AchArya hrdhayam-203-Tenth Ten Contd.

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AchArya Hrdhayam

pathAm pathu

 

sUthram 228-8

 

bakthi yOgam

 

" piNakkaRach sArvAga nigamithu.. "

 

It is customary and sAsthric method to finish off with what one has commenced

with. Accordingly,AzhwAr completes the " bakthi yOgam " in the tenth ten - " sArvEa

thava nERi " thiru-voi-mozhi which was earlier commenced in " pathudai adiyavar "

thiru-voi-mozhi.

 

In pathudai adiyAvar -thiru-voi-mozhi 1-3 AzhwAr mentioned " pinakkaRa aRuvagaich

chamayamum, nERi vuLLI, vuraitha " 1-3-5

Here, AzhwAr has categorically mentioned " vaNakkudaith thava nERi " highly

appreciating the bakthi yOgam.

 

This is also in consonance with AchAryA-s commentators who had followed

emperumAnAr-s thoughts.

 

However, another question is raised in the commentary is that:

why should not " vEdumin muRRavum " 1-2 thiru-voi-mozhi should not be taken as

commencement as bakthi( considering that thiru-voi-mozhi also as bakthi param)

instead of 'pathudai adiyavar " thiru-voi-mozhi. For this the fact that pathudai

adiyavar is the culmination of that thiru-voi-mozhi which starts with the do-s

and dont-s and hence, considering " pathudai adiyavar' thiru-voi-mozhi as the

commencement of bakthi yOgam may not be inconsistent with the larger thoughts

and EDu.

 

The point here is that AzhwAr completes the mention of bakthi yOgam which he

commenced in the first ten. However, the interpretation whether it is bakthi or

prapathi differes at different vyAkyAnam-s and among different AchAryA-s. EDu

has given both the interpretations. i.e ( interpreting " vaNakkudaith thava nERi

1-3-5 as prapathi)

 

Hence, it is better to study the commentaries for the first ten of

thiru-voi-mozhi especially " vEdumin muRRavum' and " pathudai adiyavar "

thiru-voi-mozhi and also learn from knowledged souls, before coming to any

conclusion in this regard.

 

(to be continued0

vanamamalai padmanabhan