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

மாயன் என் நெஞ்சில் உள்ளான் - Pasura Anubhavam

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

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

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

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

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

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

உகவாதார்க்கு ஸம்சய விபர்யயங்களைப் பிறப்பிக்கும்

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

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

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

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

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

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

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

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

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

இந்தவுட்பொருள் கற்றுணர்ந்து மேலைத்தலைமறையோராகாதாரை அயற்சதுப்பேதிமாரென்று உத்பத்தி நிரூபிக்கும்

Dasan,
Mukundhan Kidambi 

இவையும் அவையும் உவையும் - Summary

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

We shall see the Summary of each pasuram here.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

இவைஅறிந்தோர் தம்மளவில் ஈசன்உவந் தாற்ற

அவயவங்கள் தோறும் அணையும்-சுவையதனைப்

பெற்றுஆர்வத் தால்மாறன் பேசினசொல் பேசமால்

பொற்றாள்நம் சென்னி பொரும்

Dasan

Madhusudhanan MA

இவையும் அவையும் உவையும் - Avatharikai

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.

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.

ஸர்வேச்வரனாய், ஸ்ரீய:பதியாய், பரமரசிகனாயிருக்கிறவன் ஆழ்வார் பக்தியிலே துவக்குண்டு இவரோடே ஏகரஸனாயிருப்பான்

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.

அர்ஜுனன் விபூதி ச்ரவணத்தாலே விபூதிமான் ஆனவனைக் காணவேணும் என்று அபேக்ஷிக்க, அதற்கு உறுப்பாக திவ்ய சக்ஷுஸ்சை கொடுத்து வைச்வரூப்யத்தை காட்டினாற்போலே, இவர்க்கும் தன்னை அனுபவிக்கைக்கு ஈடான விடாயைப் பிறப்பித்து தன்னை அனுபவிப்பிக்கிறான்

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.

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.

குளப்படியிலே கடலை மடுத்தாற்போலே அன்றிக்கே பொறுக்க பொறுக்கப் பரிமாறுவது

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.

In the next post, we will see the saaram of this Thiruvaimozhi.

Dasan

Mukundhan Kidambi

ஓடும்புள்ளேறி - Summary

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.

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.

'அங்குள்ளவர்களுக்குச் செவ்வைக்கேடு இல்லையே? அங்ஙனம் இருக்க, அங்கு ஆர்ஜவகுணம் எற்றிற்கு?' என்னில், அவர்கள் பலராய் இருத்தலானும்,  அவர்கட்கும் ருசி பேதம் உண்டு ஆதலானும், அவர்கள் நினைவு அறிந்து பரிமாறுதற்கு அங்கும் ஆர்ஜவகுணம் வேண்டும்.

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.

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 -

மேலுள்ளவர்கள் சிறிதுதூரம் பயணமெடுத்துவந்து சேரும்படியாய் கீழுள்ளவர்களும் சிறிதுதூரம் சென்று சேரும்படியாய் “தானோங்கி நிற்கின்றான் தண்ணருவி வேங்கடமே, வானோர்க்கும் மண்ணோர்க்கும் வைப்பு” (நான்முகன் திருவந்தாதி). என்கிறபடியே மண்ணவர்க்கும் விண்ணவர்க்கும் பொதுவான நிதியாகவுள்ள திருவேங்கடமலையில் ஸந்நிதிபண்ணியிராநின்றான்.

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.

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!

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.

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 -

‘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.

In the Eigth Pasuram, Aazhwar says that it is for him, Emperuman took so many forms viz. Cowherd, Bear, Fish etc.

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 -

(1)தேவர் மனிதர் முதலான வேறுபட்ட சாதிகள்தோறும் தான் வந்து தோன்றினவன். (2)‘ஒருவனைப் பிடிக்க நினைத்து ஊரை வளைவாரைப்போன்று தம்மை ஏற்றுக்கொள்ளுகைக்காக நிறைந்தபடியைச் சொல்லுகிறார்

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

In the final pasuram, Aazhwar says this Thiruvaimozhi sings the glories of the ocean-hued Lord and especially his UpRightness.  

Sri Manavala Mamunigal says the saaram of this Thiruvaimozhi in one Pasuram in Thiruvaimozhi Nootrandhadhi.

  ஓடுமனம் செய்கைஉரை ஒன்றின்நில்லா தாருடனே

  கூடிநெடு மால்அடிமை கொள்ளுநிலை - நாடறிய

  ஓர்ந்தவன்தன் செம்மை உரைசெய்த மாறன்என

  ஏய்ந்துநிற்கும் வாழ்வாம் இவை.

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.

In the next post we shall see the avatharikai of the next thiruvaimozhi.

