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
----- Original Message -----
Sent: Saturday, December 20, 2003 9:13
PM
Subject: Re: [Oppiliappan] AchArya
Hrdhayam 107
Dear SrI VaanamAmalai PadhmanAbhan
:
The last para in this posting is confusing
because of its brevity.
You mention that the ends and means are primary
and the other three are supplementary to
explain
the means and ends . How is that ?
Please expand your
comments.Thanks,
V.Sadagopan
----- Original Message -----
Sent: Friday, December 19, 2003 9:26
PM
Subject: [Oppiliappan] AchArya
Hrdhayam 107
ACHARYA HRDHAYAM 211
CONTD.
Thus , it is seen that
primarily thiru voiz mozhi speaks on a. The nature of the LOrd. b. The
nature of the soul
c. The means to attain Him. d.
The end to be attained and e. obstacles for attaining the service to
HIm.
These are explained in twenty
thiru voi mozhi-s . The other 80 thiru voi mozhi-s are just an extension
of this philosophy further.
However, it is also stressed that
the two aspects namely the means and end are the prime
focus.
How is this
?
"mayaRvara mathi nalam aruLinan"
is the commencement and "vEdu peRRa" is the
finish.
aruLInan refers to the fact that
He has blessed and that is the means.
further, "thozhudhezhu en mananE"
1-1-1 of thiru voi mozhi; " sol paNI sei Ayiram" indicate that kainkaryam
is the ultimate aim.
Hence, both the means- HIm and
the end-kainkaryam are the basic subject of thiru voi
mozhi.
The other three namely, the
obstacles are the hurdles in the way to attain this
kainkaryam;
the nature of soul is discussed
to understand the characteristics of those who have Him as the
means;
The subject matter of the whole
means and end being the LOrd, He is also
discussed.
It is thus emphasised that means
and end are the prime focus while other three aspects , Lord,soul and
obstacles are the supplementary points while discussing the above
two.
vanamamalai
padmanabhan
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