மாயன் என் நெஞ்சில் உள்ளான் - Pasura Anubhavam

In the Ivaiyum Avaiyum thiruvaimozhi (1-9), we find the following pasuram:

mAyan en nenjinuLLAn maRRum yavarkku madhuvE
kAyamum seevanum thAnE kAlu meriyu mavanE
sEya naNiyan yavarkkum sindhaikkum kOsara mallan
thUyan thuyakkan mayakka nennudaith thOLiNai yAnE

Periyavachan Pillai offers the following preamble to this pasuram in his 24,000 padi vyakhyanam:

ஸர்வாந்தராத்மாவாய், அநாச்த்ரிதர்க்கு  அரியனாய், ஆச்ரிதர்க்கு எளியனானவன் என் தோளைப் பற்றி விடுகிறிலன் என்றார்

That is, Emperuman, who is the soul of all living and non-living beings, who is inconstruable by those who have not surrendered to Him and who is easily accessible to His protégés, has held Azhwar’s shoulder and is not in a position to let him go.

In this pasuram, corresponding to the words thuyakkan and mayakkan in the last line, Nampillai offers the following explanation in his Eedu:

உகவாதார்க்கு ஸம்சய விபர்யயங்களைப் பிறப்பிக்கும்

That is, those, who conduct themselves unfavourably to Emperuman will be driven by Him, as their inner controller, to develop doubts and misapprehensions in the knowledge that they have gained.

We shall now see how Nammazhwar’s word goes in line with sruti-based scriptures as demonstrated by the following explanation corresponding to ParayathAdhikaraNam in Sri Bhashyam (2-3-41):

At the beginning of every action that the soul performs, it is (first) given the independence to decide its course. When it chooses to conduct itself in the path advocated by the scriptures (dharma sAstras), it becomes favourable (anukoola) to the Supreme Lord (paramAtma). On the other hand, when the individual soul conducts itself in a manner not recommended by the scriptures, it becomes unfavourable (pratikoola) to the Supreme Lord. This initial decision made by the soul, at the beginning of every action, determines its journey to achieving salvation.

If the individual soul conducts itself in line with the prescriptions of the scriptures, the Supreme Lord, subsequently, as its internal controller (antaryAmi), directs it to perform deeds that will result in good karma (and thereby eventually leads it to salvation). If the individual soul conducts itself in a manner not authorized by the scriptures when given independence, the Supreme Lord, as its internal controller, directs the soul to engage in deeds that will augment its negative karma.

In the Adayavalanjan arumpadham corresponding to this pasuram, an interesting anecdote from the life of Parasara Bhattar is demonstrated:

A person well-versed in the sastras (hereinafter referred to as ‘sastri’) performed the kainkaryam of tidying up Bhattar’s thirumaligai. Whenever he used to visit Bhattar’s thirumaligai, the latter used to just greet him momentarily and that too with disapassion. On the other hand, when a particular Srivaishnava used to visit Bhattar’s thirumaligai to have the latter’s blessings, Bhattar used to receive him favourably and talk to him with a lot of affection. Having noticed this for quite sometime, one of his disciples asked Bhattar the reason behind this behaviour. Bhattar offered to clarify himself to his disciple the next day when the two arrive at his thirumaligai.

The next day, when the sastri arrived at Bhattar’s thirumaligai, the latter queried him: “Who do you consider as the Supreme Entity?” to which the sastri replied: “The vedas have certain portions which ascribe supremacy to Brahma, some ascribing supremacy to Vishnu and some ascribing supremacy to Rudra. Hence, it will be impossible for me to answer you emphatically”. As the sastri left, Bhattar asked the same question to the Srivaishnava who in turn said: “The only Supreme Lord that I know of is Sriman Narayana”. When Bhattar egged him further by asking him “What is our refuge?”, the Srivaishnava responded by saying that the feet of Emperumanar are our sole refuge.

After the Srivaishnava left his thirumaligai, Bhattar turned to his disciple and asked if he now understood the difference between the two. Hence, Bhattar’s behaviour towards the Srivaishnava reflected the latter’s clarity of the means and the end while his indifference towards the sastri reflected the latter’s lack of clarity in the means and the end despite being well-versed in the sastras.

