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