ThiruvAsiriyam of Swamy NammAzhwAr and its roots in Yajur Vedam : Posting 4 of 70

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Swamy NammAzhwAr’s ThiruvAsiriyam & Yajur Vedam

 

 

There are four Dhivya prabhandhams blessed to us by Swamy

NammAzhwAr : (1) Thiruviruttham , (2) Thiruvaasiriyam ,

(3) Periya ThiruvandhAthi and (4) ThiruvAimozhi.

 

PoorvAchAryaas have compared the above four Veda SamhithAs to

Rig , Yajur , Atharva and Saama Vedam respectively .

 

adiyEn will focus on ThiruvAsiriyam ( Yajur Veda Saamyam) and

Periya ThiruvandhAthi (Atharava Veda Saamyam) in this essay .

Taniyan for Thiruvaasiriyam set in Aasriyappaa meter .There are seven paasurams in this Prabhandham.

The Taniyan for Thiruvaasiriyam has been composed by AruLALa PerumAL EmperumAnAr .

The composer of the Taniyan says : Swamy NammAzhwAr incarnated in Kali Yugam for showering auspiciousness on the people of the world thru the blessings of ThiruvAsiriyam as the elaboration of (Yajur ) Veda mantrams. The author reminds us to say Jaya Vijayee bhava to this AchAryan with the name of ParAnkusan adorning the shining VaguLaa flower grland on His chest.He wants us to eulogize Swamy NammAzhwAr , the author with a blemish-free mind for His upakAram .

Here are the meanings of the 7 Paasurams of ThiruvAsiriyam according to Dr.K.C.Varadachari.

Paasuram 1 : Vision of the Sesha Saayee at the Milky Ocean:

Like the lustrous emerald-green mountain adorned with huge red-clouds, crimson Sun and cool Moon and wearing many stars with coral-red reefs asleep on the palm of Samudhra Raajan , Thou art wrapt in yellow robe, adorned with crown and necklace,and bright jewels , bright-lipped and red-eyed, with an entrancing body resting on the couch-like serpent, poisonous and brooding. In the midst of the Ocean enjoyest Thou the yogic sleep, so that SivA, BrahmA, IndrA and other hosts of Gods may worship Thee and seek Your protection ! Oh Thou lotus-navelled One! Oh Supreme Godhead! Oh Thou who hast feet that measured the three worlds! Salutations to You !

Paasuram 2: SnEha-Poorva anudhyAna Bhakthi from that vision:

Through its intense desire to wear on its head the signs of the Lord's sovereignty, the Soul struggles to attain the sacred feet of the Lord (VishNu-Thrivikrama) resounding with ankle bells. That Lord is the world creator-devourer. Abandoning puerile ends, the Soul melts and loses itself in devotion and offers love to Him and delights in enjoying the transcendent nectar-flood. Let it. If the lordship, established place and imperishable strength are obtained over the three worlds , while missing Moksham , will a seeker aim at that? Certainly not .

Paasuram 3 : Importance of BhAgavatha Kaimkaryam:

Because of whose will the three worlds tread the good path , He is saluted as their Sole refuge; among the three gods , He is Chief, whose chest is luminous, who in the cool ocean full of high waves that roar like thunder-bolts at which the mountains quake, bound a serpent king (Vaasuki) round the huge (MandrA) mountain and churned for nectar, to That One Supreme God's devotees, we shall become servants, hereafter, creation after creation. His unmatchable prowess in Churning for nectar is referred to here .

Paasuram 4: Desire for the AarAdhanam of the Lord's Holy Feet:

Will it not come to pass that creation after creation unceasingly undisturbed, we shall seek refuge at the feet of the Primeval Divine Wonderful Being, Who once upon a time, when all the world's were hot and all the worlds and all beings ceased to be, was unattainable by countless souls; Then unaided, the Sole Seed, out of His navel, He brought forth the supremely powerful Brahma, Sivan and other Gods and willed the existence of the three worlds ! Samashti Srushti is referred to here .

Paasuram 5: The Power of ThrivikramA's holy feet

Making Thy one lotus-foot face downwards covering the Earth entire, Oh Thou Primordial Cause! With the other brilliant lotus-foot hast Thou covered the entire sky, so that the Brahman's world felt wonder and joy and the gods, the path shown by the VedAs tread! With eyes like the lotus-garden in bloom, with lips like (bhimbA) fruit, wearing a crown, lustrous like the dawn or an infinite-rayed thousand Sun, Thou art with a thousand shoulders like the KalpakA forest (that grandest all)! To Thee canst not the worlds be devoted slaves? Oh Lord!

Paasuram 6: Obstacles to the attainment of the Lord's Holy Feet:

Alas! Man’s nature is this: to adore the wooden doll, whilst his mother, who brought him forth is unattended stands before him unattened! Whilst the Supreme God -- who brought forth the world, raised it, created it out of Himself, measured it, muses on it and saves it-- exists, to worship some other god(s), what one has seen reveals one's stupidity that causes pain to the knower (of truth): their services to the lesser gods causes pain and causes them to engage in other prohibited actions. The fruits granted by these undesirable pursuits are nothing but joys mixed with grief. They become the causes of complete submergence, unceasing, in the beginning less vast deluding samsArA, through manifold deluding things of senses.

