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