Veedumin Mutravum - வீடுமின் முற்றவும் அவதாரிகை

In Uyarvara Uyarnalam Thiruvaimozhi, we saw how Sri Nammazhwar enjoyed the paratvam of Emperumaan. In this Thiruvaimozhi(Veedumin Mutravum), he stops his anubavam for a bit and starts giving advice to people like us to have bhakti on Emperuman and reach him - கீழ் திருவாய்மொழியில் தாம் அனுபவித்தார்; இத்திருவாய்மொழியால் பரோபதேசம் செய்கிறார்.

In the avatharikai of this Thiruvaimozhi, Sri Nampillai himself asks questions about why Aazhwar decides to advise people and answers them. Let us check out the questions and the answers given by Nampillai.

Q. Has Aazhwar found the limits of Emperuman and there is nothing left to enjoy in him?

A. It is not possible to find the limits of Emperuman as his limits are not known to even himself(தனக்கும் தன் தன்மை அறிவரியான்) and He is a Faultless uncontainable flood of joy(கொள்ள மாளா இன்பவெள்ளம்).

Q. Is Aazhwar's love and passion for Emperuman is small that it lasted for just a bit?

A. Aazhwar himself has stated that his Love and passion towards Emperuman is bigger than the Oceans and Worlds in many Pasurams like காதல் கடலின் மிகப் பெரிதால், மண்திணி ஞாலமும் ஏழ்கடலும் நீள்விசும்பும் கழியப் பெரிதால், சூழ்ந்ததனிற் பெரிய என் அவா.

Q. Has Aazhwar's passion for Enjoying Emperuman subsided after a time period?

A. It is not possible that his passion is reduced as Emperuman is a Insatiable Ambrosia(அபர்யாப்த அம்ருதம்) which Aazhwar would never get bored of - Every moment, every day, every month, every year, every age, age after age(எப்பொழுதும், நாள் திங்கள் ஆண்டு ஊழி ஊழிதோறும், அப்பொழுதைக்கு  அப்பொழுது என் ஆராவமுதம்). 

Q. Is Aazhwar advicing People just to assume the role of Acharya or does he expect Fame or substance or worships in return?

A. It is clear that he advices one and all here as he starts with (வீடுமின் முற்றவும்), he doesnt examine the qualities of listeners as prerequisites, so above question doesnt hold good.

Q. So, What are the pruposes of Aazhwar's Upadesam to others?

A. Nampillai answers this final question in a majestic way, He says that Aazhwar started the Updesam to others for the following Purposes.

• As Sastram says, "ஏக: ஸ்வாது ந புஞ்ஜீத" which means a great things must not be enjoyed by single person but it should be shared and enjoyed with many.
• As Sastram says,"போதயந்த: பரஸ்பரம்" which means whatever knowledge we have should be shared with others.
• Best of all, A vaishnavan should feel sad, if another person is in trouble and try to get him out of that. It is only then he has the quality of Vaishnavatvam in him. So, Aazhwar when he saw the people involved in worldly affairs(which are nothing but troubles) feels sad for them and advices them to renounce all the worldly attachments and surrender to Emperuman. This Gunam is called பிறர் அநர்த்தம் கண்டு ஆற்றாமை. 

Valluvar also mentions about this noble Gunam -
அந்தணர் என்போர் அறவோர் மற்றெவ்வுயிர்க்கும்
செந்தண்மை பூண்டொழு கலான்(30)

Historically, let us check out who all had this noble Gunam. Sri Alagiya Manavala Perumal Nayanar explains about this Gunam in Acharya Hrudayam & the persons who had this  

".............உயிருக்கும் அறிய என்று அடைவு கெட அதபஸ்கர்க்கு உபதேசிக்கிறது ஞாலத்தார் பந்தபுத்தியும், அநர்தம் கண்டு  ஆற்றாமையும், மிக்க கிருபையும் இறே."(203)

"தாய்க்கும் மகனுக்கும் தம்பிக்கும் இவர்க்கும் இவர் அடி பணிந்தவர்க்குமே இவை உள்ளது."(204)

தாய்க்கும்	Thai(Mother)	Sita Piratti who advised Ravananan to seek Rama's refuge.
மகனுக்கும்	Magan(Son)	Prahladhan who advised HiranyaKasipu to seek Narayanan
தம்பிக்கும்	Thambi(Brother)	Vibeeshanan who advised Ravananan to leave Sita piratti and seek Rama's refuge.
இவர்க்கும்	Ivar(Nammazhwar)	Nammazhwar who advised to the people like us.
இவர் அடி பணிந்தவர்க்குமே	Sri Ramanujar	Sri Ramanujar who leads us to Emperuman through his sammandham

We can realize the greatness of this elite group, when we think of their charitrams.

