tag:blogger.com,1999:blog-35492956459540310432024-02-09T00:03:03.606+05:30Eedu AnubhavamSri U.Ve. M.A.Venkatakrishnan Svamin's Bhagavath Vishaya(Nampillai Eedu) Kalakshepa AnubhavamsAnonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.comBlogger37125tag:blogger.com,1999:blog-3549295645954031043.post-80184724253003782532013-03-07T14:06:00.000+05:302013-09-13T14:06:30.689+05:30வாயும் திரை - Avatharikai<div dir="ltr" style="text-align: left;" trbidi="on">
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In the previous <a href="http://eeduanubavam.blogspot.in/2013/01/avatharikai.html" target="_blank">Poruma Neelpadai</a> thiruvaimozhi, Azhwar enjoyed the easy accessibility, greatness, and the captivating form of Thirukkurungudi Nambi in the pasuram “maNiyai vAnavar”<span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;"> (</span><span lang="TA" style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: TA; mso-hansi-font-family: "Times New Roman";">மணியை</span><span lang="TA" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-language: TA; mso-fareast-font-family: "Arial Unicode MS";"> </span><span lang="TA" style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: TA; mso-hansi-font-family: "Times New Roman";">வானவர்</span><span lang="TA" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-language: TA; mso-fareast-font-family: "Arial Unicode MS";"> </span><span lang="TA" style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: TA; mso-hansi-font-family: "Times New Roman";">கண்ணனைத்</span><span lang="TA" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-language: TA; mso-fareast-font-family: "Arial Unicode MS";"> </span><span lang="TA" style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: TA; mso-hansi-font-family: "Times New Roman";">தன்னதோரணியை</span><span lang="TA" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-language: TA;">)</span><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">. </span>When just one of these auspicious attributes of the Lord was sufficient to draw Azhwar towards Him, Azhwar enjoyed a generous supply of all the three attributes together in Thirukkurungudi Nambi. Unsurprisingly, Azhwar found Emperuman’s charm irresistible and grew desirous of a physical union with Him. However, since she could not achieve this union in Nambi’s archAvathara, Azhwar, like a forlorn lover, turned despondent and started experiencing fits of pain at her predicament.</div>
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Azhwar, thus, assumes the role of Parankusa Nayaki and moves into a garden beside the seashore to bemoan her separation. Although Azhwar experienced a similar separation from the Lord in <a href="http://eeduanubavam.blogspot.in/2012/10/amchiraya-madanaaraai.html" target="_blank">Amchiraya Mada Naraai</a> (1-4) thiruvaimozhi, he was able to send emissaries in the form of birds to convey his message. Here, Azhwar does not find anyone to carry his message to the Lord. Also, in the Amchiraya padhigam, Azhwar bemoaned his inability to lock himself in divine embrace with the Lord in His vibhava avathAra. This could, if any, be of some solace to Azhwar as his birth post-dates the occurrence of emperuman’s vibhava avataras. However, in this Vayum Thirai padhigam, Azhwar can’t find a reason for comfort as Thirukkurungudi Nambi, who is supposed to be easily accessible in His archAvatara, is not available for a physical union.</div>
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<span style="color: #073763;"><span lang="TA" style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-language: TA;">அவதாரத்திலே அனுபவிக்கக் கோலிப்
பெறாததாகையாலே, “அது ஒருகாலத்திலே, நாம் பிற்பாடராகை” என்று ஆறலாம்; இது
அங்ஙனன்றிக்கே, உகந்தருளின நிலத்திலே அனுபவிக்க ஆசைப்பட்டுப் பெறாமையாலே வந்த
ஆற்றாமையாலே இது கனத்திருக்கும்</span></span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: TA; mso-hansi-font-family: "Times New Roman";"><span style="color: #073763;">.</span></span><br />
<div style="text-align: justify;">
<span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: TA; mso-hansi-font-family: "Times New Roman";"><span style="color: #073763;"><br /></span><span style="mso-spacerun: yes;"></span></span>This padhigam, thus, brings out the Lord’s quality of making his devotees go mad with God- Love. This madness is so acute that the same stork, which Parankusa Nayaki had commissioned earlier to carry her message, now appears to her as a fellow damsel-in-distress. Though the natural colour of the stork is white, she opines that the decolouration has occurred as a result of the stork’s separation from the Divine Lord. Similarly, she attributes the crying of Anril birds along with other events occurring around her to their separation from the Supreme Lord, thereby deriving solace from the fact that the objects and beings around her share her dejection.</div>
</div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="color: #073763;"><span lang="TA" style="font-family: "Arial Unicode MS","sans-serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-language: TA;">எம்பெருமானோடே கலந்து பிரிந்து
ஆற்றாமையினால் நோவுபடுகிறாள் ஒரு பிராட்டி, ஆற்றாமை கைகொடுக்க லிலோத்யாநத்திலே <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>புறப்பட்டு,
அங்கே வர்த்திக்கிற பதார்த்தங்களைக் கண்டு, அவையுமெல்லாம் <span style="mso-spacerun: yes;"> </span>பகவதலாபத்தாலே நோவுபடுகிறனவாகக் கொண்டு</span><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US; mso-bidi-font-family: Latha; mso-bidi-language: TA;">…</span></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<br /></div>
<div style="text-align: justify;">
At this juncture, Nampillai makes an interesting observation in his commentary to account for the acuteness in Azhwar’s separation. In the case of Amchiraya padhigam, Azhwar was exposed to Emperuman’s Paratvam (Supremacy), Bhajaneeyatvam (Easy Worshippability) and Saulabhyam (Easy Accessibility) in the preceding thiruvaimozhis. However, in the case of Vayum Thirai, the acuteness is justified as Azhwar has since then experienced several other auspicious qualities of the Lord from Valavezh Ulagu to Poruma Neelpadai padhigam. </div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Nampillai further makes a comparison between Lakshmana and Parankusa Nayaki to drive home the acuteness of Azhwar’s separation. When Lakshmana pleaded that he be allowed to accompany Sri Rama in his exile, he cited the example of a fish failing to survive without water. That is, Sri Rama was unto Lakshmana what water is unto fish. However, Parankusa Nayaki goes one step ahead in claiming that the fish, water and all things depend on the Lord and cannot brook separation from Him. Thus, driven mad by her God-love madness, Parankusa Nayaki ends up commiserating with all living and non-living things around her.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Dasan</div>
<div style="text-align: justify;">
Mukundhan Kidambi</div>
</div>
Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com1tag:blogger.com,1999:blog-3549295645954031043.post-5127207929905077292013-02-15T17:34:00.000+05:302013-07-25T09:55:57.903+05:30பொருமா நீள்படை - Summary<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
In the avatharikai to this thiruvaimozhi, we saw how Azhwar sings the causeless grace (nirhetuka kripa) of the Lord. Going forward, we shall experience Azhwar’s anubhavams in each of pasurams in this padhigam.<br />
<br />
In the FIRST pasuram, Azhwar talks about how Emperuman attracted him by showing his beauty and his Sauseelya Guna, and in the process, asserted His ownership over Azhwar’s soul. Just like the Lord appeared as a mendicant in front of an unassuming Mahabali and claimed ownership to what were rightfully His possessions, Emperuman showcased His beauty to Azhwar when the latter did not have the remotest idea that the Lord will come to him.<br />
<br />
<span style="color: #20124d;">மஹாபலி, தன்வரவை நினையாதேயிருக்க அவன்பக்கலிலே தானே இரப்பாளனாய்ச் சென்று தன்னுடைமையை தன்னதாக்கினாற் போலே, எனக்கு நினைவின்றிக்கேயிருக்கத் தானே வந்து தன் வடிவழகை என் கண்ணுக்கு இலக்காக்கினான்</span> <br />
<br />
In the SECOND pasuram, Azhwar rejoices that he has nothing to worry about because when one worships Emperuman with paramabhakti like he has, the Latter reciprocates it by remaining within his line of sight. In addition, Azhwar also praises Emperuman's generosity as He makes Himself available to those who casually enumerate a number, say twenty six. (Note: The Supreme Lord is considered to be the 26th Principle).<br />
<br />
<span style="color: #20124d;">தன்பக்கல் நிரதிசயபக்தரானவர்களுக்கும் "தான் ஒருவன் உளன்" என்று பரிகணித்தார்க்கும் அத்யந்த சுலபனாம் என்ற குணத்தாலே தாம் ஈடுபடுவர்</span> <br />
<br />
Having mentally pictured Emperuman’s original form in its elements, Azhwar exhorts his mind to conduct itself according to its true nature (i.e. worship Him) in the THIRD pasuram.<br />
<br />
<span style="color: #20124d;">"கண்டாயே அவன் ஸ்வரூபமிருந்தபடி; நீயும் உன் ஸ்வரூபத்திற்குச் சேர நிற்கப்பாராய் நெஞ்சே" என்கிறார்</span> <br />
<br />
In the FOURTH pasuram, Azhwar celebrates his mind which responded to his plea for worshipping Emperuman and instructs it to continue doing so even at times when Azhwar shirks away from Emperuman, citing his ineligibility to become the object of His grace. <br />
<br />
In the FIFTH pasuram, Azhwar points out to his mind that it got the desired fruit as it acted according to his instructions. He also appreciates the mind for not rejecting Emperuman’s advances even though it had the independence to do so.<br /><br /><span style="color: #20124d;">"எண்ணிலும் வரும்" என்ற எண்தானும் மிகையானபடி கண்டாயே! என்று அவன் படியை நெஞ்சுக்கு மூதலிக்கிறார்</span> <br />
<br />
In the SIXTH pasuram, Azhwar’s mind questions him whether Emperuman will let him go to which Azhwar responds that He will never desert us as long as we do not move away from Him.<br />
<br />
In the SEVENTH pasuram, however, the feared thing unfolds (இவர் அஞ்சினபடியே விடிந்தது). Azhwar, haunted by his own ineligibility, looks to move away from Emperuman as only the elite immortals deserve to experience Him.<br />
<br />
As Azhwar moved away from Emperuman and sat on a small wall, a laborer, carrying a heavy sack with contents, rested his sack on the wall and uttered out the name ‘Selva Narayana’. That was it! Azhwar, who until then was determined not to think about Emperuman, was engulfed in a sea of emotions. He started wondering how his mind, despite its indifference towards Emperuman, was always programmed to think about Him in this EIGHTH pasuram. <br />
<br />
<span style="color: #20124d;">"செல்வநாரணனென்ற சொற்கேட்டலும் மல்கும் கண்பனி நாடுவன் மாயமே" </span><span style="color: #20124d;">என்றபடி அந்த சொல் ஆழ்வாரின் செவியல் பட, அவர் திருக்கண்களிலிருந்து நீர் பெருகி “எங்கே என் செல்வநாராயணன்?” என்று தேடும்படியான நிலைமை உண்டாயிற்று. </span><br />
<br />
In the NINTH and the TENTH pasurams, Azhwar wonders what he can do to forget Emperuman, whom he envisions in the form of Thirukkurungudi Nambi. Nambi appears to be complete in all aspects. Azhwar is incapable of thinking about Him and at the same time not able to forget Him.<br />
<br />
<span style="color: #20124d;">எம்பெருமானை நெஞ்சினால் எண்ணலாகாது, வாக்கினால்
சொல்லலாகாது என்றிருந்த ஆழ்வார் இப்பொழுது எம்பெருமானை தேடி அலைய
ஆரம்பித்துவிட்டார். </span><br />
<br />
In the FINAL pasuram, Azhwar explains that those who understand the inner meanings enshrined in this thiruvaimozhi will beget the benefit of performing eternal service to the Lord and His consort in Paramapadam.<br />
<br />
Manavala Mamunigal brings out the essence of this padhigam beautifully in his thiruvaimozhi nootrandhadhi pasuram:<br />
<br />
பொருமாழி சங்குடையோன்,பூதலத்தே வந்து,<br />
தருமாறோ ரேதுவறத் தன்னை, - திரமாகப்<br />
பார்த்துரைசெய் மாறன் பதம்பணிக என்சென்னி,<br />
வாழ்த்திடுக என்னுடை வாய்.<br />
<br />
Dasan,<br />
Mukundhan Kidambi</div>
</div>
Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-23126515206910637432013-02-07T11:54:00.000+05:302013-07-16T13:16:32.613+05:30பொருமா நீள்படை - Avatharikai<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
<span style="font-size: small;">The Poruma Neelpadai thiruvaimozhi brings
out the essence of Srivaishnava Sampradhayam by explaining the concept
of the Lord’s causeless grace (நிர்ஹேதுக க்ருபை).</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">In the previous ‘Ivaiyum avaiyum’
thiruvaimozhi, we saw how azhwar describes His union with the Supreme
Lord (ஸர்வாங்க ஸம்ச்லேஷம்) by highlighting the auspicious attribute <i>Satyma Bhoga Pradatvam</i>.
