இவையும் அவையும் உவையும் - Avatharikai

In the preceding “ஓடும் புள்ளேறி - Odum Pulleri” thiruvaimozhi, Nammazhwar enjoyed the ‘Arjava’ guNa of the supreme Lord. Azhwar’s yearning for the Supreme Lord grew manifold after enjoying His Arjava Guna at the end of the previous decad.

In this decad, we see how the Supreme Lord, the One with an eye for taste, bound by Azhwar’s devotion, locks Himself in divine union with the latter and thereby relishes/finds pleasure in latter’s company.

ஸர்வேச்வரனாய், ஸ்ரீய:பதியாய், பரமரசிகனாயிருக்கிறவன் ஆழ்வார் பக்தியிலே துவக்குண்டு இவரோடே ஏகரஸனாயிருப்பான்

Just like He created the thirst in Arjuna to see His ViswarUpa and subsequently bestowed in him the vision to see His divine form, the Supreme Lord, drawn by Azhwar’s devotion, seized the opportunity to create in Him the thirst for divine union and subsequently blessed Him with it.

அர்ஜுனன் விபூதி ச்ரவணத்தாலே விபூதிமான் ஆனவனைக் காணவேணும் என்று அபேக்ஷிக்க, அதற்கு உறுப்பாக திவ்ய சக்ஷுஸ்சை கொடுத்து வைச்வரூப்யத்தை காட்டினாற்போலே, இவர்க்கும் தன்னை அனுபவிக்கைக்கு ஈடான விடாயைப் பிறப்பித்து தன்னை அனுபவிப்பிக்கிறான்

The Lord locks Himself in divine embrace with different people differently. He mixes with the divine mothers in the capacity of a Husband; with Garuda in the capacity of the latter being His vehicle; and with Ananta in the capacity of the latter being His bed. Azhwar reckons that the Lord’s union with him displayed a mixture of all these three categories.

The Supreme Lord unfolds His glorious traits and deeds to His devotees in stages, consistent with their capacity of intake.  In the case of Azhwar, the Lord does not confer upon him all the bliss that celestials enjoy with Him in one go. On the contrary, the Lord’s advances happen in stages so that Azhwar will be able to handle it.

குளப்படியிலே கடலை மடுத்தாற்போலே அன்றிக்கே பொறுக்க பொறுக்கப் பரிமாறுவது

Just like a newborn cannot be fed with adult-scale rice in one go, the Lord’s grace too needs to be regulated in a manner that the recipient can stomach it. It is this well-regulated flow of Lord’s grace that Azhwar brings out through the Kalyana Guna ‘Satmya Bhoga Pradatvam’ in this decad.

In the next post, we will see the saaram of this Thiruvaimozhi.

Dasan

Mukundhan Kidambi

ஓடும்புள்ளேறி - Summary

In this 8th thiruvaimozhi of the first Centum - ஓடும்புள்ளேறி, Aazhwar talks about the great quality 'Uprightness' (ஆர்ஜவம்) - a distinguishing feature where Emperuman mixes so well even with people like us.

In the first Pasuram, Aazhwar talks about the greatness of the Lord who wears cool Tulasi, rides the Garuda bird and lives with eternals. Nampillai asks an interesting question about this padhigam and answers it himself: Since this pasuram only talks about how Emperuman rules paramapadam, how can this be considered as Uprightness? The answer he gives is that "though they are in Paramapadam and are great souls, each of them have own taste and preferences. So Emperuman will mix with them according to their preferences." Following is the extract from Eedu.

'அங்குள்ளவர்களுக்குச் செவ்வைக்கேடு இல்லையே? அங்ஙனம் இருக்க, அங்கு ஆர்ஜவகுணம் எற்றிற்கு?' என்னில், அவர்கள் பலராய் இருத்தலானும்,  அவர்கட்கும் ருசி பேதம் உண்டு ஆதலானும், அவர்கள் நினைவு அறிந்து பரிமாறுதற்கு அங்கும் ஆர்ஜவகுணம் வேண்டும்.

In the second pasuram, Aazhwar talks about the charitram where Emperuman as Krishna tore Kesi's Mouth. Though He was the Lord of all, He took birth, as lotus-eyed Krishna and did this.

In the third Pasuram, Aazhwar says, "Though Emperuman is Dear-as-Eye to celestials and Mortals, He has made Thirumala his place for the easy access of Mortals. An enjoyable extract from PBA swamys Divyartha Deepikai for this Pasuram -

மேலுள்ளவர்கள் சிறிதுதூரம் பயணமெடுத்துவந்து சேரும்படியாய் கீழுள்ளவர்களும் சிறிதுதூரம் சென்று சேரும்படியாய் “தானோங்கி நிற்கின்றான் தண்ணருவி வேங்கடமே, வானோர்க்கும் மண்ணோர்க்கும் வைப்பு” (நான்முகன் திருவந்தாதி). என்கிறபடியே மண்ணவர்க்கும் விண்ணவர்க்கும் பொதுவான நிதியாகவுள்ள திருவேங்கடமலையில் ஸந்நிதிபண்ணியிராநின்றான்.

In the fourth Pasuram, Aazhwar says He will praise the Lord forever who stood holding a mountain high that revealed his glory- 'எப்பொழுதும் துதித்துக்கொண்டிருக்கிறார்கள்' என்கிற நித்தியசூரிகளைப் போன்று நானும் இதுவே தொழிலாக இருப்பன் என்றவாறு.