Our purvacharyas emphasized knowing the essence of the vedas (i.e. Ashtakshara) more than possessing knowledge of the vedas itself. Hence, according to them, a saragnar or thirumanthira nishtar is more favourable to them as opposed to someone having mere knowledge of sastras. This thought is corroborated by Azhagiya Manavala Perumal Nayanar in his Acharya Hrudhayam (Sutram 38):

இந்தவுட்பொருள் கற்றுணர்ந்து மேலைத்தலைமறையோராகாதாரை அயற்சதுப்பேதிமாரென்று உத்பத்தி நிரூபிக்கும்

Dasan,
Mukundhan Kidambi 

இவையும் அவையும் உவையும் - Summary

In this 9th thiruvaimozhi of the first Centum, Sri Aazhwar talks about the great Feature of Emperuman - Saadmya Bhoga Pradatvam wherein Emperuman's grace towards a Jeevatma is regulated in a manner that the recipient can stomach it easily. 

We shall see the Summary of each pasuram here.

In the First pasuram, Aazhwar says Lord is first-cause of all things and beings everywhere, he contains all in himself, then makes them again and protects them. He also states that the Lord, the Ambrosia, the spouse of Sri Mahalakshmi has entered in the vicinity -  ‘என்னுடைய எல்லையிலே வந்து நின்றான்’ என்றார். 

In this Pasuram, Sri Nampillai asks a question and answers himself. Question is Aazhwar generally talks about the Gunams/Roopams of Emperuman,  but he starts this thiruvaimozhi saying , which is about emperumans Vibhuthi(wealth). The answer is for Aazhwar there is no difference in enjoying Emperuman's Gunams/Roopams/Vibhuthis. Following is the extract from Eedu - அவனுடைய மேன்மை, உருவம், குணம் இவற்றை அனுபவிக்கின்ற இவர், ‘இவையும் அவையும்’ என்பது முதலாக அவனுடைய செல்வங்களைப் பேசி அனுபவிப்பதற்குக் காரணம் என்னை?’ எனின், இவர்க்கு அவனுடைய குணங்களை அனுபவிப்பதோடு விபூதியை அனுபவிப்பதோடு ஒரு வேற்றுமை இல்லை. 

In the Second pasuram, Aazhwar says kesava, the Lord of many wonders is near to him. He describes   Emperuman as the one who killed the rutted elephant; who came as a boar and lifted the Earth, who reclines in the deep ocean mystifying celestials - ‘அது பொறுத்தவாறே அருகே நின்றான்’ என்றார்.

In the third pasuram, Aazhwar says that the Faultless Lord of infinite glory, first cause of the celestials, dark gem-hued Lord of lotus-red eyes, peerless spouse of Lakshmi delights in riding the Garuda bird of fierce wings. Aazhwar also says Emperuman has entered in him giving a Bliss.

In the fourth Pasuram, Aazhwar says the lord has come and sat on his lap. He gives a wonderful description of emperuman here. He Says three consorts  (SriDevi, Bhudevi and Niladevi) are seated with him.  The worlds rule by Emperuman are also three. He also says The Lord who has done more wonders than the ocean, who swallowed them all and slept as a child floating on a fig leaf has come and sat on his(aazhwar's) lap like how he sat on the lap of Yashodha - யசோதைப்பிராட்டி மருங்கிலே இருக்குமாறு போன்று என் மருங்கிலே வந்திருக்கை தனக்குப் பெறாப் பேறாக நிளைத்திருக்கின்றான் என்கிறார்.

In the fifth Pasuram, Aazhwar says Emperuman, the darling child Krishna, who instantly by his will created Siva, Indra, Brahma and all other gods and all the worlds, who drank the poison from Puthana's Breast has risen to his Bosom -  ‘நெஞ்சிலே வந்து புகுந்தான்’ என்றார்.