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

Dasan

Madhusudhanan MA

Indra Dhanus - இந்திர தனுஸ்

The Aruna Prasnam(1st prasnam) of the Taitiriya Aranyakam narrates an interesting tale of a battle between Devas and Asuras. It descibes the following.

Rudra, with his magnificent bow firmly planted on the ground, declared that none could equal him in valour - neither Devas, nor Mortals, nor Agni, nor Indra nor Varuna ("naiva dEvO na martya:, na rAjA VaruNO vibhu:, nAgni: na Indro na PavamAna:, Madruk kacchana vidyatE"). 

Then it describes about the colossal nature of his bow. It continued, while the Bow's upper end was far above in the sky, the lower end stood firmly rooted on the ground ("divi asya EkA dhanu: Artni:, PrithivyAm aparA shrtiA"). 

The gigantic size of the bow and Rudra's terrifying mood were terrifying to the entire world, which watched the scene with utmost fear. 

To defuse the situation, Indra came out with a strategy. He took a form of termite and ate into the taut string connecting the two ends of the bow-"tasya Indro vamri roopeNa, dhanu: jyAm acchinat svayam", thereby reducing the damage potential of the bow. 

When Rudra pulled back the string with a destructive arrow, the predictable happened-the weakened string broke and instead of causing any damage, the bow, due to the force of the pull, fell far into the sky-"tat Indra dhanu: ityajyam, abhra varNEshu chakshaktE". 

The broken bow, due the force of its passage and release, struck Rudra's head with great force and shattered it into pieces-"RudrasyatvEva dhanu: Artni:, shira utpipEsha". 

It is perhaps due to this event that the Rainbow, which is formed in the sky, is known as the "Indra Dhanus" or Indra's Bow, commemorating Indra's contribution in saving the world from Rudras arrows. Also as we see today, the Rainbow resembles a bow without a string. 

But now, what has this story got to do with Nampillai's Eedu? Sri Nampillai records this tale in Eedu, while commenting on the pasuram "Surar arivaru nilai- சுரரறிவரு நிலை" for the line "புரம் ஒரு மூன்று எரித்து அமரர்க்கும் அறிவியந்து; அரன் அயன் என உலகு அழித்து அமைத்து உளனே."- "taan poottina naani tan kazhuttai arutthukkondu pogaadu ozhiyum podum Isvaran antaraatmavaai nirkka vendum". Sri Nampillai explains that, when Rudran did ThripuraDaganam, Emperuman(the Antaratma) should also wish similarly or else like other time, His (Rudra's)Bow or His arrow would have attacked him(as told  in Arunam).

Eedu - "தழல்நிறவண்ணன் நண்ணார் நகரம் விழ, நனி மலை சிலை வளைவு செய்தங்கு, அழல்நிற அம்பது ஆனவனே" என்றார்கள் மயர்வற மதிநலம் அருளப்பெற்றவர்கள். ஆதலால், தான் பூட்டின நாணி தன் கழுத்தை அறுத்துக்கொண்டு போகாது ஒழியும்போதும்  ஈஸ்வரன்  அந்தராத்மாவாய்  நிற்க வேணும்.

Though Sri Nampillai has indicated about this story in eedu, he has just mentioned it a line(than pootina), however entire story and context was elaborated only by Kanchi PB Annangaracharyar Swamy in his Divyartha Deepkai for Thiruvaimozhi.

Indeed, an interesting Anubavam in Eedu.