Moving forward, in this thiruvaimozhi, we shall see how Azhwar
rationalizes his own actions and ends up praising the Lord’s causeless
grace that was instrumental in azhwar experiencing unprecedented,
inexplicable and infinite bliss in His union.</span></div>
<span style="font-size: small;">
</span><span style="font-size: small;"><span id="more-2290"></span></span>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">The bliss experienced by azhwar in the
Lord’s company was so satisfying that azhwar considered it to be the
heights/ends of fulfillment. The only thing Azhwar desired at that
moment was its uninterrupted continuance.</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;"><span style="color: #003366;">பேற்றில் இனி இதுக்கு அவ்வருகு ஏற்றமாகச் செய்துகொடுக்கலாவது ஒன்றுமில்லை; இனி இதினுடைய அவிச்சேதத்தை பண்ணிக்கொடுக்கையே உள்ளது</span></span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">Since what azhwar experienced during the
union with the Lord was disproportionate to the effort(s) he had put in,
he began rationalizing his actions that led to this enjoyment. He was
able to conclude that he hasn’t done anything worthwhile to be a
recipient of the Lord’s abounding grace.</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;"><span style="color: #003366;">பேறு கனத்திருந்தது; இப்பேற்றின் கனத்திற்கு ஈடாயிருப்பதொரு நன்மை தம்தலையில் இன்றிக்கேயிருந்தது</span></span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">At best, Azhwar did not have repugnance
towards the Lord and maybe displayed a slight inclination towards
seeking His feet. However, considering the magnitude of enjoyment Azhwar
has been blessed with, the absence of repugnance and the slight
inclination he displayed towards seeking the Lord’s feet could hardly be
counted as actions that can serve as <i>means</i> to salvation.
Nampillai compares this to a trade where one takes possession of a
kingdom by offering a lemon in return for the transaction.</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;"><span style="color: #003366;"> ஒருவன் ஓர் எலுமிச்சம்பழம் கொடுத்து ராஜ்யத்தைப் பெற்றால் அது விலையாயிராதே</span></span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">In essence, Nampillai informs us that our
efforts (சாத்யோபாயங்கள்) can hardly constitute the means to salvation.
It is emperuman’s causeless grace alone that can help us attain His
divine feet.</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;"><span style="color: #003366;">ஸர்வேச்வரன் அடியாக வரும் பேற்றுக்கு இத்தலையால் ஓரடி நிரூபிக்கலாயிராதே</span></span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">Pillai Lokacharyar brings out the essence of the same concept in the following Srivachanabhushana sutram:<br /></span></div>
<span style="font-size: small;">
</span><span style="font-size: small;"><span style="color: #003366;">இழவுக்கு அடி கர்மம். பேற்றுக்கு அடி க்ருபை</span></span><br />
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">It was emperuman who brought us forth
into this world. He was the one who gave us the knowledge and the
independence to act according to the prescriptions of the sastras. Also,
if we did not develop repugnance towards Him and developed an
inclination to reach His feet, the credit for that too should go to Him
alone, as He directs us being our Inner Controller. Tomorrow, if He
elevates us to His divine abode and gives us a status equal to that of
the celestials, it can again be only due to His causeless grace and not
because of any initiation from our end.<br /><br />Dasan,<br />Mukundhan Kidambi</span></div>
</div>
Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com1tag:blogger.com,1999:blog-3549295645954031043.post-73689603799106196822013-01-15T11:44:00.000+05:302013-07-16T12:01:47.786+05:30மாயன் என் நெஞ்சில் உள்ளான் - Pasura Anubhavam<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
<span style="font-size: small;">In the Ivaiyum Avaiyum thiruvaimozhi (1-9), we find the following pasuram:</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;"><span style="color: purple;">mAyan en nenjinuLLAn maRRum yavarkku madhuvE</span></span><br />
<span style="font-size: small;"><span style="color: purple;">kAyamum seevanum thAnE kAlu meriyu mavanE</span></span><br />
<span style="font-size: small;"><span style="color: purple;">sEya naNiyan yavarkkum sindhaikkum kOsara mallan</span></span><br />
<span style="font-size: small;"><span style="color: purple;">thUyan thuyakkan mayakka nennudaith thOLiNai yAnE</span></span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">Periyavachan Pillai offers the following preamble to this pasuram in his 24,000 padi vyakhyanam:</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;"><span style="color: #003366;">ஸர்வாந்தராத்மாவாய், அநாச்த்ரிதர்க்கு அரியனாய், ஆச்ரிதர்க்கு எளியனானவன் என் தோளைப் பற்றி விடுகிறிலன் என்றார்</span></span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">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.</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">In this pasuram, corresponding to the
words thuyakkan and mayakkan in the last line, Nampillai offers the
following explanation in his Eedu:</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;"><span style="color: #003366;">உகவாதார்க்கு ஸம்சய விபர்யயங்களைப் பிறப்பிக்கும்</span></span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">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.</span></div>
<span style="font-size: small;">
</span>
<br />
<div style="text-align: justify;">
<span style="font-size: small;">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):</span></div>
<div style="text-align: justify;">
<blockquote>
<span style="font-size: small;">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 (<i>dharma sAstras</i>), it becomes favourable (<i>anukoola</i>) to the Supreme Lord (<i>paramAtma</i>).