Paasuram 7: Parama PurushArtham is the Worship of sriman Naarayanan:

He upholds Rudra, who wears the Moon on his matted locks, Brahmaa the four-faced, IndrA, the chief of of the dEvAs! Having the color of green leaf, He upholds all the worlds including the earth with all its creatures and all the elements, water, fire, air and light-pervaded ether, the brilliant Sun and Moon with their splendid rays. All are kept without falling asunder through His power within Himself, so that they are not seen (in PraLayaa). It is He, who is resting on the banyan leaf (in the ocean at cosmic withdrawal). Him, our Lord, the Great MaayAvi alone, and no other God shall we adore.

In the final paasuram of ThiruvAsiriyam, Swamy NammAzhwAr answers the question raised by a veda Manthram: "Kasmai DevAya HavishOvidEma?" (To which God should we offer oblation/aahUthi?).Swamy Nammalwar answers that question unambigously and with certainity that we should offer our worship to that Sarvan, Sakala GuNa ParipUrNan celebrated by the VedAs and Saathvika PurANAs as the One in whom all things attain rest and seek refuge (Saravm SamApnOsi tatOsi Sarvah).

Celebration of ThiruvikramAvathAram in ThiruvAsiriya Prabhandham

Swamy Nammalwar has been awed by the vision of Thrivikraman, who grew from a Vaamana roopam to the directions-striding Thrivikraman. The SookshmArthams of this avathAram enchanted Swamy Nammalwar and he celebrated that avathAram at a few places in ThiruvAsiriyam.

In the first Paasuram, where Swamy Nammalwar enjoys the Lord resting at the Milky Ocean, the memory of Thrivikraman propels him to address the Lord as:" Tanip Peru Naayaka, Moovulahu aLantha sEvadiyOyE" (Oh matchless SarvEsvara with broad feet to measure the three worlds).

In the second paasuram of ThiruvAsiriyam, Swamy Nammalwar celebrates that heroic valor ( MaayA peru ViRal)and enjoys Him as "anbhilinn thERal amudha VeLLam "(the delectable BhOgyam of tne nectarine flood for those , who approach Him with SnEham/freindship and preethi/love).

In the fifth paasuram, Swamy Nammalwar salutes magnificently the happenings during ThrivikramAvathAram on the Earth and Brahma lOkam and beyond.

In the sixth paasuram, Swamy Nammalwar refers again to the measurement of the Earth and Sky with two steps and salutes Sriman NaarAyaNan as " Mudhal Peru KadavuL" (Primordial Great Lord).

Celebration Of ThrivikramAvathAram in Yajur Vedam

Many indeed are the Yajur Veda Mathrams that salute ThrivikramAvathAram for its esoteric references to eastablish Him as Adhi dhaivam and as SarvEsvaran's avathAram. Yajur manthram(Book II.25) celebrates Sriman NaarAyaNA's pervasion (VyApthi) of the sky , air and earth , nay throughout His Universe as Thrivikraman ( Dhivi VishNur vyagumstha—antharikshE VishNur vyakthragumstha--pruthivyAm VishNur vyakthragumstha GaayathrENa ChandasA --).

Yajur Vadam: Book V.15 and 18: " Idham VishNur vichakramE trEdhA nidhadhE padham and --VishNOr nukam veeryANi pra vOcham---vichakramANas-thrEdhOrugAyO VishNavE thvA". Here the pervasion of the earth, air and sky in gross and subtle form as Thrivikraman and His valor in doing so is saluted as reasons for offering AarAdhanam to Him and Him alone.

Yajur Vedam X.19 refers to His Visvaroopam as "dhyAvA pruthvee VisvarUpE".Yajur Vedam Book XXXIV.43 salutes the protective and blessing power of the most merciful Lord through His three steps to establish His laws : " ThrINi padhA vi chakramE VishNurgOpthA adhAbhya:, athO dharmANi dhArayan".

The Saanthi paatam (Yajur Vedam: XXXVI.9) invokes the valor of Thrivikraman at the end of the manthram:

Sam nO mithra: Sam VaruNa: Sam nO BhavathvaryamA sam na IndhrO Bruhaspathi: Sam nO VISHNURURUKRAMA:

In one Yajur Veda Mantharam of Book XXXIII, the revelation is made: " I(Jeevan) also am in these three steps of VishNu-Thrivikraman , where with this universe is permeated.

Sri K.C.VaradachAri Comments further: " The AlwAr wonders at the greatest exploit of VishNu, which makes Him ALL-PERVADING SOVERIGN OF ALL THINGS, SOULS AND GODS; all the powers of other gods are subordinated to this Ruler ship principle of Vishnu-Thrivikraman.

