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