On the other hand, when the individual soul conducts itself in a manner
not recommended by the scriptures, it becomes unfavourable (<i>pratikoola</i>)
to the Supreme Lord. This initial decision made by the soul, at the
beginning of every action, determines its journey to achieving
salvation.<br /><br />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.</span></blockquote>
</div>
<div style="text-align: justify;">
<span style="font-size: small;">In the Adayavalanjan arumpadham
corresponding to this pasuram, an interesting anecdote from the life of
Parasara Bhattar is demonstrated:</span></div>
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<span style="font-size: small;">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.</span></div>
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<span style="font-size: small;">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.</span></div>
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<span style="font-size: small;">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 <i>means</i> and the <i>end</i>
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.</span></div>
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<span style="font-size: small;">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 <i>saragnar</i> or <i>thirumanthira nishtar</i>
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):</span></div>
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<span style="font-size: small;"><span style="color: #003366;">இந்தவுட்பொருள் கற்றுணர்ந்து மேலைத்தலைமறையோராகாதாரை அயற்சதுப்பேதிமாரென்று உத்பத்தி நிரூபிக்கும்</span></span><br />
<br />
Dasan,<br />
Mukundhan Kidambi<span style="font-size: small;"><span style="color: #003366;"> </span></span></div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com1tag:blogger.com,1999:blog-3549295645954031043.post-31902046879652858402013-01-08T14:33:00.000+05:302013-07-15T14:37:07.170+05:30இவையும் அவையும் உவையும் - Summary<div dir="ltr" style="text-align: left;" trbidi="on">
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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. </div>
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We shall see the Summary of each pasuram here.</div>
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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. </div>
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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. </div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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Sri Nampillai states pasurams from other places to show how both Emperuman and Aazhwar are fond of Thulasi.</div>
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‘புள்ஊர்தி கள் ஊரும் துழாய்க் கொயல்வாய் மலர் மேல் மனத்’ தையுடையராய் (திருவிருத்தம் 24)</div>
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‘வண்டு திவளும் தண்ணம் துழாய் கொடீர்’ (திருவாய்மொழி 2. 4 .5)</div>
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‘விரை மட்டு அலர் தண் துழாய் என்னும்’ (திருவாய்மொழி 2. 4 . 9)</div>
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‘கண்ணன் கழல்துழாய் பொன்செய் பூண்மென் முலைக்கு என்று மெலியும்’ (திருவாய்மொழி 4. 2..10)</div>
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‘தன் மன்னு நீள்கழல் மேல் தண் துழாய் நமக்கு அன்றி நல்கான்’ (திருவாய்மொழி 6. 8.6)</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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Sri Manavala Mamunigal puts the saaram of this Thiruvaimozhi in one Pasuram emphasising the great Kalyana Gunam - Satmya Bhoga Pradatvam - </div>
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இவைஅறிந்தோர் தம்மளவில் ஈசன்உவந் தாற்ற</div>
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அவயவங்கள் தோறும் அணையும்-சுவையதனைப்</div>
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பெற்றுஆர்வத் தால்மாறன் பேசினசொல் பேசமால்</div>
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பொற்றாள்நம் சென்னி பொரும்</div>
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Dasan</div>
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Madhusudhanan MA</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com2tag:blogger.com,1999:blog-3549295645954031043.post-7496406693184138062012-12-13T13:55:00.000+05:302013-07-11T17:29:46.613+05:30இவையும் அவையும் உவையும் - Avatharikai<div dir="ltr" style="text-align: left;" trbidi="on">
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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.</div>
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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.</div>
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<span style="color: #0c343d;">ஸர்வேச்வரனாய், ஸ்ரீய:பதியாய், பரமரசிகனாயிருக்கிறவன் ஆழ்வார் பக்தியிலே துவக்குண்டு இவரோடே ஏகரஸனாயிருப்பான்</span></div>
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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.</div>
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<span style="color: #0c343d;">அர்ஜுனன் விபூதி ச்ரவணத்தாலே விபூதிமான் ஆனவனைக் காணவேணும் என்று அபேக்ஷிக்க, அதற்கு உறுப்பாக திவ்ய சக்ஷுஸ்சை கொடுத்து வைச்வரூப்யத்தை காட்டினாற்போலே, இவர்க்கும் தன்னை அனுபவிக்கைக்கு ஈடான விடாயைப் பிறப்பித்து தன்னை அனுபவிப்பிக்கிறான்</span></div>
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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.</div>
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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.</div>
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<span style="color: #134f5c;">குளப்படியிலே கடலை மடுத்தாற்போலே அன்றிக்கே பொறுக்க பொறுக்கப் பரிமாறுவது</span></div>
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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.</div>
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In the next post, we will see the saaram of this Thiruvaimozhi.</div>
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Dasan</div>
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Mukundhan Kidambi</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-86136197711945657942012-12-01T13:19:00.000+05:302013-07-12T11:26:36.822+05:30ஓடும்புள்ளேறி - Summary<div dir="ltr" style="text-align: left;" trbidi="on">
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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.</div>
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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.<br />
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'அங்குள்ளவர்களுக்குச் செவ்வைக்கேடு இல்லையே? அங்ஙனம் இருக்க, அங்கு ஆர்ஜவகுணம் எற்றிற்கு?' என்னில், அவர்கள் பலராய் இருத்தலானும், அவர்கட்கும் ருசி பேதம் உண்டு ஆதலானும், அவர்கள் நினைவு அறிந்து பரிமாறுதற்கு அங்கும் ஆர்ஜவகுணம் வேண்டும்.</div>
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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.</div>
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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 -<br />
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மேலுள்ளவர்கள் சிறிதுதூரம் பயணமெடுத்துவந்து சேரும்படியாய் கீழுள்ளவர்களும் சிறிதுதூரம் சென்று சேரும்படியாய் “தானோங்கி நிற்கின்றான் தண்ணருவி வேங்கடமே, வானோர்க்கும் மண்ணோர்க்கும் வைப்பு” (நான்முகன் திருவந்தாதி). என்கிறபடியே மண்ணவர்க்கும் விண்ணவர்க்கும் பொதுவான நிதியாகவுள்ள திருவேங்கடமலையில் ஸந்நிதிபண்ணியிராநின்றான்.</div>
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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.</div>
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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!</div>
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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.</div>
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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 - <br />
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‘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.</div>
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In the Eigth Pasuram, Aazhwar says that it is for him, Emperuman took so many forms viz. Cowherd, Bear, Fish etc.</div>
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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 -<br />
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(1)தேவர் மனிதர் முதலான வேறுபட்ட சாதிகள்தோறும் தான் வந்து தோன்றினவன். (2)‘ஒருவனைப் பிடிக்க நினைத்து ஊரை வளைவாரைப்போன்று தம்மை ஏற்றுக்கொள்ளுகைக்காக நிறைந்தபடியைச் சொல்லுகிறார்</div>
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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</div>
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In the final pasuram, Aazhwar says this Thiruvaimozhi sings the glories of the ocean-hued Lord and especially his UpRightness. </div>
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Sri Manavala Mamunigal says the saaram of this Thiruvaimozhi in one Pasuram in Thiruvaimozhi Nootrandhadhi.</div>
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ஓடுமனம் செய்கைஉரை ஒன்றின்நில்லா தாருடனே</div>
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கூடிநெடு மால்அடிமை கொள்ளுநிலை - நாடறிய</div>
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ஓர்ந்தவன்தன் செம்மை உரைசெய்த மாறன்என</div>
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ஏய்ந்துநிற்கும் வாழ்வாம் இவை.</div>
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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.</div>
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In the next post we shall see the avatharikai of the next thiruvaimozhi.</div>
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Dasan</div>
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Madhusudhanan MA</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-92124907187773695122012-11-29T12:00:00.000+05:302013-07-13T13:34:35.564+05:30ஓடும் புள்ளேறி - Avatharikai<div dir="ltr" style="text-align: left;" trbidi="on">
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<![endif]--><span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">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.</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">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).</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">Why should the Lord’s
uprightness be considered an independent trait? Can’t it be subsumed under
Saulabhyam and Sausilyam?</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">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:</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span lang="TA" style="color: #000066; font-family: "Arial Unicode MS","sans-serif"; font-size: 10.0pt; mso-bidi-language: TA;">சௌலப்யமாவது ஸ்ரீவைகுண்டம் கலவிருக்கையாக வுடையவன்</span><span style="color: #000066; font-family: "Arial Unicode MS","sans-serif"; font-size: 10.0pt; mso-bidi-language: TA;">, <span lang="TA">அங்குநின்றும் ஸம்ஸாரி சேதனாநின்ற இடத்தே
வந்து அவதரித்து எளியனாகை</span> </span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">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:</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span lang="TA" style="color: #000066; font-family: "Arial Unicode MS","sans-serif"; font-size: 10.0pt; mso-bidi-language: TA;">இப்படி தாழவிட்டால் </span><span style="color: #000066; font-family: "Arial Unicode MS","sans-serif"; font-size: 10.0pt; mso-bidi-language: TA;">‘<span lang="TA">சிரியாரளவில் நமை தாழவிட்டோமே</span>’
<span lang="TA">என்று தன் திருவுள்ளத்திலு மின்றிக்கேயிருக்கை</span> </span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">Nampillai opines that the
Lord’s Arjavam is superior (from our perspective) to Saulabhyam and Sausilyam.</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">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):</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span lang="TA" style="color: #000099; font-family: "Arial Unicode MS","sans-serif"; font-size: 10.0pt; mso-bidi-language: TA;">அவர்கள் போன வழி தனக்கு வழியாம்படி தான் அவர்களுக்கு செவ்வியனாய்ப் பரிமாறுகை</span><span style="color: #000099; font-family: "Arial Unicode MS","sans-serif"; font-size: 10.0pt; mso-bidi-language: TA;"> </span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">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.</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">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.</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">In the next post we shall see
the summary of this Thiruvaimozhi.</span></div>
<div style="background: white; text-align: justify;">
<br /></div>
<div style="background: white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif"; font-size: 10.0pt;">Dasan<br />
Mukundhan Kidambi</span></div>
</div>
Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-53201857005669229332012-11-20T11:59:00.000+05:302013-07-13T13:35:04.644+05:30பிறவித்துயரற - Summary<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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'.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Learned persons say that the following Kural of Thiruvalluvar is also on the same lines - அறவாழியந்தணன் தாள்சேர்ந்தார்க்கல்லார், பிறவாழி நீந்தலரிது.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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'.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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'.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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'.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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' </div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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'</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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'</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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'.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