Dasan

Madhusudhanan MA

ஓடும் புள்ளேறி - Avatharikai

In the previous ‘Piravithuyar Ara’ padhigam, Azhwar highlighted the ‘Ashrayana Bhogyatvam’ trait of the Supreme Lord. Continuing the trend of highlighting the auspicious attributes of the Lord, Azhwar highlights emperuman’s quality of ‘Uprightness’ or ‘Arjavam’ in this padhigam.

There are two nirvahams to this Thiruvaimozhi. One school owing allegiance to Thirukkurugai Piran Pillan, identifies this padhigam to be highlighting the Lord’s wealth (Aishvaryam) while the other, that owes allegiance to Parasara Bhattar, identifies this padhigam to be highlighting the Lord’s Uprightness (Arjavam).

Why should the Lord’s uprightness be considered an independent trait? Can’t it be subsumed under Saulabhyam and Sausilyam?

Emperuman leaving behind the experience of Srivaikuntam to come to this world of Samsaram and be easily accessible to us chethanas points to His saulabhyam:

சௌலப்யமாவது ஸ்ரீவைகுண்டம் கலவிருக்கையாக வுடையவன், அங்குநின்றும் ஸம்ஸாரி சேதனாநின்ற இடத்தே வந்து அவதரித்து எளியனாகை 

Emperuman is unmindful of the fact that He has made Himself accessible to chethanas without an iota of condescension. On the contrary, emperuman enjoys the fact that He had to lower Himself in stature to make Himself accessible to chethanas. This points out to His Sausilyam:

இப்படி தாழவிட்டால் ‘சிரியாரளவில் நமை தாழவிட்டோமே’ என்று தன் திருவுள்ளத்திலு மின்றிக்கேயிருக்கை 

Nampillai opines that the Lord’s Arjavam is superior (from our perspective) to Saulabhyam and Sausilyam.

Arjavam refers to transparency in word, deed and thought without any sophistry, duplicity, mental reservation or mysterious distortion etc. In addition, this Arjavam trait of the Lord is object-specific; i.e. the Lord’s Arjavam depends upon the expectations of the seeker and is irrespective of whether the latter is a baddha (bounded soul), mukta (liberated soul) or a nitya (eternal celestial):

அவர்கள் போன வழி தனக்கு வழியாம்படி தான் அவர்களுக்கு செவ்வியனாய்ப் பரிமாறுகை 

It is this distinguishing feature of the Lord’s Arjavam that makes it superior to Saulabhyam and Sauseelyam. The Lord’s Arjavam is also brought out by Alavandar as ‘ruju:’ in his srisukti. Andal too brings out this trait using the words ‘Cheppam’, ‘Thiral’ etc. in her Thiruppavai.

The Lord would never mean one thing, say another and do a third thing. When Surpanaka met Sri Rama at Panchavati and enquired about His personal history, there would have been nothing wrong if He tactfully withheld the information. However, considering that Rama abounded with Arjava guna, he gave out the actual facts to her with utmost sincerity.

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

Dasan
Mukundhan Kidambi

பிறவித்துயரற - Summary

In  the 7th thiruvaimozhi - பிறவித்துயரற, Sri Aazhwar speaks about  Emperuman's 'AshrayaNa bhOgyatvam' - a trait which makes our association (surrender) with Him sweet. In this post we shall see the summary of each pasuram.

In the first Pasuram,  Aazhwar takes a dig at Kaivalyarthis, stating that inspite of having Bhagavan with us, they seek Kaivalyam - 'பரமதர்மிஷ்டனாயும் திருவாழியாம்வானை ஆயுதமாகவுடையனாயும் பரம பரிசுத்தனாயுமிருக்கின்ற எம்பெருமானை சந்தித்தவாறே தாங்கள் விரும்பிய கைவல புருஷார்த்தம் மறந்துபோக வேண்டியிருக்கவும், அதனை மறவாதே அவனை உபாஸிக்கின்றார்களே! அந்தோ! என்று பரிதபிக்கிறாராயிற்று'.

Learned persons say that the following Kural of Thiruvalluvar is also on the same lines - அறவாழியந்தணன் தாள்சேர்ந்தார்க்கல்லார், பிறவாழி நீந்தலரிது.

In the second Pasuram, Aazhwar says that Emperuman, the darling of the cowherds, is the medicine (Destroyer of enemies) and the Wealth of his real devotees - 'அநந்யப்ரயோஜநாதிகாரிகள் விஷயத்தில்(வேறு பயனைக் கருதாத அடியார்களிடத்தில்) அவன் இருக்கும்படியை அருளிச்செய்தார்'.

In the third Pasuram, Aazhwar says that he is enjoying the ambrosia - the sweet nectar lord limitlessly. He also says that the lord has broken the nescience of rebirths due to the vishesha kataksham - 'பிறவியினாலுண்டானதாகிய அஜ்ஞானத்தை போக்கிக் கொண்டேன் என்று அருளிச்செய்தார்'.