In the Fifth Pasuram, Aazhwar says the Lord who stole Butter in Gokulam and ate it with both hands, is blended in him - 'அழுக்குடம்பு'  என்று யான் வெறுக்கும்  இச்சரீரம் அவனுக்கு விரும்பத்தக்கது ஆவதே!

In the sixth Pasuram, Aazhwar says, the Lord who measured the Earth and got from Mahabali, has blended into his soul and bears all the good.

In the Seventh Pasuram, Aazhwar says, the Lord who swallowed the seven worlds and who slew seven bulls has come and blended in him.  An enjoyable extract from PBA swamys Divyartha Deepikai for this Pasuram -

‘பரமபதத்திற்குச் செல்லவேணும்’ விரஜையாற்றிலே முழுகவேணும் அங்கே ஸாமகானம்பண்ணி அவனை யநுபவிக்கவேணும், என்றிப்படியெல்லாம் நான் பாரித்துக்கொண்டிருக்க, ‘திருக்குருகூர்க்குச் செல்லவேணும், தாமிரபர்ணியிலே நீராடவேணும், கண்ணுநுண் சிறுத்தாம்பு பாடி ஆழ்வாரை அநுபவிக்கவேணும்’ என்று அவன்றான் பாரித்துக்கொண்டு இங்கேற ஓடிவந்தான் என்றவாறு.

In the Eigth Pasuram, Aazhwar says that it is for him, Emperuman took so many forms viz. Cowherd, Bear, Fish etc.

In the Ninth Pasuram, Aazhwar says, OUR Lord who bears a discus and conch in his beautiful hands appeared in all forms. Here, for the word "Engum Thaanaya" Sri Nampillai shows two meanings.  Following is the extract from Eedu -

(1)தேவர் மனிதர் முதலான வேறுபட்ட சாதிகள்தோறும் தான் வந்து தோன்றினவன். (2)‘ஒருவனைப் பிடிக்க நினைத்து ஊரை வளைவாரைப்போன்று தம்மை ஏற்றுக்கொள்ளுகைக்காக நிறைந்தபடியைச் சொல்லுகிறார்

In the tenth Pasuram, Aazhwar says, the Lord and master who measured the Earth has to be praised by the Vedas - ‘அவனுடைய ஆர்ஜவ குணத்தைப் பேசும்போது வேதமே பேசவேண்டும்,’ என்றார்

In the final pasuram, Aazhwar says this Thiruvaimozhi sings the glories of the ocean-hued Lord and especially his UpRightness.  

Sri Manavala Mamunigal says the saaram of this Thiruvaimozhi in one Pasuram in Thiruvaimozhi Nootrandhadhi.

  ஓடுமனம் செய்கைஉரை ஒன்றின்நில்லா தாருடனே

  கூடிநெடு மால்அடிமை கொள்ளுநிலை - நாடறிய

  ஓர்ந்தவன்தன் செம்மை உரைசெய்த மாறன்என

  ஏய்ந்துநிற்கும் வாழ்வாம் இவை.

Here Sri Mamunigal uses a wonderful word for Uprightness - செம்மை (Semmai) which is exact translation of the word ‘Ruju:’ used by Valmiki - 'Ruju Budhi Daya Rama',  Alavandar - 'Gunavaan Ruju:' etc.

In the next post we shall see the avatharikai of the next thiruvaimozhi.

Dasan

Madhusudhanan MA

ஓடும் புள்ளேறி - Avatharikai

In the previous ‘Piravithuyar Ara’ padhigam, Azhwar highlighted the ‘Ashrayana Bhogyatvam’ trait of the Supreme Lord. Continuing the trend of highlighting the auspicious attributes of the Lord, Azhwar highlights emperuman’s quality of ‘Uprightness’ or ‘Arjavam’ in this padhigam.

There are two nirvahams to this Thiruvaimozhi. One school owing allegiance to Thirukkurugai Piran Pillan, identifies this padhigam to be highlighting the Lord’s wealth (Aishvaryam) while the other, that owes allegiance to Parasara Bhattar, identifies this padhigam to be highlighting the Lord’s Uprightness (Arjavam).

Why should the Lord’s uprightness be considered an independent trait? Can’t it be subsumed under Saulabhyam and Sausilyam?

Emperuman leaving behind the experience of Srivaikuntam to come to this world of Samsaram and be easily accessible to us chethanas points to His saulabhyam:

சௌலப்யமாவது ஸ்ரீவைகுண்டம் கலவிருக்கையாக வுடையவன், அங்குநின்றும் ஸம்ஸாரி சேதனாநின்ற இடத்தே வந்து அவதரித்து எளியனாகை 

Emperuman is unmindful of the fact that He has made Himself accessible to chethanas without an iota of condescension. On the contrary, emperuman enjoys the fact that He had to lower Himself in stature to make Himself accessible to chethanas. This points out to His Sausilyam:

இப்படி தாழவிட்டால் ‘சிரியாரளவில் நமை தாழவிட்டோமே’ என்று தன் திருவுள்ளத்திலு மின்றிக்கேயிருக்கை 

Nampillai opines that the Lord’s Arjavam is superior (from our perspective) to Saulabhyam and Sausilyam.