‘பிறவியற்று நீள்விசும்பில் பேரின்பம் உய்க்கும்</div>
<div style="text-align: justify;">
திறம் அளிக்கும் சீலத் திருமால் - அறஇனியன்</div>
<div style="text-align: justify;">
பற்றுமவர்க்கு,’ என்று பகர்மாறன் பாதமே</div>
<div style="text-align: justify;">
உற்றதுணை என்றுஉளமே! ஓடு.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
In the next post, we shall see the avatharikai of Odum Pulleri Thiruvaimozhi.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Dasan</div>
<div style="text-align: justify;">
Madhusudhanan MA</div>
</div>
Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-42486205181780283832012-11-14T18:13:00.000+05:302013-07-13T13:35:29.821+05:30பிறவித்துயரற - அவதாரிகை <div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
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<![endif]--><span style="color: #222222; font-family: "Arial","sans-serif";">In the previous padhigam (</span><span lang="TA" style="color: #222222; font-family: "Arial Unicode MS","sans-serif"; mso-bidi-language: TA;">பரிவதிலீசனை
பாடி</span><span lang="TA" style="color: #222222; font-family: "Latha","sans-serif"; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-hansi-font-family: Arial;">)</span><span style="color: #222222; font-family: "Arial","sans-serif";">, 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.</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif";">Nampillai begins the introduction to this padhigam with the
following questions:</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif";">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?</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif";">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.</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span lang="TA" style="color: red; font-family: "Arial Unicode MS","sans-serif"; mso-bidi-language: TA;">ஆராதனம்
எளிதாயிருந்தாலும் ஆஸ்ரயணம் இனிதாயிருந்தால் அன்றோ நெஞ்சு பொருந்தும்</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span style="color: #222222; font-family: "Arial","sans-serif";">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.</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span lang="TA" style="color: red; font-family: "Arial Unicode MS","sans-serif"; mso-bidi-language: TA;">பகவத்
ஸமாச்ரயணமாகிறது இதுக்கு இட்டுப் பிறவாத ஸர்வேச்வரனும் ஆசைப்படும்படி போகரூபமாய்
இருப்பதொன்றிரே</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span style="color: #444444; font-family: "Arial","sans-serif";">We shall see how our other preceptors have explained the same
thought in their works.</span><span style="color: #222222; font-family: "Arial","sans-serif";"></span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span style="color: #444444; font-family: "Arial","sans-serif";">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.</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span lang="TA" style="color: red; font-family: "Arial Unicode MS","sans-serif"; mso-bidi-language: TA;">அக்ரே
தார்க்ஷ்யேன பச்சாத் அஹிபதி சயநே நாத்மநா பார்ச்வ யோச் ச ஸ்ரீபூமிப்யாமத்ருப்தயா
நயந சுளகநைஸ் சேவ்ய மாநாம்ருதௌகம்</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span style="color: #444444; font-family: "Arial","sans-serif";">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.</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span style="color: #444444; font-family: "Arial","sans-serif";">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 </span><span style="color: #444444; font-family: "Arial Unicode MS","sans-serif";">“</span><span lang="TA" style="color: #444444; font-family: "Arial Unicode MS","sans-serif"; mso-bidi-language: TA;">தூயவமுதைப் பருகிப்பருகி</span><span style="color: #444444; font-family: "Arial Unicode MS","sans-serif"; mso-bidi-language: HI;">”</span><span style="color: #444444; font-family: "Arial","sans-serif";"> and
other such references in this padhigam.</span></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<br /></div>
<div style="background: none repeat scroll 0% 0% white; text-align: justify;">
<span style="color: #444444; font-family: "Arial","sans-serif";">In the next post we shall see the Saram of this Thiruvaimozhi.</span><span style="color: #222222; font-family: "Arial","sans-serif";"></span></div>
<div style="background: white; text-align: justify;">
<span style="color: #444444; font-family: "Arial","sans-serif";"><br />
Dasan<br />
Mukundhan Kidambi</span><span style="color: #222222; font-family: "Arial","sans-serif";"></span></div>
</div>
Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-88337417637976948202012-11-06T20:49:00.000+05:302013-02-06T18:15:05.673+05:30பரிவதிலீசனை பாடி - Summary<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">In this post, we shall see the saram of each pasuram in the sixth Thiruvaimozhi.</span></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">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.</span></div>
<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px; text-align: justify;">HE is " AVAPTHA SAMASTHAKAMAN"( one who attained everything) - </span><span style="color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px; text-align: justify;">‘இறைவனைப் பற்றுகின்றவர்கட்குப் பொருள் நியதி இன்று,’ என்றார்.</span><span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;"></span><br />
<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">
</span>
<br />
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">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 - <span style="background-color: transparent; color: #454545; font-family: Helvetica, Arial, sans-serif;">‘அதிகாரி நியதி இல்லை,’ என்றார்.</span></span></div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">3) Azhwar articulates that his speech, action & thought (Manas,Vakku & Kayam) were all immersed in Emperuman's Divyakalyanagunams - <span style="background-color: transparent; color: #454545; font-family: Helvetica, Arial, sans-serif;">தம்முடைய முக்கரணங்களும் பகவானிடத்தில் அன்பு கொண்டபடியை அருளிச்செய்தார்.</span></span></div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">4) Azhwar compares himself with 'NITHYASURIS" by saying that his speech,action & thoughts were always with Emperuman Like "NITYASURIS" - <span style="background-color: transparent; color: #454545; font-family: Helvetica, Arial, sans-serif;">‘நித்யசூரிகளைப் போன்று அதுவே யாத்திரை ஆயிற்று,’ என்றார்.</span></span></div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">5) Here , Azhwar lauds 'ANAYAPRAYOJANAS ' thus , Emperuman transcends himself as nectar to them - <span style="background-color: transparent; color: #454545; font-family: Helvetica, Arial, sans-serif;">‘தன்னையே பலமாகப் பற்றினார்க்கு அவன் எல்லை இல்லாத இனியன்,’ என்றார்.</span></span></div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px; text-align: justify;">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) - </span><span style="color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px; text-align: justify;">‘இப்படி இனியன் ஆனவனை விட்டு வேறு பலத்தைக் கொண்டு அகலுவதே!’ என்று தேவர்களை நிந்தித்தார்.</span><span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;"></span><br />
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">7) Azhwar coins that "ANANYAPRAYOJANAS" make use of their life time by experiencing & enjoying the Emperuman's "DIVYAKALYANAGUNAMS" - <span style="background-color: transparent; color: #454545; font-family: Helvetica, Arial, sans-serif;">‘இறைவனையே பலமாகப் பற்றினார்க்குக் காலத்தைப் போக்குதல் இன்ன வகை’ என்றார்.</span></span></div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">8) Azhwar to Samsaris that Emperuman Himself will release all from their Karmas which hindered them to attain Emperuman - <span style="background-color: transparent; color: #454545; font-family: Helvetica, Arial, sans-serif;">‘இறைவனைப் பற்றுதற்குத் தடையாக உள்ளனவற்றையும் அவன் தானே போக்குவான்,’ என்றார்.</span></span></div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">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 - <span style="background-color: transparent; color: #454545; font-family: Helvetica, Arial, sans-serif;">‘இது கூடுமோ!’ என்று ஐயம் உண்டாக, ‘வெறும் அவன் படியையோ பார்ப்பது? அருகு இருப்பார் படியையும் பார்க்க வேண்டாவோ?’ என்றார்.</span></span></div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">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.</span></div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">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 - <span style="background-color: transparent; color: #454545; font-family: Helvetica, Arial, sans-serif;">‘இவர்கள் விரோதிகளைப் போக்குவது எத்துணைக் காலத்தில்?’ என்ன, கணநேரத்திலே’ என்றார்.</span></span></div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; font-size: 12px;">11) Azhwar finishes this Thiruvaimozhi by saying that those who recites this Thiruvaimozhi will not have a rebirth in this Samsaram , will attain Moksham - <span style="background-color: transparent; color: #454545; font-family: Helvetica, Arial, sans-serif;">இத்திருவாய்மொழியைக் கற்கவே பிறக்க வேண்டா,’ என்றார்.</span></span></div>
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<span style="color: #454545; font-family: Helvetica, Arial, sans-serif;"><span style="font-size: 12px;">Sri Manavala Mamunigal puts the entire saram of this Thiruvaimozhi in one Pasuram in his Nootrandhadhi.</span></span></div>
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<span style="color: #454545; font-family: Helvetica, Arial, sans-serif;">பரிவதில் ஈசன் படியைப் பண்புடனே பேசி,</span><br />
<span style="color: #454545; font-family: Helvetica, Arial, sans-serif;">‘அரியன்அலன் ஆரா தனைக்‘கென்று- உரிமையுடன்</span><br />
<span style="color: #454545; font-family: Helvetica, Arial, sans-serif;">ஓதியருள் மாறன் ஒழிவித்தான் இவ்வுலகில்</span><br />
<span style="color: #454545; font-family: Helvetica, Arial, sans-serif;">பேதையர்கள் தங்கள் பிறப்பு.(6)</span><br />
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<span style="color: #454545; font-family: Helvetica, Arial, sans-serif;"><span style="font-size: 12px;">Kolahalan s Thirukovalur</span></span></div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-40728753024600622412012-11-03T20:29:00.000+05:302013-07-13T13:36:15.442+05:30பரிவதிலீசனை பாடி - அவதாரிகை <div dir="ltr" style="text-align: left;" trbidi="on">
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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.</div>
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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:</div>
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<span style="color: purple; font-family: inherit; font-style: inherit; vertical-align: baseline;">இவன் தன் ஸ்வருப லாபத்துக்கு உறுப்பாக கிஞ்சித்கரிக்கும் இதுதான் தன்பேறாக நினைத்திருக்கும்; இதுக்கு மேற்பட தனக்கு வேறொன்றும் வேண்டா</span></div>
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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:</div>
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<span style="color: purple; font-family: inherit; font-style: inherit; vertical-align: baseline;">அவளோட்டை சம்பந்தம் அவளுடைய ப்ரஜைகளிடத்தில் சௌசீல்யத்துக்கு ஹேது</span></div>
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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.</div>
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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 (<span style="color: purple; font-family: inherit; font-style: inherit; vertical-align: baseline;">இதர சமாஸ்ரயணம் போலே பகவத் சமாஸ்ரயணம் அருமைப்பட்டிராது</span>).</div>
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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):</div>
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<span style="color: purple; font-family: inherit; font-style: inherit; vertical-align: baseline;">த்ரவ்யதாரதம்யம் பார்ப்பதில்லை; இடுகிறவன் நெஞ்சிலே ஈரமேயாயிற்றுப் பார்ப்பது</span></div>
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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.</div>
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In the next post, we shall see the summary of this Thiruvaimozhi.</div>
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Dasan<br />
Mukundhan Kidambi</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-78950918216293959622012-11-01T18:27:00.000+05:302013-01-06T20:30:34.009+05:30வளவேழ் உலகு Summary<div dir="ltr" style="text-align: left;" trbidi="on">
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In this post, we shall see the summary of each pasuram in the fifth thiruvaimozhi - வளவேழ் உலகு.</div>
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<span style="background-color: white; color: #454545; font-family: Helvetica, Arial, sans-serif; text-align: left;">1) Azwar reprimands himself for speaking about Emperuman here - </span><span style="font-family: Arial, Helvetica, sans-serif; line-height: 28px; text-align: left;">அயோக்யன் என்று அகல பார்க்</span><span style="font-family: Arial, Helvetica, sans-serif; line-height: 28px; text-align: left;">கிறார் .</span></div>
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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 - <span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;"> </span><span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;">‘அகலுவதற்கும் நான் அதிகாரி அல்லேன்’ என்றார்.</span></div>
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<span style="text-align: justify;">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 - </span><span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.633333206176758px; text-align: justify;">சீல குணத்தைக் காட்டித் துவக்கத் துவக்கு உண்டார்.</span><br />
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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 - <span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;"> </span><span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;">‘அகல ஒட்டுவார்களோ உடையவர்கள்?’ என்றார்.</span></div>
