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