Arjavam refers to transparency in word, deed and thought without any sophistry, duplicity, mental reservation or mysterious distortion etc. In addition, this Arjavam trait of the Lord is object-specific; i.e. the Lord’s Arjavam depends upon the expectations of the seeker and is irrespective of whether the latter is a baddha (bounded soul), mukta (liberated soul) or a nitya (eternal celestial):

அவர்கள் போன வழி தனக்கு வழியாம்படி தான் அவர்களுக்கு செவ்வியனாய்ப் பரிமாறுகை 

It is this distinguishing feature of the Lord’s Arjavam that makes it superior to Saulabhyam and Sauseelyam. The Lord’s Arjavam is also brought out by Alavandar as ‘ruju:’ in his srisukti. Andal too brings out this trait using the words ‘Cheppam’, ‘Thiral’ etc. in her Thiruppavai.

The Lord would never mean one thing, say another and do a third thing. When Surpanaka met Sri Rama at Panchavati and enquired about His personal history, there would have been nothing wrong if He tactfully withheld the information. However, considering that Rama abounded with Arjava guna, he gave out the actual facts to her with utmost sincerity.

In the next post we shall see the summary of this Thiruvaimozhi.

Dasan
Mukundhan Kidambi

பிறவித்துயரற - Summary

In  the 7th thiruvaimozhi - பிறவித்துயரற, Sri Aazhwar speaks about  Emperuman's 'AshrayaNa bhOgyatvam' - a trait which makes our association (surrender) with Him sweet. In this post we shall see the summary of each pasuram.

In the first Pasuram,  Aazhwar takes a dig at Kaivalyarthis, stating that inspite of having Bhagavan with us, they seek Kaivalyam - 'பரமதர்மிஷ்டனாயும் திருவாழியாம்வானை ஆயுதமாகவுடையனாயும் பரம பரிசுத்தனாயுமிருக்கின்ற எம்பெருமானை சந்தித்தவாறே தாங்கள் விரும்பிய கைவல புருஷார்த்தம் மறந்துபோக வேண்டியிருக்கவும், அதனை மறவாதே அவனை உபாஸிக்கின்றார்களே! அந்தோ! என்று பரிதபிக்கிறாராயிற்று'.

Learned persons say that the following Kural of Thiruvalluvar is also on the same lines - அறவாழியந்தணன் தாள்சேர்ந்தார்க்கல்லார், பிறவாழி நீந்தலரிது.

In the second Pasuram, Aazhwar says that Emperuman, the darling of the cowherds, is the medicine (Destroyer of enemies) and the Wealth of his real devotees - 'அநந்யப்ரயோஜநாதிகாரிகள் விஷயத்தில்(வேறு பயனைக் கருதாத அடியார்களிடத்தில்) அவன் இருக்கும்படியை அருளிச்செய்தார்'.

In the third Pasuram, Aazhwar says that he is enjoying the ambrosia - the sweet nectar lord limitlessly. He also says that the lord has broken the nescience of rebirths due to the vishesha kataksham - 'பிறவியினாலுண்டானதாகிய அஜ்ஞானத்தை போக்கிக் கொண்டேன் என்று அருளிச்செய்தார்'.

In the fourth Pasuram, Aazhwar says how he can give up on the adorable lord for he drove out the ignorance, entered in the heart, and gave glorious virtues (jnana bhakti & vairagyam) - ‘என்னை இவ்வளவாகப் புகுர நிறுத்தினவனை என்ன காரணத்தால் விடுவேன்?’ என்றார்.

In this fifth Pasuram, Aazhwar says i would give up the Emperuman when the cowherd girls also give him up (which would never happen) -  ‘திருவாய்ப்பாடியில் பெண்கள் கிருஷ்ணனை விடும் அன்று அன்றோ, நான் அவனை விடுவேன்?’ என்றார்.

In the sixth Pasuram, Aazhwar clarifies the a doubt that may arise "What if Emperuman gives up Aazhwar?". For that Aazhwar says even if Emperuman gives up, he wont give up Emperuman - ‘அவன் தான் விடிலோ?’ என்ன, ‘அவன் போக்கை இசையேன்,’ என்றார்.

In the seventh Pasuram, Aazhwar says that even though he took no initiative to seek Him, the independent Lord took possession of Aazhwar on His own volition and the latter came under His magic spell - 'நீர்தாம் விடிலோவென்ன,  அவன் என்னை போகவொட்டா னென்கிறார்'.

In the eight Pasuram, Aazhwar explains that even if the independent Lord tried His utmost to keep Aazhwar away, He wouldn't succeed in putting aside Aazhwar's resolute mind that is deeply devoted to Him. This confidence of Aazhwar is backed up by the fact that he reached out to the Lord through the mediating support of Nappinnai piratti - 'நப்பின்னை பிராட்டி புருஷகாரமாகப்பற்றின என்னை இனி அவனாலும் விடவொண்ணாது' 

In the ninth Pasuram, Aazhwar explains how the Lord gave Himself equally to the devas who wanted divine nectar (and not Him) and also to the cowherds of Aaippaadi who sought Him as the divine nectar. Aazhwar's heart got so steeped in loving devotion to Him that there was no question of separation from Him - 'ஒருநீராக கலந்ததை ஒருவராலும் பிரிக்கவொண்ணாது'

In the tenth Pasuram, Aazhwar says that the auspicious qualities (kalyana gunams) of the Lord are so inexhaustible that Aazhwar cannot reach the end and feel satisfied in singing His praise - 'அவனுடைய கல்யாண குணங்களை ஸர்வகாலமும் அனுபவித்து ஸ்ரமமுடையேனல்லே னென்கிறார்'

In the eleventh Pasuram, Aazhwar draws this padhigam to a close by pointing out that one who learns the meanings enshrined in this Thiruvaimozhi will get rid of the impediments to bhagavad anubhavam - 'இத்திருவாய்மொழிதானே இதுகற்றவர்களுடைய ப்ராப்திப்ரதிபாதங்களை  உந்மூலிதமாக்கு மென்கிறார்'.