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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 - <span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;"> </span><span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;">‘உடைய உன் திருவடிகளைக் கிட்டும்படி பார்த்தருளல் வேண்டும்,’ என்றார்.</span></div>
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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 - <span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;">அவன் அரைக்கணம் தாழ்க்க, ‘முடியப்புகுகின்றேன்’ என்றார்.</span></div>
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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 - <span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;">அவ்வளவில் இறைவன் வரக்கொள்ள, ‘அயோக்கியன்’ என்று அகன்றார்.</span></div>
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8) This Pasuram is in the form of an conversation between Emperuman and Azhwar .the conversation is as follows - </div>
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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 ? </div>
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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 ) </div>
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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 . </div>
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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 ? </div>
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Emperuman : If it is so , then you tell me , why I ate butter in Gokulam . </div>
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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 .</div>
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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 . </div>
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9) In this Pasuram Azwar replies to what Emperuman said before . </div>
<span style="text-align: justify;">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 . </span><br />
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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 . </div>
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10 ) Here , Azhwar says that Emperuman , who stopped him from moving away decide to grant him Parama Palam - <span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;">தம்மை இசைவித்துப் பரமபதத்தை அலங்கரிக்கத் தொடங்கினான் என்றார்.</span></div>
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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 - <span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px;">கற்றார்க்குப் பலம் சொல்லித் தலைக்கட்டினார்.</span></div>
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<span style="background-color: #fafeeb; font-family: GIST-TMOTChanakya; line-height: 26.649999618530273px; text-align: left;">Sri Manavala Mamunigal puts the entire saram of this thiruvaimozhi in one pasuram-</span></div>
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<span style="font-family: GIST-TMOTChanakya;"> வளமிக்க மால்பெருமை மன்உயிரின் தண்மை</span></div>
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<span style="font-family: GIST-TMOTChanakya;"> உளமுற்று அங்கு ஊடுருவ ஓர்ந்து - தளர்வுற்று</span></div>
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<span style="font-family: GIST-TMOTChanakya;"> நீங்கநினை மாறனைமால் நீடுஇலகு சீலத்தால்</span></div>
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<span style="font-family: GIST-TMOTChanakya;"> பாங்குடனே சேர்த்தான் பரிந்து.</span></div>
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<span style="font-family: GIST-TMOTChanakya;">In the next post we shall see about the pravesam of 6th Thiruvaimozhi.</span></div>
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<span style="font-family: GIST-TMOTChanakya;">Dasan</span></div>
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<span style="font-family: GIST-TMOTChanakya;">Manivannan S Thirukovalur</span></div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-89058088195749753232012-10-29T14:28:00.000+05:302013-07-11T17:34:57.633+05:30வளவேழ் உலகு அவதாரிகை - Valavezh Ulagu<div dir="ltr" style="text-align: left;" trbidi="on">
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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.</div>
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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):</div>
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<span style="color: #0c343d;">அயோக்யதாநுசந்தானம் பண்ணி அகலுவாரையும் தன் செல்லாமையைக் காட்டிப் பொருந்த விட்டுக்கொள்ளும் சீலவான்</span></div>
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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).</div>
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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:</div>
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<span style="color: #0c343d;">ஆழ்வார் கலங்கி தூதுவிட்ட இடம் ப்ரேமகார்யம்; இங்கு அகலபார்க்கிறவிடம் ஞானகார்யம்</span></div>
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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. (<span style="color: #0c343d;">நித்யசூரிகளுக்கு அனுபாவ்யமான வஸ்துவை நாம் கிட்டி தூஷிக்க பார்ப்போமல்லோம்</span>).</div>
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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 (<span style="color: #0c343d;">சேஷிக்கு அதிசயத்தை விளைக்கத் தேடுமவர்கள் தம்-தாம் விநாசம் பாரார்கள்</span>). 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 (<span style="color: #0c343d;">இனி நீர் அகலில் திருவாய்ப்பாடியில் வெண்ணை விலக்கினார் புக்க லோகம் புகுவீர்</span>). Thus, having left with no defence, we will see Azhwar finally uniting with the Lord at the end of this padhigam.</div>
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In the next post, we shall see the saram of this Thiruvaimozhi.</div>
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Dasan</div>
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Mukundhan Kidambi</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-84968284392242685132012-10-23T17:31:00.000+05:302012-12-26T18:35:47.616+05:30அஞ்சிறைய மடநாராய் ஸ்வாபதேசம் <div dir="ltr" style="text-align: left;" trbidi="on">
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In the last post we saw the meanings of each of the pasuram of this Thiruvaimozhi.</div>
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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?</div>
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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.</div>
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So Lets check out which Quality of an Acharyan is seen in each of the Birds specified in this Thiruvaimozhi.</div>
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<tr><td cellpadding="3" cellspacing="1" colspan="2"><b>Bird/Thing</b></td><td><b>Svaapadesam(Significance)</b></td></tr>
<tr><td>மடநாராய்</td><td>Stork</td><td>signifies that Acharyan has 2 wings - jnanam and Anustanam.</td></tr>
<tr><td>குயில்காள்</td><td>Cukkoo</td><td>signify that an Acharyan is always sweet and soft spoken.</td></tr>
<tr><td>அன்னங்காள்</td><td>Swan</td><td> signifies that an Acharyan can differentiate between Saaram and Asaram (good and Bad)</td></tr>
<tr><td>மகன்றில்காள்</td><td>Makanril birds </td><td> signify that an Acharyan's beautiful thirumeni is a sight to behold.</td></tr>
<tr><td>சிறுகுருகே</td><td>Sparrow </td><td>signifies that an Acharyan is Pure in his thoughts</td></tr>
<tr><td>வரிவண்டே</td><td>Bee</td><td>signifies that the beautiful Acharyan is proud of always thinking about the Feet of Emperuman</td></tr>
<tr><td>இளங்கிளியே</td><td>Parrot</td><td>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)</td></tr>
<tr><td>சிறுபூவாய்</td><td>Poovai </td><td>signifies that attending to the thirumeni of one's acharyan is the foremost duty for the atma kshemam of a shishya</td></tr>
<tr><td>பனிவாடாய்</td><td>Breeze</td><td>indicates that only an acharyan's Sambhandam is good for a shishyas upliftment and every other relationship is counterproductive</td></tr>
<tr><td>மடநெஞ்சே</td><td>Heart</td><td>Our heart should seek the feet of the acharyan who is considered as the embodiment of above qualities</td></tr>
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It is quite evident from the list above, that messengers sent by Aazhwar signifies none other than an Acharyan.</div>
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Dasan</div>
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Madhusudhanan MA</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-15643587123698614792012-10-17T13:53:00.000+05:302013-07-13T13:38:00.642+05:30அஞ்சிறைய மடநாராய் - Summary<div dir="ltr" style="text-align: left;" trbidi="on">
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The fourth Thiruvaimozhi - Amchiraya madanaarai </div>
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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 . </div>
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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.</div>
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The important kalyana guna told in this decad is APARAADHA SAHATVAM , being tolerant towards our(Jivatmas') various misdeeds . </div>
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Now let us see in brief what Parankusha Nayaki says in each pasuram . </div>
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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 ? </div>
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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 ? </div>
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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 . </div>
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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 . </div>
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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 .</div>
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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 . </div>
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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 .</div>
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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 . </div>
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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 ? </div>
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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 . </div>
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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 .</div>
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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 . </div>
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Sri Mamunigal aptly puts the entire saram of this Thiruvaimozhi in one pasuram in Thiruvaimozhi Nootrandhadhi.</div>
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அஞ்சிறைய புட்கள் தமை ஆழியா னுக்குநீர்</div>
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எஞ்செயலைச் சொல்லும் என இரந்து - விஞ்ச</div>
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நலங்கியதும் மாறன் இங்கே நாயகனைத்தேடி</div>
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மலங்கியதும் பத்தி வளம். (4)</div>
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In the next post, we shall see the Svapadesam(inner meaning) of each Pasuram.</div>
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Dasan</div>
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Manivannan - Thirukovalur</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-62085429864755055742012-10-03T12:27:00.003+05:302013-07-13T13:39:02.335+05:30அஞ்சிறைய மடநாராய் அவதாரிகை - Amchiraya MadaNaaraai<div dir="ltr" style="text-align: left;" trbidi="on">
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</xml><![endif]-->In the Amchiraya MadaNaarai padhigam (அஞ்சிறைய மடநாராய்), Azhwar turns despondent at his separation from Emperuman. He assumes a feminine form (நாயிகா பாவம்) and sends emissaries in the form of birds to appeal to Emperuman’s அபராத ஸஹத்வம் - a quality whereby He graces His devotees by being tolerant of their mistakes. </div>
<br />
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<span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"></span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">We shall begin the preamble to this Padhigam with an
interesting anecdote. Once while Nanjeeyar was giving his discourses on
Thiruvaimozhi, one of his listeners abruptly left the place, murmuring that the
discourse had turned into a sensualist’s love conversation. In the first three
decads, Azhwar had exalted Emperuman’s omnipotence (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">பரத்வம்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">)</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">,worthiness of worship (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">பஜநீயத்வம்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">) </span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">and ease of
accessibility (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">ஸௌலப்யம்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">).</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">The
listener in question appreciated the sublime nature of the Lord described in
these topics. But when the topic shifted to Amchiraya padhigam where a form of
love to God was described by Nanjeeyar, taking analogies from the experience of
mankind in this world, the disciple turned away from it, thinking that this
kind of treatment is a shock to good taste and outrageous to his wisdom.
