வாயும் திரை - Avatharikai

In the previous Poruma Neelpadai thiruvaimozhi, Azhwar enjoyed the easy accessibility, greatness, and the captivating form of Thirukkurungudi Nambi in the pasuram “maNiyai vAnavar” (மணியை வானவர் கண்ணனைத் தன்னதோரணியை). 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.

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 Amchiraya Mada Naraai (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.

அவதாரத்திலே அனுபவிக்கக் கோலிப் பெறாததாகையாலே, “அது ஒருகாலத்திலே, நாம் பிற்பாடராகை” என்று ஆறலாம்; இது அங்ஙனன்றிக்கே, உகந்தருளின நிலத்திலே அனுபவிக்க ஆசைப்பட்டுப் பெறாமையாலே வந்த ஆற்றாமையாலே இது கனத்திருக்கும்.

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.

எம்பெருமானோடே கலந்து பிரிந்து ஆற்றாமையினால் நோவுபடுகிறாள் ஒரு பிராட்டி, ஆற்றாமை கைகொடுக்க லிலோத்யாநத்திலே   புறப்பட்டு, அங்கே வர்த்திக்கிற பதார்த்தங்களைக் கண்டு, அவையுமெல்லாம்  பகவதலாபத்தாலே நோவுபடுகிறனவாகக் கொண்டு…

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.

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.

Dasan

Mukundhan Kidambi

பொருமா நீள்படை - Avatharikai

The Poruma Neelpadai thiruvaimozhi brings out the essence of Srivaishnava Sampradhayam by explaining the concept of the Lord’s causeless grace (நிர்ஹேதுக க்ருபை).

In the previous ‘Ivaiyum avaiyum’ thiruvaimozhi, we saw how azhwar describes His union with the Supreme Lord (ஸர்வாங்க ஸம்ச்லேஷம்) by highlighting the auspicious attribute Satyma Bhoga Pradatvam. 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.

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.

பேற்றில் இனி இதுக்கு அவ்வருகு ஏற்றமாகச் செய்துகொடுக்கலாவது ஒன்றுமில்லை; இனி இதினுடைய அவிச்சேதத்தை பண்ணிக்கொடுக்கையே உள்ளது

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.

பேறு கனத்திருந்தது; இப்பேற்றின் கனத்திற்கு ஈடாயிருப்பதொரு நன்மை தம்தலையில் இன்றிக்கேயிருந்தது

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 means to salvation. Nampillai compares this to a trade where one takes possession of a kingdom by offering a lemon in return for the transaction.

 ஒருவன் ஓர் எலுமிச்சம்பழம் கொடுத்து ராஜ்யத்தைப் பெற்றால் அது விலையாயிராதே

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.

ஸர்வேச்வரன் அடியாக வரும் பேற்றுக்கு இத்தலையால் ஓரடி நிரூபிக்கலாயிராதே

Pillai Lokacharyar brings out the essence of the same concept in the following Srivachanabhushana sutram:

இழவுக்கு அடி கர்மம். பேற்றுக்கு அடி க்ருபை

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.

Dasan,
Mukundhan Kidambi

பிறவித்துயரற - அவதாரிகை

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

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

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

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

ஆராதனம் எளிதாயிருந்தாலும் ஆஸ்ரயணம் இனிதாயிருந்தால் அன்றோ நெஞ்சு பொருந்தும்

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

பகவத் ஸமாச்ரயணமாகிறது இதுக்கு இட்டுப் பிறவாத ஸர்வேச்வரனும் ஆசைப்படும்படி போகரூபமாய் இருப்பதொன்றிரே

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

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

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

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

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

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

Dasan
Mukundhan Kidambi

பரிவதிலீசனை பாடி - Summary

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dasan

Kolahalan s Thirukovalur

பரிவதிலீசனை பாடி - அவதாரிகை

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

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

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

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

அவளோட்டை சம்பந்தம் அவளுடைய ப்ரஜைகளிடத்தில் சௌசீல்யத்துக்கு ஹேது

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

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

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

த்ரவ்யதாரதம்யம் பார்ப்பதில்லை; இடுகிறவன் நெஞ்சிலே ஈரமேயாயிற்றுப் பார்ப்பது

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

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

Dasan
Mukundhan Kidambi

வளவேழ் உலகு Summary

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

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

  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

        வளமிக்க மால்பெருமை மன்உயிரின் தண்மை

        உளமுற்று அங்கு ஊடுருவ ஓர்ந்து - தளர்வுற்று

        நீங்கநினை மாறனைமால் நீடுஇலகு சீலத்தால்

        பாங்குடனே சேர்த்தான் பரிந்து.

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

Dasan

Manivannan S Thirukovalur

வளவேழ் உலகு அவதாரிகை - Valavezh Ulagu

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

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

அயோக்யதாநுசந்தானம் பண்ணி அகலுவாரையும் தன் செல்லாமையைக் காட்டிப் பொருந்த விட்டுக்கொள்ளும் சீலவான்

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

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

ஆழ்வார் கலங்கி தூதுவிட்ட இடம் ப்ரேமகார்யம்; இங்கு அகலபார்க்கிறவிடம்  ஞானகார்யம்

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

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

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

Dasan

Mukundhan Kidambi

Artha Panchakam - அர்த்த பஞ்சகம்

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

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

A brief brush up on the five -

1. Para Swarupam  - Nature of paramatma

2. Jeevatma Swarupam - Nature of Jeevatma

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

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

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

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

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

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

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

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

மிக்க இறைநிலையும் மெய்யாம் உயிர்நிலையும்

தக்க நெறியும் தடையாகித் -- தொக்கியலும்

ஊழ்வினையும் வாழ்வினையும் ஓதும் குருகையர்கோன்

யாழின் இசை வேதத்தியல்.

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

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

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

Please share your comments and feedback.

Dasan

Madhusudhanan MA

Vishaya Vailakshanyam - விஷய வைலக்ஷண்யம்

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

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

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

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

Elsewhere, in Acharya Hrudayam Sri Alagiya Manavala perumal Nayanar says 

"த்வயார்த்தம் தீர்க்க சரணாகதி என்றது சாரசங்க்ரஹத்திலே "

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

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

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

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

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

Please share your feedback and comments for this series.

Dasan

Madhusudhanan MA

Prabandha Vailakshanyam 2 - பிரபந்த வைலக்ஷண்யம்

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

First, Jignyasu Prsanams(questions)

1.To which category these Prabandhams belong to?

2.Why were these Prabandhams born?

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

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

5.How the authenticity of these Prabandhams are proved? 

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

7.Who are authorized to learn this Prabandhams? 

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

9.What is the reason behind rendering these prabandhams?

Answers given by Sri Nampillai

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

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

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

4.Authenticity can be known from their own words.

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

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

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

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

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

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

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

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

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

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

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

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

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

Answers given by Sri Nampillai for the critics.

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

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

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

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

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

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

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

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

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

Dasan

Madhusudhanan MA