Dasan

Madhusudhanan MA

மயர்வற மதிநலம் அருளினன் - An Analysis

In the last post, we saw the essence of the first Thiruvaimozhi. Now let us dive into a tricky topic viz. Whether Aazhwars are amsam(incarnation) of NityaSuris? or were they NityaSamsaris(நித்ய சம்சாரி) like us and due to the grace of lord, they attained Gyanam and Moksham?

There is a misconception when we use the word 'NityaSamsari' when referring Aazhwars. The Word 'Nityam' generally means EVER, however when we say Aazhwar is a NityaSamsari, Kudrustis are asking a question that if Aazhwar is a NityaSamsari then how he is in Moksham now and how every year we are celebrating 'Nammazhwar Moksham' in every temple. The general concept when we say Aazhwar is a NityaSamsari, we mean that before he became an Aazhwar, he had a continuous samsaric existence(like us) and He/They are not amsams(incarnation) of any NityaSuri. The Amarakosa lists the word Nithya along side Sathatha and Santhatha, giving the connotation of "continual" or "uninterrupted". Hence, when we say Aazhwar is a NityaSamsari, we mean that before he became an Aazhwar he was a NityaSamsari.

Let us see how our Poorvacharyars have aligned the facts in this reagard.

• OranVazhi Acharyars have always stated Aazhwars are NityaSamsaris in their Vyakyanams(நித்ய சம்சாரியாய் போந்த இவரை).
• Aazhwar himself has specified he was a NityaSamsari till then(மாறிமாறி பலபிறப்பும் பிறந்து, இன்றென்னை பொருளாக்கி, மயர்வற மதிநலம் அருளினன்).
• If Aazhwars were amsams of NityaSuris, Bhagavat Nirhethuka Krupai(causeless mercy) would be nullified(as they already would have had gyanam), which all Aazhwars mentioned in their Prabandhams(மாதவன் என்னதே கொண்டு).
• Nityasuris' Dharmabhootha Gynam or Gunams would never diminish at any time or place, so if Aazhwar was a amsam of nityasuri then we have to attribute dhoshams to Nityasuris like Thirumangai Aazhwar did robbery, Tondaradipodi went after DevaDevi etc.
• If NityaSuris came to world has Aazhwars, then they would not be desperate to attain moksham so quickly(இந்நின்ற நீர்மை இனியாமுறாமை, பாவியேனைப் பலநீ காட்டிப் படுப்பாயோ)  as they would have known the purpose of their Avataram. Sri Nampillai explains this elaborately in Thiruvirutha Vyakyana Avatharikai.

Now, a question would arise, if there is clear cut evidence that Aazhwars were Samsaris like us, how the concept of 'Aazhwars as NityaSuris' came into existence. The answer for the question is that, yes, there were acharyars who had mentioned Aazhwars as Nityasuris, but those were words of praise(கௌரவ வார்த்தைகள்) due to Aazhwars' Prabhavam(greatness), and not a reality. For Instance, people reckon Periyaazhwar who sung the Vedas in Pandiya kingdom as amsam of Garudan who is the Embodiment of all Vedas(Vedaatmaa).

A simple strong example for a similar case would be that, we praise a person good in maths as next Ramanujam(here I mean the Mathematician) or Incarnation of Ramanujam, but really he is not. We praise like that due to the persons expertise in Maths. It is the same case with Aazhwars too.

Acharyars like Alagiya manavala perumal nayanar mentions Nammazhwar as "அத்ரி ஜமதக்னி பங்க்திரத வசுநந்த சூனுவானவனுடைய யுகவர்ண க்ரமாவதாரமோ? .... என்று சங்கிப்பர்கள்" where he says "Has Emperuman taken a Nammazhwar avataram  in Kaliyugam as a continutation of his series of avatarams in each Yugam in each Varnam ie. Vamanan in krutha, Raman in Threthaa, kannan in Dwapara?"

Sri Vedanta Desikan mentions "அபிநவ தசாவதாரம் போலே" where he says "this(birth of Aazhwars) is like a Second Dasavatharam for Emperuman" which is a stothram considering their Prabhavam.

From the above, it is clear that Aazwars were born as Samsaris and recieved the Vishesha Kataksham(Nirhethuka Krupai) from Emperuman, which turned them into a Aazhwar, and attained Moksham as a result. Whenever we say they are Incarnations of NityaSuris, those words are considered as words of praises. If we are to follow the words of Aazhwars and our Poorvacharyars, then we have to say that Aazhwars were Samsaris and on one  fine day emperuman மயர்வற மதிநலம் அருளினான்.