Nanjeeyar could not but deplore the failure of his listener because the form of
love expressed here is of an elevating kind.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">Nammazhwar, having been blessed with the knowledge that
dispels all ignorance (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">மயர்வு</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">அற</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">மதி</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">நலம்</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">), immediately grew desirous of Moksham (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">ஆர்த்த</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">பிரபன்னன்</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">) and wanted to leave this world of samsara to
enjoy the permanent company of emperuman in paramapadham. However, emperuman
distanced Himself from Azhwar, thereby increasing the latter’s feeling of
separation for two reasons, as Nampillai indicates to us in the introduction to
this padhigam:</span></div>
<ul type="disc">
<li class="MsoNormal" style="line-height: normal; mso-list: l1 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">ஆமத்தில்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">சோறு</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">பாதகம்</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">: That is, when one suffers from indigestion,
feeding him more food is only going to worsen his medical condition. Such
a person should ideally starve until his metabolism becomes normal so that
he can take in further food. Similarly, Azhwar, by virtue of being in Samsaram,
is still suffering from the </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">ஆமம்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">of samsaram. The consumption (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">போக்யம்</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">) of Bhagavad anubhavam will not be digestible
by Him unless he is starved by emperuman’s separation.</span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l1 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">When emperuman
causelessly showers His grace on the jivAtma, the latter should not be in
a position to deny it (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">விலக்காமை</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">). So, emperuman distanced Himself from Azhwar
such that the thirst for moksham grows more in Azhwar and thereby makes
him undeniable of accepting His grace.</span></li>
</ul>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">Emperuman’s manliness (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">புருஷோத்தமத்வம்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">)</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> is so powerful that it
forces all jivAtmas to assume feminine forms in order to enjoy it. But an
important question in this juncture is whether it is appropriate for Azhwar to
assume the form of pirAtti in her nayika bhAvam. The answer to this question
has been clarified in the </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">கடிமலர்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">பாவை</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">சாம்ய</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">ஷட்கம்</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">in Acharya Hrudhayam. Nayanar provides samAdhanam
for this question by explaining that all jivAtmas can be considered pirAttis of
emperuman as they are dependent upon Him (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">பரதந்த்ரம்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">)</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">, owe servitude to only
Him <i>(</i></span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">ஆநந்யார்ஹ</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">சேஷத்வம்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">)</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">,
have only Him as their means (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">அநந்ய</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">ஷரணத்வம்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">)</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">,
are eligible objects of His enjoyment (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">அநந்ய</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">போக்யத்வம்</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">), obey his orders (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">ததேக</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">நிர்வாஹத்வம்</span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">) and exhibit fits of despair when separated from
Him and enjoy happiness when being with Him (</span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">கூடி</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">இருந்தால்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">தரித்தல்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">).</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">The next question that Nampillai raises in the
introduction section is the need to employ birds as emissaries. Nampillai
reasons out this question thusly: </span></div>
<ol start="1" type="1">
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo2; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">The accomplices of
Parankusa Nayaki, due to their unbridled love for her, are themselves
despondent at azhwar’s plight that they lack the strength and capability
to go as emissaries on behalf of Azhwar and</span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo2; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list 36.0pt; text-align: justify;"><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> The birds
have </span><span lang="TA" style="font-family: "Latha","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-ascii-font-family: Arial; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt; mso-hansi-font-family: Arial;">பக்ஷபாதம்</span><span lang="TA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;"> </span><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">for Azhwar, i.e. they will obey nayaki’s
words. In addition, the birds are endowed with wings which can take them
to emperuman’s abode with the message of nayaki, something that is not
possible for Nayaki’s accomplices.</span></li>
</ol>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-IN; mso-bidi-language: SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 0pt;">Dasan<br />
Mukundhan Kidambi</span></div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com1tag:blogger.com,1999:blog-3549295645954031043.post-25579349202369067382012-09-28T12:02:00.000+05:302012-10-03T12:39:21.602+05:30அறுவர் தம் பிறவி அஞ்சிறையே <div dir="ltr" style="text-align: left;" trbidi="on">
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In the last post, we saw the summary of the Thiruvaimozhi - Pathudai(பத்துடையடியவர்). In this post, we shall see an interesting anubavam in the last pasuram of this Thiruvaimozhi.</div>
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In the pasuram அமரர்கள் தொழுதுஎழ அலைகடல் கடைந்தவன் தன்னை(11), when telling about the Palan for the persons who learn this Thiruvaimozhi Sri Aazhwar says </div>
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அமர்சுவை ஆயிரத்து அவற்றினுள்</div>
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இவைபத்தும் வல்லார்</div>
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அமரரோடு உயர்விற்சென்று அறுவர்தம்</div>
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பிறவி அஞ்சிறையே.</div>
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The basic meaning of this lines is that those who learn this Thiruvaimozhi would be relieved from Samsaram and rejoice in Paramapadam along with Nityasuris. Sri Nampillai asks an interesting question that Aazhwar's words should have been that first we should be relieved from this samsaram and then reach the status of Nityasuris but the formation of words are in the reverse order - பிறவி அற்று அமரரோடு உயர்விற்சென்று - என்ன வேண்டாவோ? </div>
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He answers this question in his usual way that When a Chetanan learns this Thiruvaimozhi, Emperuman will consider this chetanan as one of a Nityasuri and it is only a matter of time before this Person reaches Paramapadam. An example for this would be, when a King is imprisoned by another king and his army relieves him from the prison, the moment the relieve him they would place the Crown(kreedom) on him even before they cut off his chains and then its just a matter of time before he sits on the original thrown - இப்பத்தைக் கற்றபோதே இவனை நித்யசூரிகளில் ஒருவனாக நினைப்பன்; பின்னைச்சரீரத்தின் பிரிவு பிறந்தால் போய்ப்புகுவான் இத்தனை. அதாவது, சிறையிலே ராஜகுமாரன் தலையிலே முடியை வைத்துப் பின்னைச் சிறையை வெட்டிவிடுவாரைப் போலே, நித்யசூரிகள் வரிசையைக் கொடுத்துப் பின்னைச் சம்சாரமாகிற அஞ்சிறையைக் கழிப்பான் என்றபடி. Convincing isn't it?</div>
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In the next post we shall see the Avatharikai of the fourth Thiruvaimozhi - அஞ்சிறைய.</div>
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Dasan</div>
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Madhusudhanan</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-88999850141021242122012-09-20T14:32:00.001+05:302013-07-13T13:39:27.999+05:30பத்துடையடியவர் - Summary<div dir="ltr" style="text-align: left;" trbidi="on">
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In the first and second Thiruvaimozhis, Nammazhwar experienced Emperuman's "PARATVAM" and "BHAJANIYATVAM" respectively. In the third Thiruvaimozhi, Azhwar gets himslef immersed into "SAULABHYAM" (simplicity or simplistic nature) of Emperuman. </div>
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Let us see in brief the summary of each pasuram.</div>
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1. Nammazhwar rejoices by remembering the "SAULABHYAM" of Emperuman with instances from "NAVANEETHA CHAURYAM" (The Butter Theft) of Krishnavataram and suddenly enters transcendental sleep for six months - ‘எளியவன்’ என்றார்.</div>
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2. Azhwar starts Upadesham from this pasuram that Sriman Narayanan, who incarnates himself with many Avatarams in the Samsaram has SAULABHYAM as his SWABHAVAM (Nature) and gives the MOKSHAM and be Anthrathma for his Adiyars (disciples), however for others He will be unattainable - சொன்ன அவ்வெளிமையை வகைப்படுத்தி அருளிச்செய்தார்.</div>
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3. Azhwar narrates that no one can know the facts of Emperuman's Avatarams who does astonishing creations and destructions through devas like Brahma and who is Antharathma for Chetanas & Achetanas - அவனுடைய அவதார ரஹஸ்யம் ஒருவர்க்கும் அறிய நிலம் அன்று, என்றார்.</div>
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4. Azhwar articulates that Emperuman is too simplistic in his Avatarams. He is very fluent to his Adiyars and unattainable for the rest - ‘அத்தன்மைகள் தாம் அடியார்க்கு அறியலாம்; அல்லாதார்க்கு அறியப்போகா, என்றார்.</div>
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5. Azhwar tells that Sriman Narayanan is easily attainable by Bhakti and Prapathi Margam which He himself advices in BHAGAVATH GITA - இப்படிப்பட்டவனை அவன் அருளிச்செய்த பத்தி மார்க்கத்தாலே அடைமின், என்றார்.</div>
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6. Azhwar says that it might be possible to attain the knowledge of Athma which differs from Achetanas but it is impossible to come with a conclusion about Emperuman's Stithi - அடையத்தக்க பொருள் இன்னது, என்றும், அடையும் விதம் இன்னது என்றும் அருளிச்செய்தார்.</div>
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7. Azhwar urges the Samsaris that Emperuman is the Antharathma for all the three devas Brahma,Vishnu & Shiva. So without any confusion and any delay attain the lotus feet of Sriman Narayana - நீங்கள் சில் வாழ்நாள் பல்பிணிச்சிற்றறிவினிர் ஆகையாலே, விளம்பிக்க ஒண்ணாது; கடுக அடைமின, என்றார்.</div>
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8. Azhwar advices the Samsaris that we need not fear of our huge past Karmas. It will be vanished by default when we surrender to Emperuman(Prapathi) - பற்றிய அளவில் விரோதிகள் அடங்கலும் நசிக்கும், என்றார்.</div>
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9. Azhwar explains that Emperuman who created the Brahmarudras and has given place in his Body (Divyamangalavigraham), comes down to the Samsaram which is created by them, by his Sangalpam which shows his Thirukkalyanaguam "SAULABHYAM" - பிரமன் சிவன் முதலியோர்கட்கும் காரணமானவன் வந்து அவதரிக்கைக்குக் காரணம் அருளிச்செய்தார்.</div>