Sri Mamunigal puts the entire saram of this thiruvaimozhi in one pasuram in Thiruvaimozhi Nootrandhadhi - where he specifically mentions the thirukalyana gunam enjoyed by aazhwar - பற்றுமவர்க்கு இனியன் and he is the only one who can release us from this samsaram and he is also

‘பிறவியற்று நீள்விசும்பில் பேரின்பம் உய்க்கும்

திறம் அளிக்கும் சீலத் திருமால் - அறஇனியன்

பற்றுமவர்க்கு,’ என்று பகர்மாறன் பாதமே

உற்றதுணை என்றுஉளமே! ஓடு.

In the next post, we shall see the avatharikai of Odum Pulleri  Thiruvaimozhi.

Dasan

Madhusudhanan MA

பிறவித்துயரற - அவதாரிகை

In the previous padhigam (பரிவதிலீசனை பாடி), we saw how Azhwar glorifies the easy worshippability (svArAdatvam) of the Supreme Lord. In this padhigam, he brings out Emperuman's 'AshrayaNa bhOgyatvam' - a trait which makes our surrender unto Him not just easy but also sweet.

Nampillai begins the introduction to this padhigam with the following questions:

Is the Lord alone easily worshippable? Aren't there others who can be satisfied with whatever little offering we make and thus, be easily worshippable?

While Nampillai acknowledges that there could be others who will be content with our little offering, our surrender unto them and our adoration for them will not be equally as sweet as our surrender unto the Supreme Lord.

ஆராதனம் எளிதாயிருந்தாலும் ஆஸ்ரயணம் இனிதாயிருந்தால் அன்றோ நெஞ்சு பொருந்தும்

Nampillai goes on to add that the adoration one develops for Emperuman by virtue of surrendering unto Him is indescribable. The experience is so overwhelming that Emperuman Himself would desire to have a share of this experience.

பகவத் ஸமாச்ரயணமாகிறது இதுக்கு இட்டுப் பிறவாத ஸர்வேச்வரனும் ஆசைப்படும்படி போகரூபமாய் இருப்பதொன்றிரே

We shall see how our other preceptors have explained the same thought in their works.

In Sri Rangarajastavam Purva Satakam, Parasara Bhattar, in the context of Namperumal's archa thirumEni, says that Emperuman's divya mangala vigraha is as desirable to Himself as it is to others.

அக்ரே தார்க்ஷ்யேன பச்சாத் அஹிபதி சயநே நாத்மநா பார்ச்வ யோச் ச ஸ்ரீபூமிப்யாமத்ருப்தயா நயந சுளகநைஸ் சேவ்ய மாநாம்ருதௌகம்

Sri Vedanta Desikar goes a step further in bringing out this attribute of the Lord in his paduka sahasram slokam that begins with 'manujAtva tiroitEna'. Unlike the previous avatars of Emperuman in which He came alone, he assumed four forms when He came down as Sri Rama – as Rama Himself, Lakshmana, Bharatha and Shatrugna. The purpose behind this was to adore His own pair of sandals, which have a high reputation of their own. He did this in the form of Bharata. Had Rama come alone, he would've been deprived of this experience.

Thus, Nampillai explains to us that Emperuman's divine feet (thiruvadi niLaigaL) are an object of enjoyment for Himself. Azhwar has brought this out through “தூயவமுதைப் பருகிப்பருகி” and other such references in this padhigam.

In the next post we shall see the Saram of this Thiruvaimozhi.

Dasan
Mukundhan Kidambi

பரிவதிலீசனை பாடி - Summary

In this post, we shall see the saram of each pasuram in the sixth Thiruvaimozhi.

1) Azhwar tells that , there is no  "DRAVYA NIYATHI" ( specific offerings ) to  surrender or worship Emperuman . Everyone can easily worship in a simpler way . Even , HE accepts worship by way of offering  any water , any flower or any leaves (PATRAM PUSHPAM PALAM ) as Emperuman  himself states  in Sri Bhagavath Gita.

HE is " AVAPTHA SAMASTHAKAMAN"( one who attained everything) - ‘இறைவனைப் பற்றுகின்றவர்கட்குப் பொருள் நியதி இன்று,’ என்றார்.

2) In this Pasuram Azhwar states that nobody needs any  "ADIKARI NIYATHI" ( specific rules for a person to worship Emperuman) to do Kainkaryams to Emperuman - ‘அதிகாரி நியதி இல்லை,’ என்றார்.

3) Azhwar articulates that his speech, action & thought (Manas,Vakku & Kayam) were all immersed in Emperuman's Divyakalyanagunams - தம்முடைய முக்கரணங்களும் பகவானிடத்தில் அன்பு கொண்டபடியை அருளிச்செய்தார்.

4) Azhwar compares himself with 'NITHYASURIS" by saying that his speech,action & thoughts were always with Emperuman Like "NITYASURIS"  - ‘நித்யசூரிகளைப் போன்று அதுவே யாத்திரை ஆயிற்று,’ என்றார்.

5) Here , Azhwar lauds 'ANAYAPRAYOJANAS ' thus ,  Emperuman transcends himself  as nectar to them - ‘தன்னையே பலமாகப் பற்றினார்க்கு அவன் எல்லை இல்லாத இனியன்,’ என்றார்.