In the sixth Pasuram,  Aazhwar says Emperuman has risen to his Shoulders. He describes Emperuman as the Spirit of all including Fire and Wind etc, pure and Enchanting -  ‘தோளிலே வந்திருந்தான்’ என்றார்.

In the seventh Pasuram, Aazhwar says Emperuman is sitting in his Tounge. He describes Emperuman as an Icon of readiant light, who wears the thulasi garlands on Shoulder, Chest, Crown and Feet(Thiruvadi) -  ‘நாவிலே வந்து புகுந்தான்’ என்றார்.

Sri Nampillai states pasurams from other places to show how both Emperuman and Aazhwar are fond of Thulasi.

‘புள்ஊர்தி கள் ஊரும் துழாய்க் கொயல்வாய் மலர் மேல் மனத்’ தையுடையராய் (திருவிருத்தம் 24)

‘வண்டு திவளும் தண்ணம் துழாய் கொடீர்’ (திருவாய்மொழி 2. 4 .5)

‘விரை மட்டு அலர் தண் துழாய் என்னும்’ (திருவாய்மொழி  2. 4 . 9)

‘கண்ணன் கழல்துழாய் பொன்செய் பூண்மென் முலைக்கு என்று மெலியும்’  (திருவாய்மொழி 4. 2..10)

‘தன் மன்னு நீள்கழல் மேல் தண் துழாய் நமக்கு அன்றி நல்கான்’ (திருவாய்மொழி 6. 8.6)

In the eighth Pasuram, Aazhwar says Emperuman is in his Eyes. He describes Emperuman as letter and spirits of all arts that blossom from the tounge; Protecter and Destroyer; who has battle-fierce discus and conch in four hands which are Petal-Soft - ‘கண்ணுள்ளே நின்றான்’ என்றார்.

In the ninth Pasuram, Aazhwar says Emperuma in his ForeHead. He describes Emperuman as the creator of the lotus-born Brahma and the forehead-eyed Siva and the pure gods. Aazhwar also says Emperuman has graced him so much that his vision is pure now - ‘கண்ணிலே நின்ற நிலை பொறுத்தவாறே என் நெற்றியிலே வந்து நில்லாநின்றான்,’ என்கிறார்.

In the tenth Pasuram, Aazhwar says Emperuman who is worshipped by crescent-crowned Siva, the four-faced Brahma, Indra and all the other gods by placing their Heads on his Feet has risen from the forehead to the Head. For the word நிரை மலர் பாதங்கள் சூடி Kanchi Sri PBA swamy explains in his usual wonderful way. Extracts from Divyartha Deepikai - என்னுடைய நெற்றியிலே (ஊர்த்துவ புண்ட்ரரூபமாக) இருந்து கொண்ட என்னை ஸ்ரீவைஷ்ணவ திலகனாக ஆக்கிய திருவடிமலர்களைத் தாங்கள் சூடிக்கொண்டு ஒற்றைப் பிறையணிந்தானும் நான்முகமிந்திரனும் மற்றையமரருமெல்லாம் கண்ணபிரானைத் தொழுவார் என்கிறார். இதனால் ஆழ்வார் ஹரிபாதாகாரமான ஊர்த்துவபுண்ட்ரமே சாத்திக் கொண்டிருந்தவர் என்பதும்,அது தானும் ஏகபாதாகரமன்று, பாதத்வயாகாரம் என்பதும் ஸ்பஷ்டமாகும்.

In the last Pasuram, Aazhwar says for those who recite this decad will abidingly secure his holy lotus feet - ஆழ்வார்க்குக் கிடைத்த பேறே அவரடியார்க்கும் பேறாகு மென்க.

Sri Manavala Mamunigal puts the saaram of this Thiruvaimozhi in one Pasuram emphasising the great Kalyana Gunam - Satmya Bhoga Pradatvam - 

இவைஅறிந்தோர் தம்மளவில் ஈசன்உவந் தாற்ற

அவயவங்கள் தோறும் அணையும்-சுவையதனைப்

பெற்றுஆர்வத் தால்மாறன் பேசினசொல் பேசமால்

பொற்றாள்நம் சென்னி பொரும்

Dasan

Madhusudhanan MA