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10. Azhwar pauses the Upadesham and wants to submerge in worshipping the Lotus Feet of THRIVIKRAMA which measured the Tri-LOKAS - இப்படி எளியவனானவனை முக்கரணங்களாலும் அனுபவிக்கப் பாரித்தார்.</div>
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11. Finally Azhwar concludes the decad by saying the Phalasruthi that the reciters of this Thiruvaimozhi will get the status of Nithyasuris and will be unlocked from the Samsaram - இவற்றைக் கற்க வல்லவர்கள் நித்யசூரிகளோடு ஒத்த உயர்வினையுடையராய்த் தங்களுடைய பிறவியாகிற விலங்கு அறப்பெறுவர்கள், என்றார்.</div>
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<b>Summary</b>: </div>
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Swami Manavala Mamunigal briefs this decad in his Thiruvaimozhi Nootrandadhi's third pasuram "Pathudaiyorku - பத்துடையோர்க்கு", that Nammazhwar explains the Thirukkalyanagunam "SAULABHYAM" of Emperuman who is totally differs from all and the master for all, incarnates himself down to the Samsaram as SRIRAMA, SRIKRISHNA etc to unlock his Bhaktas from the samsaram and raise them to the status of Nithyasuris.</div>
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பத்துடையோர்க்கு என்றும் பரன் எளியனாம்பிறப்பால்*<br />
முத்திதரும் மாநிலத்தீர்! மூண்டு அவன்பால் - பத்திசெயும்<br />
என்றுரைத்த மாறன்றன் இன்சொல்லாற் போம்* நெடுகச்<br />
சென்ற பிறப்பாம் அஞ்சிறை. (3)<br />
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Dasan<br />
Kolahalan S - Thirukovalur</div>
Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-81696183545878649492012-09-14T15:06:00.000+05:302012-09-14T17:14:52.533+05:30Pathudai - பத்துடையடியவர் அவதாரிகை<div dir="ltr" style="text-align: left;" trbidi="on">
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In the First Thiruvaimozhi, Aazhwar enjoyed the kalayana Gunam - Paratvam of Emperuman, In the second He enjoyed the Gunam - Bhajaneeyatvam. In this Thiruvaimozhi, Sri Aazhwar is talking about a Gunam that is most useful for people like us - Saulabyam(elimai - ஸௌலப்யம்). Out of all charitrams Aazhwar is mentioning about how easily he was caught and bound to the mortar, pleading, for stealing butter from the milkmaid's churning pail - மத்துறு கடை வெண்ணெய் களவினில் உரவிடையாப்புண்டு எத்திறம் உரலினோடிணைந்திருந்தேங்கிய <b>எளிவே</b>.</div>
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When starting avatharikai for this thiruvaimozhi, Sri Nampillai beautifully emphasizes the greatness of this Gunam. He does it with an example. Is it possible for a person who lost both his hands to climb on an Elephant? The general answer is NO. However if the Elephant itslef bends down and allows the person to climb, then he can easily climb. Such is the saulabyam of Emperuman who lifts(retrieves) us from samsaram by himself.</div>
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Sri Nampillai continues, If reaching Emperuman is so simple then how there are people still who doesn't do this? The answer he gives is that, that noble simplicity of Emperuman itself make people not reach him. Emperuman took many avatarams to show his simplicity, however people started to question "Is he just another one among us? Is he also just another one who steals Butter and get caught for the act?". Again, He emphasizes his answer with examples. </div>
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<li style="text-align: justify;">Noble people create Ponds and wells to be used by public. However we see both types of usages for the ponds - good and bad. Some people use it for drinking and other purposes and some people commit suicide diving in the pond. It is absolutely not the mistake of the pond - அறவோர் சிலர் ஏரி கல்லினால், சேற்றிலே தலையை நொழுந்திப் பட்டுப் போகாநிற்பர் சிலர்; விடாயர் அதிலே முழ்கி விடாய் தீர்ந்து போகாநிற்பர்கள்.</li>
<li style="text-align: justify;">When we light a Lamp, It gives brightness to the place, however there are few insects which fall in the fire and finish themselves. So it is not the mistake of the lamp - விளக்கை ஏற்றினால் அதிலே விட்டில் முதலிய சில பொருள்கள் விழுந்து முடிந்து போம்; சிலர், அதன் ஒளியிலே உய்வு பெறுவர்கள்.</li>
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In similar lines, many Aazhwars have described Emperuman as Pond and Lamp. Few instances are ‘வாசத்தடம்’, ‘மரகதமணித்தடம்’ and ‘வேங்கடமலைமேல் மேவிய வேத நல் விளக்கை’, ‘ஆயர் குலத்தினில் தோன்றும் அணிவிளக்கை’, ‘வெங்கதிரோன் குலத்துக்கு ஓர் விளக்காய்த் தோன்றி’.</div>
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In Krishnavataram, there were both types of people. First type is people who stood against Emperuman and perished viz. Banasuran, Sisupalan, Chakatasuran etc. However there were people who realized the greatness of Emperuman and this Gunam - Saulabyam and achieved him through their love like Akroorar, Malakarar etc - சிசுபாலன், பூதனை, சகடாசுரன், இரட்டைமருத மரங்கள் இவர்கள் எதிரிட்டு முடிவுற்றமையும், அக்குரூரர் மாலாகாரர் முதலியோர் அடைந்து உய்வு பெற்றமையும் காண்க.</div>
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In the next post, we shall see the essence of this Thiruvaimozhi.</div>
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Dasan</div>
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Madhusudhanan MA</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com1tag:blogger.com,1999:blog-3549295645954031043.post-63734191100339198812012-09-10T17:25:00.000+05:302012-09-14T16:38:06.801+05:30வண்புகழ் நாரணன் திண்கழல் சேரே<div dir="ltr" style="text-align: left;" trbidi="on">
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In the first Thiruvaimozhi, Sri Aazhwar experienced and explained the utmost form of the Brahmam, however he did not mention the name of the Brahmam in the first thiruvaimozhi and also in the first 9 pasurams of second Thiruvaimozhi. Till now Aazhwar has been using the words 'Avan', 'Evan' etc. It is only in the 10th pasuram of this Thiruvaimozhi "எண்பெருக்கந்நலத்து", Aazhwar specifies the name Naranan(Narayanan) and advises us to seek his lotus feet - வண்புகழ் நாரணன் திண்கழல் சேரே.</div>
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It is the same method that is used in Vedas and Veda Vyasar's Brahma Sutram. Vedas or BrahmaSutram first conveys the Nature of Ultimate Reality (Parabrahman or Paramathma) without mentioning the name....later it tells that the parabrahmam is none other than Sriman Narayanan.</div>
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As Sri Madurakavi Azhwar says, "மிக்க வேதியர் வேதத்தின் உட்பொருள் நிற்கப்பாடி என்நெஞ்சுள் நிறுத்தினான்" where he says, In Thiruvaimozhi, Sri Nammazhwar has explained the in depth meanings of Vedas. It is well known that Thiruvaimozhi is the essence of Vedas, it is worth noting even the style of Thiruvaimozhi is similar to that of Vedas, Upanishads and BrahmaSutram etc. </div>
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Also, it is in this same pattern Sri Mudhalaazhwargal started their prabandams. We can realize this method when see the in depth meanings(Svapadesam) of the first pasurams of each of them. Intially, Sri Poigaiaazhwar said "வையம் தகளியா வார்கடலே நெய்யாக" where he meant Paramatma is Ubaya Vibhuthi Nathan. Then Sri Boothathaazhwar said "அன்பே தளியா ஆர்வமே நெய்யாக " where he meant, Paramaatma is jnana swarupi(Symbol of jnana) & Narayanan. Then Sri Peyaazhwar said "திருக்கண்டேன் பொன்மேனி கண்டேன்", He is not just Narayanan but Sriman Narayanan. </div>
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We can see that, all Aazhwars not only share the same concepts, but they also used the same methodologies. That is why they are rightly called as - "பேசிற்றே பேசும் ஏக கண்டர்கள்".</div>
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In the eedu vyakyanam of this pasuram, an interesting Aithihyam(incident) is mentioned. Once when Sri Koorathalwan was explaining this pasuram to his Sons Sri Parasara and Vedavyasa Bhattars, he said to them - "since this pasuram is equivalent to Thirumantram you have to know the meaning from your acharyan(Embar). So please go to and learn the meaning from him". When they stood up to leave Aazhwan again asked them to sit and said -"As Aazhwar has said 'மின்னின் நிலையில மன்னுயிராக்கைகள்' who knows what would happen next? So I myself will teach you the meaning of this Pasuram now".<br />
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Following is the extract of this Aithihyam from Kanchi Sri PB Annangaracharyar Swamy's Divyartha Deepikai -<br />
இக்குமாரரிருவர்க்கும் ஒருகால் கூரத்தாழ்வான் திருவாய்மொழிப்பொருள் சொல்லிவரும் போது, எண்பெருக்கந்நலத்து இத்யாதியான இப்பாசுரம் வந்தவளவிலே இது திருமந்திரார்த்தத்தை விவரிக்கிறதாதலாலும் மந்த்ரார்த்தம் ஆசார்யரிடத்திலேயே கேட்டறிய வேண்டியதாதலாலும் அதனை அவர்கட்குச்சொல்லாது நிறுத்தி ‘இதனை உங்கள் ஆசார்யர் பக்கலிலே கேட்டுக் கொள்ளுங்கள்’ என்று சொல்ல, அதனை விரைவில் அறிந்துகொள்ளவேணுமென்னும் அவாவினால் உடனே அவர்கள் எழுந்து தங்கள் ஆசார்யரான எம்பார் எழுந்தருளியிருக்குமிடத்தைக் குறித்துப் போகவுக்கவளவில், ஆழ்வான் யாக்கை நிலையாமயைத் திருவுள்ளத்திற் கொண்டு அவர்களை அழைத்து, ‘இன்னபோது இன்னாரிப்பர் இன்னார் போவாரென்று தெரியாது, ஆதலால் இருந்துகேளுங்கள்’ என்று திருமந்திரத்தைச் சொல்லி இப்பாட்டின் பொருளையும் விவரித்து, இப்பாசுரத்தைத் திருமந்திரத்தின் அர்த்தமாக நினைத்திருங்கள்’ என்று பணித்தருளினார்.<br />
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Such was our Poorvacharyas' involvement in DivyaPrabandhams. <br />
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Dasan</div>
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Madhusudhanan MA</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-24754418037445799932012-09-07T17:07:00.000+05:302012-09-14T16:38:06.797+05:30வீடுமின் முற்றவும்? முற்றவும் வீடுமின்?<div dir="ltr" style="text-align: left;" trbidi="on">
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In this second Thiruvaimozhi Veedumin Mutravum(வீடுமின் முற்றவும்), Sri Azhwar explains them the danger and impurities in the Samsaram and asks them to concentrate fully on Emperuman's Kalyanagunas by erasing other things of the Samsaram from their mind.</div>
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In the first pasuram, he advises us(samsaris) to detach our mind from all the worldly things and start worshipping the true Master(Vaguttha seshi). When we look at the sandhai of that pasuram, it starts like வீடுமின் முற்றவும் instead of முற்றவும் வீடுமின்(which is the general practice). In general, when we frame a sentence, we start with the noun and then the verb. Here the noun is முற்றவும் and verb is வீடுமின்.</div>
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Sri Nampillai asks this question in his Eedu and provides the answer to the question by himself. He answers the question by giving 2 examples</div>
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<li style="text-align: justify;">When a person is sleeping in his house with all doors shut and at that time the roof catches fire, any onlooker would first try to save the person and then try to put off the fire. He would first ask the sleeping person to come out immediately and then explain to him that his house is under fire. If he does viceversa, by the time he explains that the house is under fire and it could burn the entire house, the fire would spread and finish the other person and the house - ஒருவன் வீட்டிற்குள்ளே கிடந்து உறங்காநிற்க, நெருப்புப் பற்றிப் புறம்பே எரிந்தால், ‘வெளியே வா,’ என்று சொல்லி, பின்னர், ‘நெருப்பு’ என்பாரைப் போலே. </li>
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<li style="text-align: justify;">When a kid is holding a snake(without that knowledge that the snake could attack anytime), any onlooker would first ask the kid to leave the snake and run elsewhere rather than explaining the kid about the svarupam of the Snake, like, 'Listen kid, you are holding a snake and it is dangerous and if it bites you blah blah' etc. - சிறுகுழந்தை கையிலே பாம்பைப் பிடித்துக்கொண்டு கிடந்தால், போகடச்சொல்லி, பின்னர், ‘பாம்பு’ என்பாரைப் போலே. </li>
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<span style="text-align: justify;">It is in similar pattern, Sri Aazhwar says வீடுமின் முற்றவும் instead of முற்றவும் வீடுமின், where he advises we the samsaris, to leave the affinity towards samsaram which is poisonous like a snake and which would finish us like a fire.</span><br />
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Dasan</div>
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Madhusudhanan MA</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-39506121958319977542012-09-03T12:09:00.000+05:302012-09-14T16:38:06.799+05:30வீடுமின் முற்றவும் - A Summary<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="text-align: justify;">Sri Nammazhwar experiences the Paratvam or utmost Greatness of Emperuman in the first decad. In this Thiruvaimozhi Veedumin Mutravum(), he experiences the Kalyanagunam called " BHAJANIYATVAM " of Emperuman.</span><br />