6) In the sixth Pasuram, Azhwar slams the Prayojanantharaparas that Emperuman being himself AMRUTAM for His Adiyars, but the Prayojanantharaparas worships Emperuman for some ' Shudhra proyojanams' (inferior worldly things) without enjoying Him (AMRUTAM) - ‘இப்படி இனியன் ஆனவனை விட்டு வேறு பலத்தைக் கொண்டு அகலுவதே!’ என்று தேவர்களை நிந்தித்தார்.

7) Azhwar coins that "ANANYAPRAYOJANAS" make use of their life time by experiencing & enjoying the Emperuman's "DIVYAKALYANAGUNAMS" - ‘இறைவனையே பலமாகப் பற்றினார்க்குக் காலத்தைப் போக்குதல் இன்ன வகை’ என்றார்.

8) Azhwar  to Samsaris that Emperuman Himself will release  all from their Karmas which hindered them to attain Emperuman - ‘இறைவனைப் பற்றுதற்குத் தடையாக உள்ளனவற்றையும் அவன் தானே போக்குவான்,’ என்றார்.

9) Here  Azhwar thinks that a question may arise to Jivatma  whether Emperuman will accept them or reject them because of their huge heaps of Karmas - ‘இது கூடுமோ!’ என்று ஐயம் உண்டாக, ‘வெறும் அவன் படியையோ பார்ப்பது? அருகு இருப்பார் படியையும் பார்க்க வேண்டாவோ?’ என்றார்.

For that in the ninth Pasuram  Azhwar  answers that even if Emperuman wants to reject a Jivatma  , at that time  Sri(Periyapiratiar) being the mother of the whole world will recommend (Purushakaram)the Jivatma for Moksham.

10) Azhwar propagates that Emperuman eradicates all the Karmas with notime , which the Jivatma cannot even experience it fully even if he takes many thousand Janmas - ‘இவர்கள் விரோதிகளைப் போக்குவது எத்துணைக் காலத்தில்?’ என்ன, கணநேரத்திலே’ என்றார்.

11) Azhwar finishes this Thiruvaimozhi  by saying that those who recites this Thiruvaimozhi will not have a rebirth in this Samsaram , will attain Moksham - இத்திருவாய்மொழியைக் கற்கவே பிறக்க வேண்டா,’ என்றார்.

Sri Manavala Mamunigal puts the entire saram of this Thiruvaimozhi in one Pasuram in his Nootrandhadhi.

பரிவதில் ஈசன் படியைப் பண்புடனே பேசி,
‘அரியன்அலன் ஆரா தனைக்‘கென்று- உரிமையுடன்
ஓதியருள் மாறன் ஒழிவித்தான் இவ்வுலகில்
பேதையர்கள் தங்கள் பிறப்பு.(6)

Dasan

Kolahalan s Thirukovalur

பரிவதிலீசனை பாடி - அவதாரிகை

In the previous decad, we saw how emperuman, by virtue of his Sauseelya Guna, enjoys the union of those who run away from Him citing their limitations. Continuing with the trend of highlighting the auspicious attributes of the Lord, Nammazhwar highlights the Lord’s Svaradatvam (ஸ்வாராதத்வம்), i.e. easy worshippability in this decad.

The Supreme Lord is above wants of any kind (அவாப்த ஸமஸ்த காமன்) and is complete in Himself (பரிபூர்ணன்). In addition, He is the divine Consort of Sri: (ஸ்ரீய: பதி), and hence the Owner of all wealth. In such a case, Azhwar wonders how his union with the Supreme Lord would add to the latter’s glory. Nampillai reasons this by pointing out that the Lord sets a greater value upon the devotion of the heart rather than the material value of the offering:

இவன் தன் ஸ்வருப லாபத்துக்கு உறுப்பாக கிஞ்சித்கரிக்கும் இதுதான் தன்பேறாக நினைத்திருக்கும்; இதுக்கு மேற்பட தனக்கு வேறொன்றும் வேண்டா

But then, why does the Lord overlook the value of the offering? The answer to this question is in the arumpadham. It is Sri, the divine consort of the Lord, who ensures that the latter overlooks the value of the offering:

அவளோட்டை சம்பந்தம் அவளுடைய ப்ரஜைகளிடத்தில் சௌசீல்யத்துக்கு ஹேது

The beauty of surrendering unto Him is that the act of surrender does not demand any qualification from the individual and does not impose any time-bound or methodological strictures.

The minor deities are very hard to propitiate as they place harsh demands on their worshippers. On the other hand, the Supreme Lord is pleased with whatever is offered to Him lovingly, with pious will (இதர சமாஸ்ரயணம் போலே பகவத் சமாஸ்ரயணம் அருமைப்பட்டிராது).

The Lord Himself has mentioned in the Bhagavad Gita that He accepts anything that is offered in true faith and love – be it a leaf (as Draupadi offered), flower (as Gajendra offered) or a fruit (as Sabhari offered):

த்ரவ்யதாரதம்யம் பார்ப்பதில்லை; இடுகிறவன் நெஞ்சிலே ஈரமேயாயிற்றுப் பார்ப்பது

Also, the incidents of Kuchela (offering puffed rice) and Vidura (offering plantain skins) clarify that He even accepts the things that are easily procurable by the poorest of the poor, as long as the offering is not made to expiate one’s sins or towards securing other ends.

In the next post, we shall see the summary of this Thiruvaimozhi.

