AchArya Hrdhayam 127 - sUthram 220
Contd.
Second Ten
Contd.
Continuing on the second ten of thiru-voi-mozhi it was
noted that the Lord who is the cause of all the worlds and souls, blessed AzhwAr
with knowledge who desired for mOksham and nithya sUri ghOshti. AzhwAr became
crestfallen on not getting this. The Lord poured His affection on Him which
flowed down to generations of AzhwAr's sambhandhi-s. However, when the Lord
tried to grant salvation, AzhwAr rejected on the grounds that it should be for
His sake and not for the sake of AzhwAr and He always required His divine feet,
thus underlining the nature of both. Further,
Text: " AsrEyanukku pUrvOktha
parathvathai sthApikkiRa, sagala pala prathathva kAraNathva, shEsa sAyithva,
sriyapadithva,saulabhyAdhigaLai, thinnan-aNaivadhu enRu
veLiyittu..."
Summary: The Lord who is the supreme is
dense with qualities that go to establishe the supremacy. These qualities are
described in the padhigam-s 'thiNNan vEdu" and "aNaivadhu aravaNai mEal" of
thiru-voi-mozhi. What are these qualities?
A. The capability to grant all type of ends to the soul;
B. Being the cause of the world; C.Being shEsha sAyeethvam; D. sriyappadhithvam
-Being the Lord of pirAtti; E. Full of saulabhyam-Being easily accessible. F.
The capability to grant salvation.
Considering , the above He is the only One who can be
approached by mumUkshU.
Of this, A and B above is explained in the "thiNnan vEdu"
thiru voi mozhi and the rest in "aNaivadhu aravaNai mEal" thiru voi mozhi.
However, there is another angle of thinking where it is also explained that all
these qualities are exclusively described in each of these
thiru-voi-mozhi-s.
FIRST ANGLE
The quality of granting all desires and being the cause of
all is viewed in "thiNNan vEdu" thiru-voi-mozhi:
"vEdu mudhal muzhudhumAi"----> thiru-voi-mozhi
2-2-1--------> The capablility of granting all ends
including salvation/mOksham.
"migum dhEvum ellAp poRuLum padaikkath
thagum"--->thiru-voi-mozhi 2-2-5; }
"karuthil dhEvum ellAp poRuLum
varuthitha"--thiru-voi-mozhi 2-2-8;
} Being cause of all - kAraNathvam.
"than vundhi vuLLEa vAitha thisai mugan,
indhiran,vAnavar AkkinAn"
2-2-9 }
The rest of the qualities are viewed from
'aNaivadhu aravaNai mEal' thiru-voi-mozhi:
"aNaivadhu aravaNai mEal" ---> thiru voi
mozhi 2-8-1----------> shEsha
sAyithvam;
"pUm pAvai Agam puNarvadhu"---> thiru voi mozhi
2-8-1-----> sriyap padhithvam;
"iNaivanAm epporutkum" --------> thiru-voi-mozhi
2-8-1-----> saulabhyam.
"vEdu mudhalAm' -----> thiru voi mozhi
2-8-1----> The capability of granting
mOksham;
"nalamandham illadhOr nAdhu puguvEr"
2-8-4--->He is the One to be approached by
mumUkshU.
SECOND ANGLE.
Apart from the two qualities mentioned above, the other
qualities are also listed out in "thiNNanv vEdu"
I."thiNNan vEdu"
"Azhi am paLLiARE" --thiru-voi-mozhi
2-2-6----------> shEsha sAyithvam;
"pUmagaL thannai vERinRi viN thozha"
thiru-voi-mozhi 2-2-3---> sriyap padhithvam;
"gOpAla kOLari"---thiru voi mozhi 2-2-2--->saulabhyam;
"thagum kOlath thAmaraik kaNNan' 2-2-5--> puNdarEkAkshan.
II."aNaivadhu aravaNai"--> Apart from
the qualities seen in the first angle even the granting the desired ends and
cause are seen in this thiru-voi-mozhi also.
"iruvar avar mudhalum thAnE" -->thiru voi mozhi
2-8-1-------> Cause---kAraNathvam;
"vEdu mudhlAm"----> thiru-voi mozhi
2-8-1-------> The capability of granting all desired
ends.
However, the first angle is more appropriate as it is
more within the context.
(to be continued)
vanamamalai padmanabhan
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