ThiruvAsiriyam of Swamy NammAzhwAr salutes this powerful truism of SarvEsvarathvam of Sriman NaarAyaNan and performs upadEsam for us not to go astray from that fundamental doctrine.

ThiruvAsiriyam and Yajur vedam :Structure of Poetry

It is generally considered that Swamy NammAzhwAr (Swamy Nammalwar) has focused on the themes covered by Yajur Vedam in his ThiruvAsiriyam (ThiruvAsiriyam). This prabhandham is set in the style of Aasiriya Paa(AP) , which belongs to the general division of VeNN Paa in Tamil poetry. AP has a gadhyam like structure (Vachana Nadai/prosody) and has no " paadha Vyavasthai" or restrictions on metre and length. Yajur vedam also is not set in metres like Rg Veda manthrams and it has no restrictions on the length of the manthrams as well. This relationship between Yajur Vedam and the ThiruvAsiriyam set in AP is at the architectonic level.

ThiruvAsiriyam and Yajur Vedam:Thematic Similarities

At a more substantive level of content , both ThiruvAsiriyam and Yajur Vedam have one very important aspect in common. Yajur Vedam is devoted to sacrifices (Yaagams) and sacred rites associated with the performance of such Yaagams. Yaagam is a Veda karmaa. This rite is known in Aagamaas as CharyA or KriyA and they have the Vedic sanctions as well.

There are a lot of prayers in a yaagam and it has been accepted that every prayer has a rite incorporated in it. Among all the sacred rites, Bhagavath AarAdhanam is the most important one. Between the EmperumAn worshipped through His AarAdhanam and the one performing that AarAdhanam, there is a relationship that is similar to that described in ThiruvAsiriyam/Yajur Vedam.

Sri K.C.Varadachari's observation is quite valuable in this context to understand the purpose of the Yaagam: " Sacrifice considered from the mystic stand point is not anything other than the proper self-offering for work, transformation, indwelling and possession and finally elevation to the Lord's Infinite Mansion (Parama Padham).

The Yajur Veda is devoted to the sacrifice; the Sukla Yajur Veda (VaajasnEya SamhithA) concludes with the IsAvAsyOpanishad, which declares that Karma must be done as long as one lives and one should desire to do this (Saathvik) karma of self-offering to the Divine Being throughout life and that performance of right karma does not entail any sin or limitation.

There are three kinds of karmas:

(1) Karma (action)

(2) Akarma (nonaction) and

(3) Vikarma, a transcendental variety of Karma, which the VaishNavAs describe as Kaimkaryam (Bhagavath/ BhAgavatha/AchArya Kaimkaryam) to secure freedom from the cycles of births and deaths".

ThiruvAsiriyam develops the above themes of Yajur Vedam in its seven paasurams.ThiruvAsiriyam points out that the AarAdhya Devan for the rites prescribed by the adhvaryu priests in the case of Yajur Vedam is Sriman NaarAyaNan alone .ThiruvAsiriyam is hence considered as the elaboration of the "NaarAyaNAya " portion of the Moola Manthram (AshtAksharam).

The place of ThiruvAsiriyam among Swamy Nammalwar's Four prabhandhams

UtthamUr Swamy points out that the four Prabhandhams of Swamy Nammalwar progress from Para Bhakthi (Thiruviruttham) to Para JnAnam (ThiruvAsiriyam) to Parama Bhakthi (Periya ThiruvandhAthi) to Bhagavath prApthi (ThiruvAimozhi). In Thiruviruttham, Swamy Nammalwar experienced Para Bhakthi state and conversed with the Lord , who was visible to him through Jn~Ana KaNN (Dhivya Chakshus)and pleaded for the severance of the dEha sambhandham that interfered with the perfect enjoyment of the Lord.

The Lord was concerned and He came up with a clever way to satisfy Swamy Nammalwar, while making sure that the Prabhandhams for the benefit of the samsAris would be completed by Swamy Nammalwar as a part of his avathAra kaaryam. Our Lord blessed Swamy Nammalwar to enjoy His svaroopam, Roopam, GuNam and dhivya leelAs so that Swamy Nammalwar could enjoy them and be persuaded to cast Moksham aside for a while and stay a little longer in this earth (LeelA VibhUthi) to complete the composition of the remaining three prabhandhams.

Thus arose ThiruvAsiriyam as a result of the direct vision (Prathyaksha Darsanam) of the Lord by Swamy Nammalwar as KshIrAbdhi Naathan resting as a baby in the lap of his Mother (AadhisEshan) at the milky ocean. That vision led Swamy Nammalwar to celebrate the uniqueness of Sriman NaarAyaNan as the uncontested Supreme Being, who alone can grant the Jeevans Moksham and rejected all other gods created by Him and subservient to Him in every way for worship to gain that MahA Siddhi.

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,

Daasan , Opiliappan Koil V.Sadagopan