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