Dear Sri Sadagopan swAmy, At the outset I
Thank you for taking interest in my postings.
thiru voi mozhi is a big ocean which speaks about
various aspects. The subjects covered are numerous in number ranging from the
auspicious qualities of the Lord, the dhivya dhEsam-s, dhvyArtham,
thirumanthram, apart from artha-panchagam and thathvathrayam. It goes without
saying that the whole prabhandham is an emotional experience of AzhwAr with
the Lord.
That is why there are various vyAkyAnam-s for
thiru-voi-mozhi as it is enjoyed from various perceptions and angles. In fact,
swAmi nam-piLLai Edu has three mahA pravEsam-s -mudhal sriyap padhip padi,
iraNdAm sriyap padhip padi and mUnRAm sriyap padhip padi.
The mudhal sriyap padhip padi speaks about thathvam
as disclosed by the LOrd's blessing to AzhwAr. AzhwAr's postion vis-a-vis fellow
souls, elevated souls/nithya-sUrigaL and so on. AzhwAr's experience with the
Lord,the nature of this prabhandham, the cause of this prabhandham, the
emotional outburst of AzhwAr and all other related aspects are elaborately
discussed in the first intoruduction namely mudhal sriyap padhip
padi.
Finally, swAmi nam-piLLai declares that
the artha-panchagam viz; The LOrd, the soul, the means, obstacles and the
end.The Edu vAkyam in
this regard is reproduced here: " Aga ivvaindhu arthamumEa thiru voi mozhiaip
predhipAdhikkiRadhu. allAdhavai AnushangikasithamAi
vandhathithanai"
I.Thus, these five meanings are
the refclections in thiru voi mozhi. All other things are covered
incidentally.
The Second pravEsam- iraNdAm sriyap padhip padi
views thiru voi mozhi as an _expression_ of dhvyArtham in a macro
level.
The third pravEsam - muNRAm sriyap padhip padi
serialises AzhwAr's experience commencing from thiru-virutham, thiruvAsiriyam
through peirya thiruvandhadi till thiru voi mozhi and also states that the
first pAsuram is the nutshell of the whole thiru voi mozhi.
Hence, it is crystal clear that
thiru-voi-mozhi is indeed the reflection of
artha-panchagam.
Therefore, in sUthram 211 of AchArya Hrdhaym this
angle is taken up primarily and discussed with 20 pAsuram-s as substantiation
1. For Nature of the Lord ----> vuyar, thiN,
aNai, onRu.
2.For the Nature of the soul---> payil, ERu,
karu, kaN.
3.For the obstacles-----> vEdu, sonnAl, oru,
koNda
4. For means ------> nORRa nAlum i.e
nORRa, ARA amudhEa, mAnEai, piRandhavARum and
5. For the ends-----> emmA, vozhivil, nedu,
vEi.
II. Having seen the above, further
micro anlaysis done and it is mentioned that of the above five, the means
and end are the primary subject matter and the other three aspects are corollary
for the above two matters. How can it be concluded that the two aspects
namely the means and the end are primary.
This is substantiated by the term in the first
pAsuram -aruLinan- 'mayarvaRa mathinalam aruLinan
yavanavan".
The blessing from the Lord is
highlighted being the means explained in the first pAsuram. thiru voi mozhi
1-1-1
and
"vEdu pERRa" the final pAsuram -->
avA aRru vEdu pERRa thiru voi mozhi 10-10-11-> being the
description of the final achievemnet of the goal and
hence, the other three aspects are a supplementary
for these two is the thought discussed herein.
III. The third angle is that,
since:
i. The predominant aim is kainkaryam to the Lord.
All other aspects are matters to be thougt of while aiming to attain this
kainkaryam;All other aspects are dealt with this aspect primarily in mind and
others revolving around this.
How can we say that kainkaryam is the main aspect?
For this three pAsuram-s are quoted.
1.thozhudhuk kaLIthEan: '
thozhudhezhu en mananE' in the first pAsuram;
"viruppEap peRRu muadham vuNdu
kaLithEan' in the 10-8-6th pAsuram ofthiru voi mozhi reflecting the end achieved
byAzhwAr being worhsipping the Lord and kainkaryam.
2. sollup peRREAn:
"mEalaith thoNdu vugaLithu andhi thozhum sollup peRREAn" -thiru voi mozhi 10-8-7
categorically spelling out that service is the happiness to
AzhwAr.
3. paNi sei: "sol
paNi sei Ayiram" thiru voi mozhi 1-10-11 reflecting AzhwAr's view that
thiruvoimohzi from AzhwAr's divine tongue is in itself a kainkaryam by the
AzhwAr.
Thus the service being the very nature
of the soul is being perceived here as the primary aspect and the rest four
aspects follow to explain this
a. The kainkaryam is to be done to the Lord
whose nature is so and so.
b. The kainkaraym is to be done by the soul
whose nature is so on and so forth.
c. The kainkaryam is to be achieved by so and so
means
d. The obstacles which are likely to occur
while trying to accomplish this kainkaryam to the Lord.
Summary: Thiru voi
mozhi basically deals with five aspects -artha panchagam which are explained in
detail in twenty thiru voi mozhi-s while the rest are spelt out incidentally.
The second angle is that of the five
aspects mentioned above, the means and the end are primary aspects while the
rest being nature of the Lord, soul and the obstacles are dealt as a
corollary.
The third angle is that the aim achievable
is the prime focus while the rest four are dealt with kainkaryam being the main
subject being the embryo.
Hope, I have made myself a bit clearer.
Thank YOu,
rAmAnuja dhAsan,
vAnamAmalai
padmanAbhan
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