Dasan
Mukundhan Kidambi

வளவேழ் உலகு Summary

In this post, we shall see the summary of each pasuram in the fifth thiruvaimozhi - வளவேழ் உலகு.

1) Azwar reprimands himself for speaking about Emperuman here - அயோக்யன் என்று அகல பார்க்கிறார் .

  

2) Here Azwar rebukes himself for what he said in the first Pasuram i.e. he says that he is not even fit to say that he has done a great mistake in speaking about Emperuman . Just like saying ' a chandala should not recite Vedas ' is futile because a chandala never ever has an opportunity to do so , in the same way only Brahma and such devas can say that they are unfit for speaking about Sriman Narayana -  ‘அகலுவதற்கும் நான் அதிகாரி அல்லேன்’ என்றார்.

3) When Azhwar speaks thus , Emperuman showed his SAUSHEELYAM in the Thrivikrama avatara , where he places his foot upon every being . Seeing this Ahzwar becomes confused whether to go near him or move away from him - சீல  குணத்தைக் காட்டித் துவக்கத் துவக்கு உண்டார்.

4) Here Azhwar comes to a conclusion that Emperuman , the possessor of all Jivatmas would never leave them away from him , even if they try to move away ; for his SAUSHEELYAM is such a quality -  ‘அகல ஒட்டுவார்களோ உடையவர்கள்?’ என்றார்.

5) Here Azwar requests Emperuman , that he should liberally take service ( kainkaryam) from himself . But Emperuman stays quiet for a short while , and so Azhwar again pleads him for his anugraha -  ‘உடைய உன் திருவடிகளைக் கிட்டும்படி பார்த்தருளல் வேண்டும்,’ என்றார்.

6) In this Pasuram , Azhwar says to Emperuman that he is going to lose his possession  i.e, Nammalwar because he has delayed in bestowing grace upon him - அவன் அரைக்கணம் தாழ்க்க, ‘முடியப்புகுகின்றேன்’ என்றார்.

7) When Azhwar said so , The Lord came rushing towards hi m . But seeing him , Azhwar once again says that himself is very low and so tries to move away from The Lord - அவ்வளவில் இறைவன் வரக்கொள்ள, ‘அயோக்கியன்’ என்று அகன்றார்.

8) This Pasuram is in the form of an conversation between Emperuman and Azhwar .the conversation is as follows  - 

Emperuman :    Alzwar ! You try to move away from me . S be it . But answer me this question before that . Have you heard of my pastimes in Gokulam ? 

Azwar :  Pardon me . But I have not my lord . ( It is Alzwar's desire to hear about them from Emperuman itself , which made Alzwar say no ) 

Emperuman : Then listen to what I have to say . Long ago , I swallowed this earth and safeguarded it in my stomach . Then during the time of creation I brought it out of my stomach .  I was not sure whether everything my stomach was fully cleaned  and so I ate butter in Gokulam . 

Azwar : Lord ! You speak very irrelevant . You swallowed the earth long long ago and your butter tales were at another time . How can these two be related to each other ? 

Emperuman :  If it is so , then you tell me , why I ate butter in Gokulam . 

Azwar : Oh lord ! You ate butter because it was touched by your devotees . You can sustain only by those substances which are touched by the hands of your devotees .

Emperuman : If so then , you too are like butter for me and that is why I desire to attain you . If you are going to move away from me then you shall attain the state of those who deny me butter in Gokulam . 

9) In this Pasuram Azwar replies to what Emperuman said before . 

Azwar :  Emperumane ! It is true that your devotees are very dear to you like butter , but I am not one of them . So attaining me will not be like eating butter , but taking poison . So please let me move away from you . 

Emperuman : O Azhwar ! Did you say poison ? But I do like poison just as butter . You do know that I happily drank the poison offered by Putana . S I shall not rest until I attain you . 

10 ) Here , Azhwar says that Emperuman , who stopped him from moving away decide to grant him Parama Palam - தம்மை இசைவித்துப் பரமபதத்தை அலங்கரிக்கத் தொடங்கினான் என்றார்.

11) The fruit of reciting this decad is told here that one who recites this decad will never suffer the pains which Azhwar underwent trying to move away from the oncoming Emperuman - கற்றார்க்குப் பலம் சொல்லித் தலைக்கட்டினார்.

Sri Manavala Mamunigal puts the entire saram of this thiruvaimozhi in one pasuram-

        வளமிக்க மால்பெருமை மன்உயிரின் தண்மை

        உளமுற்று அங்கு ஊடுருவ ஓர்ந்து - தளர்வுற்று

        நீங்கநினை மாறனைமால் நீடுஇலகு சீலத்தால்

        பாங்குடனே சேர்த்தான் பரிந்து.

In the next post we shall see about the pravesam of 6th Thiruvaimozhi.

Dasan

Manivannan S Thirukovalur

வளவேழ் உலகு அவதாரிகை - Valavezh Ulagu

Continuing with the trend of highlighting the auspicious attributes (கல்யாண குணங்கள்) of the Supreme Lord, Nammazhwar, in this padhigam, brings into focus the Lord’s condescension or Sauseelyam (ஸௌசீல்யம்) – the crowning trait in which the Lord mixes freely with the lowliest of beings. Sauseelyam is the first of the sixteen attributes of the Lord mentioned by Sage Valmiki at the very beginning of Ramayana. Sri. Rama’s relationship with the hunter Guha, the army of monkeys and Vibhishana etc. are demonstrative evidence of the Lord’s Sauseelyam.

