AchArya Hrdhayam sUthram 221
Contd.
The Third Ten
It was seen that the prime quality of
the Lord highlighted in this ten is omni-presence. It was also noted that though
He is spread everywhere, He is not easily pereceptible due to our limited nature
of sensory organs. He is not affected by the defects of the souls or insentients
where He is present.The Lord grants release from cycle of births to those souls
who consider Him as means and end. The initial grant of physical body was wasted
and it distanced one from the Lord Almighty. This led to a situation where the
soul knew only to enter various births but did not understand how to get
release. The yearning grew for AzhwAr towards the Lord which culminated in the
Lord showing Him His abode and granting it to AzhwAr. In the previous ten AzhwAr
desired the brightest mOksham. What is it actually? Service unto the Lord.
AzhwAr cherished the beauty of the Lord with His divine ornaments. The
service mentioned above was desired by AzhwAr at all places, at all times and at
all states. The Lord who is the Lord of the one and all displayed His
presence in all states, all places which AzhwAr apprecaited greatly. :
After having enjoyed the Almighty's prsence in everything, AzhwAr became very
mirthful which trsnposed into AzhwAr appreciating the LOrd through deeds, words,
mind and so on. This led to a state where AzhwAr subservience did not just
stop with the Lord but extended towards His devotees. The service not just
to Him but to His devotees, the shEshathvam not just to Him but to His devotees
is the ultimate, which AzhwAr's mind culminated into. The Lord Almighty's bed is
thiru ananthAzhwAn whose eyes also perform the role of ears. Likewise, AzhwAr
also desires that these mixed roles to enable him to experience the Lord's
beauty. AzhwAr wants to perform the role of deeds by his mind, role of hand by
his mind, role of eyes by his hands, role of ears by his eyes thus overshooting
the determined roles of the organs. AzhwAr is not just creator of
poems/psAlms to sing praise of mortals. He is the royal poet of the Lord
Almighty. The Lord Almighty has created all this world. AzhwAr is His
poet-padaithAn kavi.
Further,
Text: "A. kuRai, muttu, parivu, idar, thuyar, thunbam, allal,
dhukkam, thaLarvu, kEADugaL inRi a,ridjAmamdhamagnarAnavar, seiyya
thAmaraikaNNan amarar kulamudhal enRu anjAdhapadi eLivarum iNaivanAm
enRavai parathvamAmpadi .................."
Summary: AzhwAr
does not have any disappointment with regard to the exprience with the Lord
Almighty. There is not even an iota of displeasure or despair in AzhwAr's mind
after experience with the Almighty. There is no grief as AzhwAr had approached
Him as natural Almighty-vagutha shEshi. There is no discomfort beacuase the
experience is here in this world-lElA vibhUthi. Thus, AzhwAr had reached the
level of pinnacle of joy equal to joy as experienced by the mukthar-s in that
world by AzhwAr in this world. All this has been expressed by AzhwAr himself in
the thiru-voi-mozhi "sanmam pala pala
seidhu"--3-10.
This Great LOrd is very easily accessible. The accessiblity is so
simple when compared to even the saulabhyam mentioned in the 3rd thiru-voi-mozhi
of the first ten-eLIvarum iyalvinan. The simplicity mentioned there becames as
big as parathvam when compared to the simplicity as mentined in this
thiru-voi-mozhi 3-6 "seiyya thAmaraik kaNNanAi". The
emphasis here is that the Lord is easily accessible, very easily accessible and
in fact most easily accessible.
pAsuram-s:
The thiru voi mozhi "sanmam
pala pala seidhu" 3-10
right from the beginning to the end talks about
AzhwAr 's mirth one by one.
The first pAsuram talks of "kuRaivu ilanEa" ------> I do not have any shortfall in
the mind.
The seond pAsuram "muttu
ilanEa"------------> I do not have any hurdles.
The third pAsuram" parivu
ilanEa"--------> I do not have any displeasure.
The fourth pAsuram"idar"
ilanEa--------> I do not have any stumbling
block.
The fifth hpAsuram "thuyar "
ilanEA-----> I do not have any grief.
The sixth pAsuram" thunbam"
ilanEA------> I do not have any unhappiness..
The seventh pAsuram '"allal"
ilanEA-------> I do not have any difficluties.
The Eighth pAsuram "dhukkam
ilanEA----> I do not have any grief.
The ninth pAsuram "thaLarvu"
ilanEA------> I do not have any pessimism or
retrogation.
The tenth pAsuram "kEAdu"
ilanEA-----> I do not have any pollution.
Thus AzhwAr speaks his mind that all the good that is
bequeathed to the liberated souls are granted to him through the experience with
the Lord, in this world itself.
Then, a question arises. Is such a Lord very
difficult to access? Is He easily approachable?
For this AzhwAr had already talked about Lord
Almighty's simplicity and easy accessibility in the first ten -third
thiru-voi-mozhi when the event of The Lord Almighty being trapped of a small
rope by yasOdha in the krishNAvarthAram.
Here, AzhwAr fruther explains that He is still more
easily accessible ,easily approachable. He takes the form we think of . He lives
just not in temples but even in our homes. All this is explained in the
thiru-voi-mozhi seiyya thAmaraik kaNNanAi-3-6-9
"nenjinAl ninaippAn yavan
avanAgum nEL kadal vaNNanEa" thiru voi mozhi 3-6- is the
culminating pAsuram highlighting the fact that the Lord Almighty takes the form
which we desire HIm to be so. The archAvathAram being the extreme point of easy
accessibility ---> "saulabhyam".
(to be continued)
vanamamalai padmanabhan
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