-----
AchArya Hrdhayam - 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, It was seen that those qualities
which go to establish the supremacy -parathvam-namely, sagala pala prathathva,
kAraNathva, shEsha sAyithva, sriyapathithva and saulabhyAdhigaL were seen in the
thiru-voi-mozhi-s "thiNNan" and "aNaivadhu aravaNai". It was also observed
that vision by arjunA and an utterance by shivA was shown as another
instance which go to establish the supremacy of the Lord.
Further,
Text: "pulan aindhu enRu samsAr
mOksha sAdhana dhukkAndhra rasam munnAga vidhikkiRa andhar
guNobAsathai...."
Summary: The Text has to be readjusted and
read as
"pulan aindhua engiRa samsAra dhukka,
mOsha Anandha, sAdhana rasa.
What do these indicate? The samsAra is
greif-stricken.It has to be withered off. The mOksham is full of joy. It has to
be desired. The auspicious qualities of the Lord is very sweet. Unlike other
matters where the goal to be achieved yields fruits finally, the auspicious
qualities which is a part of the prabhannan even before attaining salvation
gives immense sweetness. Hence, the yield foreruns the end, which is a unique
aspect in our srevaishNavic philosophy. Hence, desire to enjoy His auspcious
qualities, prescribes AzhwAr.
The pAsuram
"pulan aindhu mEAzhum poRi aindhu nEngi,
nalam andham illadhOr
nAdhu pugzhuvEr,
alamandhu vEya
asuraraich cheRRAn,
pala mundh sEril padimin
OvAdhE" thiru-voi-mozhi 2-8-4.
samsAra-dhukka: The first line of the
abovementined thiru-voi-mozhip pAsuram " pulan aindhu mEzhum poRi aindhum nEngi
" directly refers to the sensory organs which lead to the temporary
materialsitic, worldly and mundane things but ultimate
grief.
mOksha Anandha: The second line of the
pAsuram ---> "nalam andham illadhOr nAdu" directly
refers to the everlasting happiness in the mOksham.
sAdhana rasa munnAga vidhikkiRa:"pala mundhu sEril padimin".
The Lord who vanquished the demons"
alamandhu vEya asuraraich cheRRAn" will remove our hurdles . Hence,
approach Him where the means is as sweet as the end. How can this
be?
The end is to attain the LOrd. He is the means
.His auspicious qualities are sweet. These are a forerunner for the end. Hence,
get this sweetness-which is available right from the beginning unlike in other
cases, where happiness is available only at the end----by approaching HIm, is
AzhwAr-s upadhEsam.
(to be continued)
vanamamalai padmanabhan
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