Dasan

Madhusudhanan

உயர்வற உயர்நலம் - A Summary

The Thiruvaimozhi of Sri Nammazhwar, also called as Dravida Veda, comprising 1102 pasurams, is divided into 10 centums and 100 decads. Each decad is referred to as one Thiruvaimozhi and ends with a phalashruti  pasuram where Aazhwar mentions the fruit of reciting or hearing that decad. 

Our poorvacharyas have pointed out that each Thiruvaimozhi speaks about a kalyana guna of sriman Narayana which implies that 100 kalyana gunas have been mentioned in total. They have also shown that each centum can be attributed towards one kalyana guna. 

The first Thiruvaimozhi Uyarvara(உயர்வற உயர்நலம்) speaks about the paratvam or greatness of Emperuman . Sri Nampillai in his eedu shows that the first decad is treated as the summary of the whole of Thiruvaimozhi and of the first decad the first three pasurams. Again, the first pasuram is the essence of the three and of the first pasuram the first line. He gives the example of the Pranavam which is the essence of the Thirumantram which inturn is the sangraham of all the Vedas. And again the first syllable A(அ) is the essence of the Pranavam. 

Now we shall see in brief, the subject matter of each pasuram -

1 ) The divine kalyana gunas, nityavibhuti and the divya thirumeni of Emperuman. 

2) The divine form or swaroopam of paramatma which is totally different from that of Chit and Achit.

3) Emperuman owns this samsaram as his leelavibhuti just like Nityavibhuti. 

4) The form or swaroopam of this leelavibhuti is at his will.

5) The sthiti or the state of being of the leelavibhuti is also controlled by him.

6) The pravritti or effort and nivritti or non-effort of the samsaris is under his control. 

7) The chit and achit are the body of paramatma and so there is the body-soul relationship between the paramatma and the other two.

8) Refutation of the Kudristis who say rudra and brahma as the supreme entity.

9) Refutation of the Sunyavadis who say that everything is sunyam or absence.

10) Emperuman's capacity to manifest inside everything with utmost comfort. 

11) The phalashruti - reciters of this decad attain same fruit as Nammazhwar ie. Moksham. 

Summary : As Sri Mamunigal puts it in his Thiruvaimozhi Nootrandadi (திருவாய்மொழி நூற்றந்தாதி), Nammazhwar experiences the utmost great [niratishaya] form, kalyana gunas and the vibhutis of Emperuman and speaks about them in the first decad as described in the Vedas. He does so in order to make the samsaris devoid of their agyanam and to attain moksham. 

உயர்வே பரன்படியை உள்ளதெல்லாம் தான்கண்டு

உயர்வேத நேர்கொண்டு உரைத்து - மயர்வு ஏதும்

வாராமல் மானிடரை வாழ்விக்கும் மாறன் சொல்

வேராக வேவிளையும் வீடு. (1)

Dasan

Kolahalan S, Thirukovalur

Manivannan S, Thirukovalur

Artha Panchakam - அர்த்த பஞ்சகம்

It is well known that a Mumukshu(one who wants to attain Moksham), should have the knowledge about Artha Panchakam(five Doctrines). Numerous Puranas and acharyas have emphazised that a mumukshu should have clear knowledge about this. A sloka that explains this - 

ப்ராப்யஸ்ய ப்ரஹ்மணோ ரூபம் ப்ராப்துஸ்ச ப்ரத்யகாத்மந:
ப்ராப்தி உபாயம் பலம் ப்ராப்தே: ததா ப்ராதிவிரோதிச
வதந்தி ஸகலா வேதா: ஸேதிஹாஸ புராணகா:
முநயச்ச மஹாத்மாநோ வேதவேதார்த்த வேதிந:

A brief brush up on the five -

1. Para Swarupam  - Nature of paramatma

2. Jeevatma Swarupam - Nature of Jeevatma

3. Pala/Purushartha Swarupam - Nature of Goal to be achieved

4. Upaya Swarupam - Means by which to attain the goal

5. Virothi Swarupam - Obstacles which drags us against aforementioned four.

Sri Nampillai explains that entire Thiruvaimozhi is elaborately explaining the concepts/doctrines specified as Artha Panchakam. He also quotes several pasurams from Thiruvaimozhi where Aazhwar himself mentions about these Doctrines in detail. Since it is in great detail, we shall try to understand this briefly through the golden words of  Sri Alagiya Manavala Perumal Nayanar who has followed the footsteps of Poorvacharyars like Nampillai and explained the same in a nutshell in Acharya Hrudayam.

