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