In response to Azhwar’s heart-warming appeal to be in union with the Lord in amchiraya mada nArAi padhigam (அம்சிறைய மட நாராய்), the Lord presented Himself in front of Azhwar. However, instead of getting himself locked in the divine Lord’s sweet embrace, Azhwar, considering himself to be undeserving of being the object of emperuman’s condescension, attempted to run away from Him. In his Eedu commentary, Nampillai demonstrates how the Lord’s Sauseelyam shines even more when our limitations play foil in preventing us from obtaining union with the Lord (பகவத் ப்ராப்தி):

அயோக்யதாநுசந்தானம் பண்ணி அகலுவாரையும் தன் செல்லாமையைக் காட்டிப் பொருந்த விட்டுக்கொள்ளும் சீலவான்

That is, emperuman (சீலவான்), by virtue of His Sauseelya Guna (செல்லாமை), will enjoy the union of (பொருந்த விட்டுக்கொள்வது) even those who run away from Him (அகலுவாரை) by citing their limitations (அயோக்யத்வத்தை அநுசந்தானம் பண்ணி).

However, why will Azhwar, who sent out emissaries in the form of birds in the previous padhigam, thereby desiring union with the Lord, run away from Him now? Nampillai reasons out the behavior of Azhwar thusly in his Eedu commentary:

ஆழ்வார் கலங்கி தூதுவிட்ட இடம் ப்ரேமகார்யம்; இங்கு அகலபார்க்கிறவிடம்  ஞானகார்யம்

That is, out of his abounding love for the Lord, the devotion of azhwar clouded his intellect, which made him overlook his own candidational qualifications. However, as clarity in the form of wisdom set in, he became aware of his limitations and started realizing that his union with the Lord will be a desecration to the Latter’s stature. Azhwar starts comparing his union with the Lord to the act of destroying the purity of water set aside for the exclusive consumption of Brahmins (தார்மிகன் வைத்த தண்ணீர்பந்தலை அழிப்பார்போலே). That is, Azhwar’s union with the Lord will make the Latter unfit of being enjoyed by the celestials (which is compared to poisoning a drinking water supply, mixing poison in ambrosia etc.; ஊருணியில் கள்ளியை வெட்டியெறிவதைப்போல், அம்ருதத்தில் நஞ்சைக் கலப்பதுபோல்). Thus, Azhwar gets drifted into a mental complex at the mere thought of the Lord’s transcendental glory and decides to run away from Him. (நித்யசூரிகளுக்கு அனுபாவ்யமான வஸ்துவை நாம் கிட்டி தூஷிக்க பார்ப்போமல்லோம்).

The next question Nampillai raises in this context of Azhwar’s behavior is whether it is possible for Azhwar to survive the separation of the Lord? He answers that although it is not possible, Azhwar will go to any extent, including putting his own life at risk as long as he can add to His glory (சேஷிக்கு அதிசயத்தை விளைக்கத் தேடுமவர்கள் தம்-தாம் விநாசம் பாரார்கள்). However, the Lord demonstrates how much He desires for the union with the so-called “lowly beings” like Azhwar and opines that Azhwar’s running away from Him makes not just a mockery of His Sauseelyam but questions the very purpose of His existence (நீர் அயோக்யர் என்று அகலுவது ஸத்தாஹாநி). He also warns Azhwar that the latter’s refusal to His advances will earn him a place in hell along with those who denied him access to butter in his Krishna Avatharam (இனி நீர் அகலில் திருவாய்ப்பாடியில் வெண்ணை விலக்கினார் புக்க லோகம் புகுவீர்). Thus, having left with no defence, we will see Azhwar finally uniting with the Lord at the end of this padhigam.

In the next post, we shall see the saram of this Thiruvaimozhi.

Dasan

Mukundhan Kidambi

அஞ்சிறைய மடநாராய் ஸ்வாபதேசம்

In the last post we saw the meanings of each of the pasuram of this Thiruvaimozhi.

Now, lets check out the Svaapadesam() or the inner meaning of each of the Pasuram in this Thiruvaimozhi. It is known that Aazhwar requested various birds and other things(even Achetham like Breeze etc) to go as his messenger to Emperuman. But what really is the connection between the birds specified and our sampradayam?

Sri Nampillai answers this in is usual majestic way that by Birds Aazhwar means the Acharyan who is going to represent us to the Emperuman asking him to accept the Sishya(Us) inspite of the numerous Paapams(sins) commited by us.

So Lets check out which Quality of an Acharyan is seen in each of the Birds specified in this Thiruvaimozhi.

Bird/Thing		Svaapadesam(Significance)
மடநாராய்	Stork	signifies that Acharyan has 2 wings - jnanam and Anustanam.
குயில்காள்	Cukkoo	signify that an Acharyan is always sweet and soft spoken.
அன்னங்காள்	Swan	signifies that an Acharyan can differentiate between Saaram and Asaram (good and Bad)
மகன்றில்காள்	Makanril birds	signify that an Acharyan's beautiful thirumeni is a sight to behold.
சிறுகுருகே	Sparrow	signifies that an Acharyan is Pure in his thoughts
வரிவண்டே	Bee	signifies that the beautiful Acharyan is proud of always thinking about the Feet of Emperuman
இளங்கிளியே	Parrot	signifies that even though an acharyan is an extremely knowledgeable person in his own respect, his words will always be that of what he heard from his acharyan (and not his own words)
சிறுபூவாய்	Poovai	signifies that attending to the thirumeni of one's acharyan is the foremost duty for the atma kshemam of a shishya
பனிவாடாய்	Breeze	indicates that only an acharyan's Sambhandam is good for a shishyas upliftment and every other relationship is counterproductive
மடநெஞ்சே	Heart	Our heart should seek the feet of the acharyan who is considered as the embodiment of above qualities

It is quite evident from the list above, that messengers sent by Aazhwar signifies none other than an Acharyan.