Sri Nayanar says "மூன்றில் சுருக்கிய ஐந்தையும் உயர் திண் அணை ஓன்று, பயில் ஏறு கண் கரு, வீடு சொன்னால் ஒருக் கொண்ட, நோற்ற நாலும், எம்மா ஒழிவில் நெடு வேய் என்கிற இருபதிலே விசதமாக்கி எண்பதிலே பரப்புகையாலே......"(211)

Artham	Thiruvaimozhis that explains the Artham
Para Swarupam	உயர்(1-1)	திண்(2-2)	அணை(2-8)	ஓன்று(4-10)
Jeevatma Swarupam	பயில்(3-7)	ஏறு(4-8)	கண்(8-8)	கரு(8-9)
Upaya Swarupam	நோற்ற  நாலும்	(4 thiruvaimozhis from 5-7)
Virothi Swarupam	வீடு(1-2)	சொன்னால்(3-9)	ஒரு(4-1)	கொண்ட(9-1)
Pala Swarupam	எம்மா(2-9)	ஒழிவில்(3-3)	நெடு(8-10)	வேய்(10-3)

From this Acharya Hrudaya Sutram, it can be concisely understood that 20 Thiruvaimozhis explain the Artha Panchaka concepts and the other 80 are to expand and support this 20 Thiruvaimozhis. 

It is for these reasons, Sri Parasara Bhattar has rendered the Thaniyan "மிக்க இறைநிலையும்" which tells that the Thiruvaimozhi is the Dravida(Tamil) vedham which clearly explains the Artha Panchaka doctrines. 

மிக்க இறைநிலையும் மெய்யாம் உயிர்நிலையும்

தக்க நெறியும் தடையாகித் -- தொக்கியலும்

ஊழ்வினையும் வாழ்வினையும் ஓதும் குருகையர்கோன்

யாழின் இசை வேதத்தியல்.

1. Para Swarupam  - மிக்க இறைநிலை
2. Jeevatma Swarupam - மெய்யாம் உயிர்நிலை
3. Upaya Swarupam - தக்க நெறி
4. Virothi Swarupam - தடையாகித் தொக்கியலும் ஊழ்வினை
5. Pala Swarupam - வாழ்வினையும் ஓதும் வேதம்

This thaniyan is recited before reciting Thiruvaimozhi. It makes us realize that to attain Moksham, the knowledge of Thiruvaimozhi is indispensable to a mumukshu!

With this We come to end of series of Avatharikai. From next posts we shall try to enjoy the anubavams in Thiruvaimozhi.

Please share your comments and feedback.

Dasan

Madhusudhanan MA

Vishaya Vailakshanyam - விஷய வைலக்ஷண்யம்

Till now, we have discussed about Vaktru & Prabhandha vailakshanyam. In this post lets try to realize the Visahya Vailakshanyam ie. greateness of the content of Thiruvaimozhi.

We know Dvayam is one of the most important Mantrams of Srivaishnavism, and our acharyas always used to spend their time by doing Dvayanusandhanam(reciting Dvayam) and they have also stated that, a Prappanan should always be doing Dvayanusandhanam. Remember the words told by Sri Namperumal to Sri Ramanujar (Dvayam ArthAnusandhAnena Saha:....SrIrangE SukamAsWA).

We know that Thiruvaimozhi consists of a thousand pasurams(1102) and are split into 10 Centums and 100 decads. In Irandam Sriyapathi, Sri Nampillai explains the greatness of the content of Thiruvaimozhi. Here, Sri Nampillai explains how each of the Centum explains & expands the meaning that is explained in the Dvaya Mantram by quoting several verses. If the entire content of Thiruvaimozhi is explaining and expanding Dyava Mantram then there need no further introspection of the greatness of the content.