In the fourth Pasuram, Aazhwar says how he can give up on the adorable lord for he drove out the ignorance, entered in the heart, and gave glorious virtues (jnana bhakti & vairagyam) - ‘என்னை இவ்வளவாகப் புகுர நிறுத்தினவனை என்ன காரணத்தால் விடுவேன்?’ என்றார்.

In this fifth Pasuram, Aazhwar says i would give up the Emperuman when the cowherd girls also give him up (which would never happen) -  ‘திருவாய்ப்பாடியில் பெண்கள் கிருஷ்ணனை விடும் அன்று அன்றோ, நான் அவனை விடுவேன்?’ என்றார்.

In the sixth Pasuram, Aazhwar clarifies the a doubt that may arise "What if Emperuman gives up Aazhwar?". For that Aazhwar says even if Emperuman gives up, he wont give up Emperuman - ‘அவன் தான் விடிலோ?’ என்ன, ‘அவன் போக்கை இசையேன்,’ என்றார்.

In the seventh Pasuram, Aazhwar says that even though he took no initiative to seek Him, the independent Lord took possession of Aazhwar on His own volition and the latter came under His magic spell - 'நீர்தாம் விடிலோவென்ன,  அவன் என்னை போகவொட்டா னென்கிறார்'.

In the eight Pasuram, Aazhwar explains that even if the independent Lord tried His utmost to keep Aazhwar away, He wouldn't succeed in putting aside Aazhwar's resolute mind that is deeply devoted to Him. This confidence of Aazhwar is backed up by the fact that he reached out to the Lord through the mediating support of Nappinnai piratti - 'நப்பின்னை பிராட்டி புருஷகாரமாகப்பற்றின என்னை இனி அவனாலும் விடவொண்ணாது' 

In the ninth Pasuram, Aazhwar explains how the Lord gave Himself equally to the devas who wanted divine nectar (and not Him) and also to the cowherds of Aaippaadi who sought Him as the divine nectar. Aazhwar's heart got so steeped in loving devotion to Him that there was no question of separation from Him - 'ஒருநீராக கலந்ததை ஒருவராலும் பிரிக்கவொண்ணாது'

In the tenth Pasuram, Aazhwar says that the auspicious qualities (kalyana gunams) of the Lord are so inexhaustible that Aazhwar cannot reach the end and feel satisfied in singing His praise - 'அவனுடைய கல்யாண குணங்களை ஸர்வகாலமும் அனுபவித்து ஸ்ரமமுடையேனல்லே னென்கிறார்'

In the eleventh Pasuram, Aazhwar draws this padhigam to a close by pointing out that one who learns the meanings enshrined in this Thiruvaimozhi will get rid of the impediments to bhagavad anubhavam - 'இத்திருவாய்மொழிதானே இதுகற்றவர்களுடைய ப்ராப்திப்ரதிபாதங்களை  உந்மூலிதமாக்கு மென்கிறார்'.

Sri Mamunigal puts the entire saram of this thiruvaimozhi in one pasuram in Thiruvaimozhi Nootrandhadhi - where he specifically mentions the thirukalyana gunam enjoyed by aazhwar - பற்றுமவர்க்கு இனியன் and he is the only one who can release us from this samsaram and he is also

‘பிறவியற்று நீள்விசும்பில் பேரின்பம் உய்க்கும்

திறம் அளிக்கும் சீலத் திருமால் - அறஇனியன்

பற்றுமவர்க்கு,’ என்று பகர்மாறன் பாதமே

உற்றதுணை என்றுஉளமே! ஓடு.

In the next post, we shall see the avatharikai of Odum Pulleri  Thiruvaimozhi.

Dasan

Madhusudhanan MA

பிறவித்துயரற - அவதாரிகை

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

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

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

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

ஆராதனம் எளிதாயிருந்தாலும் ஆஸ்ரயணம் இனிதாயிருந்தால் அன்றோ நெஞ்சு பொருந்தும்

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

பகவத் ஸமாச்ரயணமாகிறது இதுக்கு இட்டுப் பிறவாத ஸர்வேச்வரனும் ஆசைப்படும்படி போகரூபமாய் இருப்பதொன்றிரே

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

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

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

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

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

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

Dasan
Mukundhan Kidambi

பரிவதிலீசனை பாடி - Summary

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dasan

Kolahalan s Thirukovalur

பரிவதிலீசனை பாடி - அவதாரிகை

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

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

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

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

அவளோட்டை சம்பந்தம் அவளுடைய ப்ரஜைகளிடத்தில் சௌசீல்யத்துக்கு ஹேது

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

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

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

த்ரவ்யதாரதம்யம் பார்ப்பதில்லை; இடுகிறவன் நெஞ்சிலே ஈரமேயாயிற்றுப் பார்ப்பது

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

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

Dasan
Mukundhan Kidambi