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Having seen the pitiable state of Samsaris, who have not realized their selves, Nammazhwar gives Upadhesham (advice) to the them in this Thiruvaimozhi. We shall see the summary of each pasuram in brief.</div>
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In the first pasuram Nammazhwar says to Chetanas that we detach our mind from all the worldly things and start worshipping the true Master(Vaguttha seshi) - ‘வேறுபட்ட பொருள்களை விட்டு, சர்வேஸ்வரன் பக்கல் ஆத்மாவைச் சமர்ப்பிக்க இசைமின்’, என்றார். </div>
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Here a question arises that how the attachment in the worldly things can be suddenly wiped out? Azhwar answers the question in the second pasuram that, by seeing the impurities in the Samsaram leads us to detached from it - ‘வேறுபட்ட பொருள்களின் குற்றங்களைக் கண்ட அளவில் விடலாம்’, என்றார்.</div>
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In the third pasuram Azhwar tells that one has to root out his Ahamkara Mamakaras (egoism) to do Bhagavath Sharanagathi(complete surrender on the lotus feet of Sriman Narayana) - விடுந்தன்மையினைச் சுருங்க அருளிச்செய்தார்.</div>
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In the fourth pasuram Nammazhwar propagates that Emperuman (Paramatma) completely differs from the Chith and Achith. And the Paramatma is the embodiment oh happiness (Ananda Mayam). So worship the Paramatma without any attachments in the Samsaram - பற்றப்படுகிற பொருளின் நன்மையினை அருளிச்செய்தார்.</div>
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In the fifth pasuram Azhwar explains that to attain the abode of Sriman Narayana, Kaivalyam (self experience) comes as a hurdle. It should be neglected totally to attain MOKSHAM - பற்றுமிடத்தில், வரும் தடைகளை நீக்கும் வழியினை அருளிச்செய்தார்.</div>
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Nammazhwar in the sixth pasuram states that, Emperuman shows affection more on the Mumukshus (one who eagers to attain Moksham) rather than towards Nithyasuris - 'ஈஸ்வரன் க்ருபையே உருவானவன்', என்றார்.</div>
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In the seventh pasuram Azhwar states to surrender into the feet of Emperuman, one who has the Jeevatmas as his Shariram and one who is the abode of Kalyanagunas - ‘சம்பந்த ஞானம் உண்டாகவே பொருந்தலாம்’, என்றார்.</div>
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Aazhwar in the eighth pasuram asks the Samsaris to channelize their mind, speech and action towards Emperuman from the worldly things - ‘வேறு உபகரணம் தேடவேண்டா; அவன் தந்த உறுப்புகளை அவனுக்கு ஆக்க அமையும்’, என்றார்.</div>
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In the ninth pasuram, Azhwar says that the Ajnanam will be vanished automatically if we start worshipping with your mind, speech, and action - ‘அப்படிச் செய்யவே, வழிபாட்டிற்குத் தடையாக உள்ளவை எல்லாம் தாமாகவே நீங்கும்’, என்றார்.</div>
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In the tenth pasuram, Azhwar states that those who surrender themselves at the lotus feet of the Sriman Narayanan should worship him by chanting the "Thirumanthram" - பஜனீய மந்த்ரம் இன்னது என்றார்.</div>
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By the last pasuram Azhwar concludes that this second decad is done in order to help a samsari and is the essence of the thousand Thiruvaimozhi Pasurams - ‘இவைதாம் வாய் வந்தபடி சொன்னவை அல்ல; சேதனருடைய நன்மைக்குத் தக ஆராய்ந்து சொல்லப்பட்டவை,’ என்கிறார். ‘இவைதாம் ஹித தமமாய் இருப்பன ஆகையாலே, எப்போதும் ஒக்க ஓரப்படுவன,’ என்கிறார் எனலுமாம்..</div>
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<b>Summary</b>: Swami Manavala Mamunigal summaries the second decad in his Nootrandadi's (திருவாய்மொழி நூற்றந்தாதி) second pasuram that Swami Nammazhwar wants to share his Bhagavath Anubhavams with Samsaris. But Samsaris are fully submerged with the worldly things. So Azhwar explains them the danger and impurities in the Samsaram and asks them to concentrate fully on Emperuman's Kalyanagunas by erasing other things of the Samsaram from their mind.</div>
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வீடுசெய்து மற்றெவையும் மிக்கபுகழ் நாரணன்தாள்<br />
நாடுநலத் தால் அடைய நன்குரைக்கும் – நீடுபுகழ்<br />
வண்குருகூர் மாறன் இந்த மாநிலத்தோர் தாம்வாழப்<br />
பண்புடனே பாடியருள் பத்து.(2)<br />
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Dasan</div>
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Kolahalan S, Thirukovalur</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-24586279661280979792012-08-30T21:27:00.001+05:302012-09-14T16:38:06.796+05:30Veedumin Mutravum - வீடுமின் முற்றவும் அவதாரிகை <div dir="ltr" style="text-align: left;" trbidi="on">
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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.</div>
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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.</div>
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Q. Has Aazhwar found the limits of Emperuman and there is nothing left to enjoy in him?</div>
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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).</div>
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Q. Is Aazhwar's love and passion for Emperuman is small that it lasted for just a bit?</div>
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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.</div>
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Q. Has Aazhwar's passion for Enjoying Emperuman subsided after a time period?</div>
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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). </div>
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Q. Is Aazhwar advicing People just to assume the role of Acharya or does he expect Fame or substance or worships in return?</div>
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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.</div>
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Q. So, What are the pruposes of Aazhwar's Upadesam to others?</div>
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A. Nampillai answers this final question in a majestic way, He says that Aazhwar started the Updesam to others for the following Purposes.</div>
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<li style="text-align: justify;">As Sastram says, "<span style="font-family: Arial, Helvetica, sans-serif; line-height: 28px;">ஏக: ஸ்வாது ந புஞ்ஜீத</span>" which means a great things must not be enjoyed by single person but it should be shared and enjoyed with many.</li>
<li style="text-align: justify;">As Sastram says,"<span style="font-family: Arial, Helvetica, sans-serif; line-height: 28px;">போதயந்த: பரஸ்பரம்</span>" which means whatever knowledge we have should be shared with others.</li>
<li style="text-align: justify;">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. </li>
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Valluvar also mentions about this noble Gunam -<br />
அந்தணர் என்போர் அறவோர் மற்றெவ்வுயிர்க்கும்<br />
செந்தண்மை பூண்டொழு கலான்(30)<br />
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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 </div>
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".............உயிருக்கும் அறிய என்று அடைவு கெட அதபஸ்கர்க்கு உபதேசிக்கிறது ஞாலத்தார் பந்தபுத்தியும், அநர்தம் கண்டு ஆற்றாமையும், மிக்க கிருபையும் இறே."(203)</div>
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"தாய்க்கும் மகனுக்கும் தம்பிக்கும் இவர்க்கும் இவர் அடி பணிந்தவர்க்குமே இவை உள்ளது."(204)<br />
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<table border="1" style="text-align: justify;" widht="90%"><tbody>
<tr><td>தாய்க்கும்</td><td>Thai(Mother)</td><td>Sita Piratti who advised Ravananan to seek Rama's refuge. </td></tr>
<tr><td>மகனுக்கும்</td><td>Magan(Son)</td><td>Prahladhan who advised HiranyaKasipu to seek Narayanan</td></tr>
<tr><td>தம்பிக்கும்</td><td>Thambi(Brother)</td><td>Vibeeshanan who advised Ravananan to leave Sita piratti and seek Rama's refuge.</td></tr>
<tr><td>இவர்க்கும்</td><td>Ivar(Nammazhwar)</td><td>Nammazhwar who advised to the people like us.</td></tr>
<tr><td>இவர் அடி<br />
பணிந்தவர்க்குமே</td><td>Sri Ramanujar</td><td>Sri Ramanujar who leads us to Emperuman through his sammandham</td></tr>
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We can realize the greatness of this elite group, when we think of their charitrams.<br />
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In the next post, we shall see the saram of this Thiruvaimozhi.</div>
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Dasan</div>
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Madhusudhanan MA</div>
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Anonymoushttp://www.blogger.com/profile/10018361082919025097noreply@blogger.com0tag:blogger.com,1999:blog-3549295645954031043.post-70336675434134054792012-08-27T21:20:00.001+05:302012-09-14T16:38:06.803+05:30Indra Dhanus - இந்திர தனுஸ் <div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: inherit; text-align: justify;">The Aruna Prasnam(1st prasnam) of the Taitiriya Aranyakam narrates an interesting tale of a battle between Devas and Asuras. It descibes the following.</span><br />
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<span style="font-family: inherit;">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"). </span></div>
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<span style="font-family: inherit;">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"). </span></div>
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<span style="font-family: inherit;">The gigantic size of the bow and Rudra's terrifying mood were terrifying to the entire world, which watched the scene with utmost fear. </span></div>
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<span style="font-family: inherit;">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. </span></div>
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<span style="font-family: inherit;">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". </span></div>
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<span style="font-family: inherit;">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". </span></div>
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<span style="font-family: inherit;">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. </span></div>
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<span style="font-family: inherit;">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- </span><span style="background-color: white; font-family: sans-serif; line-height: 19px; text-align: left;">சுரரறிவரு நிலை</span><span style="font-family: inherit;">" for the line "</span>புரம் ஒரு மூன்று எரித்து அமரர்க்கும் அறிவியந்து; அரன் அயன் என உலகு அழித்து அமைத்து உளனே."<span style="font-family: inherit;">- "taan poottina </span><span style="font-family: inherit;">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).</span></div>
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<span style="font-family: inherit;">Eedu - <span style="line-height: 28px; text-align: left;">"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 </span></span> <span style="font-family: Arial, Helvetica, sans-serif; line-height: 28px;">ஈஸ்வரன் </span> <span style="font-family: inherit;"><span style="line-height: 28px; text-align: left;">அந்தராத்மாவாய் </span></span> <span style="font-family: Arial, Helvetica, sans-serif; line-height: 28px;">நிற்க வேணும்</span><span style="font-family: inherit;"><span style="line-height: 28px; text-align: left;">.</span></span></div>
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<span style="font-family: inherit; line-height: 28px; text-align: left;"><br /></span><span style="font-family: inherit; line-height: 28px; text-align: left;">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.</span></div>
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<span style="font-family: inherit; line-height: 28px; text-align: left;">Indeed, an interesting Anubavam in Eedu.</span><br />
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<span style="font-family: inherit; line-height: 28px; text-align: left;"><br /></span><span style="font-family: inherit; line-height: 28px; text-align: left;">Dasan</span></div>
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<span style="font-family: inherit;"><span style="line-height: 28px; text-align: left;">Madhusudhanan MA</span></span></div>
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