Sri Nampillai explains that, the first 3 centums explains the concepts in uthara(2nd) vakyam of Dvaya mantram and the subsequent 3 centums explain the concepts in the Poorva(1st) vakyam of Dvaya Mantram. Eedu says "இதில் முதலீட்டு மூன்று பத்தாலே உத்தர வாக்யத்தை விவரிக்கிறார்; மேலீட்டு மூன்று பத்தாலே பூர்வ வாக்யத்தை விவரிக்கிறார்; ...........தாம் பெற்ற பேற்றை சொல்லி தலைக்கட்டுகிறார்".

Elsewhere, in Acharya Hrudayam Sri Alagiya Manavala perumal Nayanar says 

"த்வயார்த்தம் தீர்க்க சரணாகதி என்றது சாரசங்க்ரஹத்திலே "

Sarasangraham is a grantham by Sri PillaiLokacharyar, wherein swami splits the Dyava mantram into 10 parts(words) and says each of the centum of Thiruvaimozhi is expansion of each part. So, Sri Pillailokacharyar explains this differently.

Now, an obvious question would arise that Sri Nampillai says only first 6 centums are the expansion of Dvaya Mantram, that too in reverse order whereas Pillailokacharyar says each centum is an expansion of Dyvam(when split into 10 words). So who among them is right?

The answer for this is quite simple and convincing, when we look into Thiruvaimozhi, every centum, every decad, every pasuram, every line and every word is explaining only Dvaya Mantram and Thiruvaimozhi can be interpreted as Dvaya Vivaranam(expansion of Dvayam) from which ever angle we look at. So each and every acharyar is always right, which ever way they interpret Thiruvaimozhi as Dyava Vivaranam. Needless to say, reciting Thiruvaimozhi is equal to reciting Dvayam. So, a Prappannan should spend his time by reciting Thiruvaimozhi always as stated by our Acharyars.

Our Acharyars say this in an interesting way. Thiruvaimozhi is like a Vella katti(jagger cake), whose sweetness is uniform throughout the cake.  Likewise, every part of Thiruvaimozhi oozes with the nectar of dvayam and hence it is rightly called "the nectar for bhaktas" or bhaktamrutham.

In the next post, let us discuss how Thiruvaimozhi explains and expands Artha Panchakam concepts as a continuation of realizing Vishaya Vailakshanyam.

Please share your feedback and comments for this series.

Dasan

Madhusudhanan MA

Prabandha Vailakshanyam 2 - பிரபந்த வைலக்ஷண்யம்

Continuing from the last post, let us check how Sri Nampillai Lokacharyar answers the people who question Sri Aazhwar's & Prabandham's divinity.

First, Jignyasu Prsanams(questions)

1.To which category these Prabandhams belong to?

2.Why were these Prabandhams born?

3.What is the base(moolam) for this Prabandhams?

4.What is the authenticity(pramanam) of the base?

5.How the authenticity of these Prabandhams are proved? 

6.On whom these Prabandhams are rendered(pratipadyar yar)? 

7.Who are authorized to learn this Prabandhams? 

8.Who are the enjoyers when these Prabandhams are learnt or recited?

9.What is the reason behind rendering these prabandhams?

Answers given by Sri Nampillai

1.These are the Prabandhams which tells us the ultimate goal of life, and are the greatest of the lot.

2.To explain about the Bhaghavat gunams(Gunanubhavam), these were born.

3.These Prabandhams are born by the kataksham(grace) of Sriman Narayanan.

4.Authenticity can be known from their own words.

5.Proof: Embraced by Gnyanis & people who are indifferent towards worldly life.

6.These Prabandhams are about the swami of all the worlds - Sriman Narayanan.

7.People who want to renounce the world and its pleasures & attain Emperuman can learn this.

8.Mumukshu(who seeks moksham), Muktar(Jeevatmas who reached Moksham), Nityar(who are permanantly in moksham) and of course the Emperuman himelf are the enjoyers.

9.Bhagavat kainkaryam, the Goal of life is established through these Prabandhams.