Dasan

Madhusudhanan MA

அஞ்சிறைய மடநாராய் - Summary

The fourth Thiruvaimozhi - Amchiraya madanaarai 

Swami Nammalvar , experienced the Paratvam , Bhajaneeyatvam and Saulabhyam of Emperuman in the last three Thiruvaimozhis respectively . In the 10th Pasuram of the 3rd decad , Nammalvar , while singing about the Trivikrama avatara said that he wished to think , praise , embrace and worship that foot which measured the whole of world . While saying so he made an embracing gesture thinking about the foot of Trivikrama . But the next second he realized that the avatara and himself were separated by a long time . Unable to bear this Parankusha loses his true self and attains that one of a Piratti , who is in separation from The Lord . He becomes Parankusha Nayaki . 

Parankusha Nayaki , goes to a seashore in order to lighten her heavy heart and there she sees many birds as well as other things . Forgetting their incapability , she sends them as messengers to her Lord , Sriman Narayana in Thirupaarkadal.

The important kalyana guna told in this decad is APARAADHA SAHATVAM , being tolerant towards our(Jivatmas') various misdeeds . 

Now let us see in brief what Parankusha Nayaki says in each pasuram . 

1) O beautiful feathered stork ! I beseech you the compassionate one , to go to my lord the Garuda Vahana as a messenger accompanied by your consort . Do not fear being held captive , for that shall never happen . Even if it does happen , will you not undergo it for my sake ? 

2) O flock of cuckoos ! Won't you all go to my lord , the one with lotus eyes and deliver this message to him ? I suppose no harm shall come upon you in doing this . Go and say to The Lord that I seek an answer to this . It is true that at first I never intended in doing kainkaryam at his feet due to the sins which I committed from time infinite . But now I wish to serve him . Do I have any chance to seek him or should I always be in separation , like now ? 

3) O elegant walking Swans ! You are all indeed blessed to be accompanied by your consorts . Kindly go to my lord , the one who very smartly acquired the three worlds by taking the form of a dwarf ; and ask him whether the unrighteous deeds that I committed will never end . Also say to him that , a girl has completely lost her mind and is fallen unconsciously . 

4) O my ! What am I going to say to my lord , the one as black as the cloud , who even knowing me in deep distress , has no compassion , and does not feel pity for me . O black colored Makanril birds ! Just say to The Lord that my life , hear after will not reside in this body . 

5) O little sparrow ! Won't you help me by delivering this message to my lord Narayana ? Ask him that whether he who is the protector of all worlds , will not protect me , a true sinner . If he does not , then the word Narayan shall not befit him .

6) O charming bee ! Please do me a favor by telling my lord , the ocean of compassion that he who has so far not pitied for me , should at least ,go along this street of mine , on his Vahana , Garuda once , before my life sheds the body . 

7) O parrot ! Aren't you been nurtured by me ? (Yes) So , go to my lord , the consort of Sri Mahalakshmi and say that a cold breeze is piercing my bones like needles and he , my lord seeing only my sins is not coming to my aid . So ask him that what have I done to hinder his compassion .

8) O little Poovai bird ! I have pleaded you to go to my lord and inform him about my Sorrowful state . But , you have not done so . Hence , my body's lost its bright color and is going to meet its end . So you better find another person who can feed you sweet food . 

9) O wandering breeze ! Please go and say this to my lord . This Jivatma is given body and organs only to do kainkaryam to The Lord . For instance , the arms and legs are given , so that we can search the best flower in the world and offer it at the feet of Emperuman . While this is the fact , why is it that I am in separation from my lord unable to serve him ? 

10) O humble Heart! It is solely Emperuman , who gives us the body , controls this samsara and grants the moksha . Having emerged from the depths of the ocean , he is lying there with the Sudarshana chakra in his hand . If you happen to meet him , please inform him my state and do not leave him until he comes to me . 

In this way , Parankusha Nayaki pleads Emperuman to come and unite with her . Having heard her cries , Emperuman thought that if this separation may extend even a bit , then he may lose Nammazlwar and so he came and showed his divine form to Azlwar . Witnessing that , Azlwar regains his self and happily sings the 11 th Pasuram which is the Phalashruti of this decad .

11) He who just recites these 10 pasurams which are about lord Krishna , who is the swami of all seven boundless worlds and who is very simple towards his devotees ; will attain the abode of Vaikunta and be engaged in the eternal servitude to Emperuman . 

Sri Mamunigal aptly puts the entire saram of this Thiruvaimozhi in one pasuram in Thiruvaimozhi Nootrandhadhi.

அஞ்சிறைய புட்கள் தமை ஆழியா னுக்குநீர்

எஞ்செயலைச் சொல்லும் என இரந்து - விஞ்ச

நலங்கியதும் மாறன் இங்கே நாயகனைத்தேடி

மலங்கியதும் பத்தி வளம். (4)

In the next post, we shall see the Svapadesam(inner meaning) of each Pasuram.

Dasan

Manivannan - Thirukovalur