himself. Similarly, the great

thiru-voi-mozhi which was granted to swAmi nam-AzhwAr is being

submitted at His divine feet where He is adorning the dhivya dhEsam

along with His consort, in thiru-vAran viLai. AzhwAr who found that

there is nothing to be done in return to the Lord Almighty thought

that it is befitting to submit the same at thiru-vARan viLai. The

Lord Almighty who is the Lord of both the Worlds, adorns the

dhivya-dhEsam conspicuously with pirAtti (who generates happiness).

The dhivya-dhEsam makes AzhwAr to feel that this is the ultimate. The

need for reaching even paramapadham is forgotten. His thinking rests

whole heartedly with thiru-vARan viLai and becomes indifferent even

towards parama-padham.

 

AzhwAr executed charaNAgathi at the feet of Lord thiruvEnkatamudaiyAn.

Here again He prescribes that Here is the dhivya-dhEsam one may

approach as the refuge. This Lord who has vanquished vAnAsuran is the

ultimate refuge. Think about Him sincerely and surrender. The means

thus is thiru-vARan viLai Lord and the goal is this dhivya dhEsam,

is the call from swAmi nam-AzhwAr---thiru-vARan viLai.

 

In the final analysis thus, the means to be followed is i. reach the

dhviya -dhEsam -thriu-vARan viLai and the goal to be attained is ii.

The Lord Almighty who is present there. This is the philosophy spelt

out in seventh ten.

 

 

pAsuram-s:

 

sri rAmAyanam was listened by the sri rAmA Himself:

"sem pavaLath thiraL vAi than saridhaik kEAttAn"--- perumAL thirumozhi 10-8;

 

"inbam payakka ezhil malar mAdharum thAnum, ivvEzhulagai inbam payakka

inidhudan vERRirundhu" 7-10-1;

--> The Lord who is the prime-mover and the governing force of the two

worlds, graces the world alongwith pirAtti who showers happiness, by

adorning the dhivya dhEsam-thiru-vARan viLai.

"nilath thEavar kuzhu vaNangum thiru-vARan viLai" 7-10-10 -->AzhwAr

desired to serve the Lord by submitting thiru-voi-mozhi at the divine

feet of the Lord in thiru-vARan viLai.

"thiru vARan viLai vuRai thErthanukku aRRa pin, sindhai maRRonRin

thiRathadhallAl thanmai" After having reached the divine feet of the

Lord of thiru-vARan viLai, no other thinking rests with the Lord.

Hence, even paramapadham becomes unimportant.

"nEL nagaram adhuvEA malar solaigaL sUzh thiru-vARan viLai"7-10-7; That is the big dhivya dhEsam .

"vAnanai Ayiram thOL thuNithAn charaN anRi" 7-10-7 -> The Lord who

vanqushed the vAnAsuran is the ultimate refuge here.

"vuLLith thozhumin thoNdEr" -> Fall at His feet.

Thus it is to be understood that He is the means to attain this dhivya

-dhEsam. the dhivya-dhEsam is the ulitmate. This is so because it has

got the divine nexus. The divine nexus is alwyas to be desired and

the archAvathAra emperumAn being easily accessible will aid us in

achieving this desire.

 

/SEVENTH TEN CONCLUDED/

 

(to be coninuted)

vanamamalai padmanabhn