Next comes the Vijikeeshu prasnams or charges of the critics on Divyaprabandhams

1.These Prabandhams were done in a lower level language ie.Tamil.

2.People who dont have the authority to learn vedas also learn these Prabandhams.

3.These Prabandhams were rendered by Aazhwar who was born in a lower caste.

4.These Prabandhams & its language are followed only in a few regions.

5.We are seeing lot of  avaidhikas embracing these Prabandhams.

6.These Prabandhams talks about Kaamam(love) in various places.

7.These Prabandhams reject the Purusharthams(goals) like Aiswaryam, kaivalyam which were accepted in vedas.

Answers given by Sri Nampillai for the critics.

1.If only the language is important then we must also follow Baahya sastrams as they are in Sanskrit. Is that possible?

2.People who don't have the authority to learn vedas also can reach the goal of their life through this. Is it a drawback?

3.Even though born in lower caste, Aazhwar had complete grace of Emperuman, which made him greater than Vidhura and Sabari(who were lower by birth but greater in gnyanam).

4.Though followed in few regions, scholars of other regions feel & long that they did not have the oppurtunity to learn this language.

5.Even the avaidhikars, who are deviod of vedanta gnyanam embrace these Prabandhams thereby showing the Prabandhams' greatness.

6.The kamam which is explained here is nothing but Bhakti towards Emperuman(kannanukke aamathu kamam), which are explanied & accepted in various parts of Vedas.

7.Considering the greatness of Emperuman, Aiswaryam and kaivalyam are very minute & unsteady(alpasthiram) so it is better to reject them.

Now, we can realize how our Poorvacharyas established the greatness of Aazhwars and DivyaPrabandams.

In the next post, we shall try to realize the Vishaya Vailakshanyam of Thiruvaimozhi.

Dasan

Madhusudhanan MA

Prabandha Vailakshanyam - பிரபந்த வைலக்ஷண்யம்

In the next few posts, lets try to realize the greatness of Sri Nammazhwar's(all aazhwars' as a matter) Prabandhams.

It is well known that, having been a nithya samsari for many births, Aazhwar became an aazhwar due to the vishesha Nirhethuka katakasham of Emperuman, and wanted to attain Moksham as he found every other thing is Tyajyam.

Aazhwar himself says and stresses the above in various pasurams like

"மயர்வற மதிநலம் அருளினன் - Mayarvu ara madhinalam Arulinan",

"மாறி மாறி பல பிறப்பும் பிறந்து - Mari mari pala pirappum piranthu",

"இன்றென்னை பொருளாக்கி தன்னை - Indru ennai Porul aakki" etc.

When we experience the prabandhams(not only thiruvaimozhi but all Divyaprabandhams for that matter), we can easily notice the perfection in the Sol, Thodai, Seer etc.

Now arises a question, how come Aazhwar has rendered perfect tamil pasurams?.

Sri Nampillai in his eedu, asks this question by himself and gives the answer also

Question(in Eedu): இந்த பிரபந்தங்களுக்கு பாட்டும், சங்க்யையும், பாட்டுக்கு நாலடியாகையும், அக்ஷரங்கள் சமமாகயும், எழுத்தசை, சீர், பந்தம், அடி, தொடை, பாவினங்கள் என்ற பிரபந்தலக்ஷணங்கள் சேர இருந்தபடி எங்கனே என்னில்?

The answer given by our Poorvacharyas are simple and strong. The answer they say is "if a Rishi like Valmiki on Brahma's(who was created by Emperuman to rule a small part of his Vibhuthis) grace could see the things as it happened and write a great kavyam like Ramayanam, why cant Aazhwar who recieved complete Kataksham(grace) from Sriman Narayanan write a wonderful Thiruvaimozhi?".  In this context, Sri Nampillai describes Brahma as "Athikaaiyil Arumaan" meaning he is like a insect that is inside a Fig fruit.

Answer( in Eedu): பகவத் ப்ரஸாதமடியாக பிறந்த இப்ப்ரபந்தங்களுக்கு இவற்றில் கூடாததில்லை.

Even after this reply, there would be people who still question the divine grace of Emperuman on Aazhwar and continue with their questions. Those people & their questions are classified into 2 groups

1.Jigyasu Prasnam(जिज्ञासु प्रश्नं) - Questions asked by a person who is desirous of knowing things.

2.vijigeeshu Prasnam(विजिगीषु प्रश्नं) - Questions asked sarcastically to defeat others in vadham.

In the next post, lets see how Sri Nampillai answers and counters the questions of both the group of people.

Dasan

Madhusudhanan MA

Vaktru Vailakshanyam - வக்த்ரு வைலக்ஷண்யம்

In the last post, we saw how Sri Namaazhwar was compared to Sri Ilayaperumal by Sri Nampillai as a part of realizing vaktru vailakshanyam.

Now lets check how Sri Nampillai compares Aazhwar with Bharathaazhwan in moondram Sriyapathi.

It is well known that Aazhwar has sung 4 prabhandams as essences of 4 vedhams. They are

1.Thiruvirutham (Rig vedam)

2.Thiruvasiriyam  (Yajur vedam)

3.Periya Thiruvandhadhi  (Atharvana vedam)

4.Thiruvaimozhi  (Sama vedam)

Right from the moment Emperuman showered his kataksham on aazhwar(மயர்வற மதிநலம் அருளினன்), aazhwar wanted to be forego this samsaram and wanted to attain moksham right from the time he started "Poi nindra". As shown by our Poorvacharyas, all the Pasurams of  aazhwar's are nothing, but his desperate pleas(outcome of his desperation) to attain Moksham. With each Prabhandam his desire & desperation to attain Moksham increased multifold. Our acharyas have clearly categorized each prabhandam as each stage of his desire. Lets try to realize how each stages of Aazhwar's desire to attain Emperuman is compared with Bharathaazhwan's desire to attain Emperumaan Sri Chakravarthi Thirumagan.

Aazhwar

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In Thiruvirutham, from the moment Aazhwar recieved vishesha kataksham from Emperuman, he realized the Tatvatraya Gyanam and found out that Achit(samsaram) is tyajyam(to be forgone)(அசிதாம்சம் த்யாஜ்யம், தேஹ சம்பந்தம் விரோதி) and prayed to Emperuman to be relieved from this samsaram.

In Thiruvasiriyam, Aazhwar enjoyed the beauty(வடிவழகு), greatness(மேன்மை) and simplicity (எளிமை) of Emperuman in the 7 pasurams starting with "செக்கர் மா முகில்" however nothing more than that.

In Periya Thiruvandhadi, his desire to attain Moksham and do kainkaryam to Emperuman grew multifold.

In Thiruvaimozhi, the desire became utmost desperation and reached its pinnacle and became Parabhakti, Para gyanam and Parama Bhakti(பரபக்தி, பரஞானம், பரமபக்தி).

Finally, at the end of thiruvaimozhi, Aazhwar himself says Emperuman relieved him from this samsaram and took him to Moksham(வீடு பெற்ற குருகூர் சடகோபன் ).

Bharataazhwaan

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When Bharataazhwan came from kekeya desam, dreaming of doing kainkaryam to Perumal, the news he heard was that Perumal has gone to the vanavasam(forest) for 14 years. His feeling at that point is compared with Aazhwar's Thiruvirutha stage.

When Bharataazhwan met Perumal at Chitrakoodam to convince and bring him back, he got to see the same beauty, greatness & simplicity of Perumal and nothing more than that as Perumal asked him to return back. That stage is compared with Aazhwar's Thiruvasiriyam stage.

While waiting at Nandi Gramam for 14 years for Perumal, his desire to attain and do kainkaryam to Perumal grew multifold and became desperation. This stage is compared with Aazhwar's stages in Periya Thiruvandhadhi & Thiruvaimozhi.

Finally, when Bharataazhwan did Pattabishekam for Perumal, his desire & desperation to do kainkaryam to Emperuman got fulfilled.

Thus, the various stages in the life of Sri Bhrathaazhwan is compared with various stages of sri Nammaazhwar.

It is for these kind of Nirvahams, anubavams in Poorvacharya Vyakyanams is required.

In the next post lets try to realize the Prabhanda Vailakshamyam of Thiruvaimozhi.

Dasan

Madhusudhanan