AchArya Hrdhyam -sUthram 222
Contd.
It was seen that the Lord Almighty is present
everywhere. Is it a great thing. Even the sky encompasses everything. The great
thing is the Lord is not just omni-present. He is not merely inside and outside
the souls and things. He is the Governing factor of one and all in the whole
scheme of things. The omni-presence sparkles because of this factor.
Moreover, AzhwAr desired service to the
Almighty at all sates, all places and all times. The Lord displayed His great
deeds in the past as if it is present period to AzhwAr. AzhwAr's present
period and pAst of the Lord became equated. This enabled AzhwAr to exprience the
great deeds, pranks and other activites and events of the Lord
.
Further, The Fourth Ten
"pOdhAl vaNangAmai thErtha
praNayithvathilEA kAdhal mayal YEARiya pithAi......"
Summary: AzhwAr felt very much that he
was not able to serve the Lord with flowers and worship during the Lord's great
deeds like vanquish of lankA or the conquer of the seven bulls and so on. The
Lord removed this grievance by accepting AzhwAr's nenjam as an adornment- pUsum
sAndhu, AzhwAr's soul as a garland- puNayum kanni enadhu vuyir, AzhwAr's song
as silk robe- vAsagam sei mAlaiyEa vAn pattAdai and so on. AzhwAr became
so fulfilled on His activieties soul and body being accepted as desired ones by
the Lord Almighty. This reflected the Lord's immeasurable affection and Love
towards AzhwAr. This led ot ecstasy and pangs of
separation.
The pang transposed into search for Him which culminated into
seeing all the things around as Him.-yEaRia pithu.
pAsuram-s:
The thiru voi mozhi "kOvai
vAyaL poruttu" 4-3 lists out the Lord's acceptance AzhwAr's
soul and body as His dress and adornments.
"nin pUvai vEyAm mEanikku pUsum sAndhu en
nenjame"-->4-3-1---> AzhwAr's nenjam is accepted as pUsum
sAndhu.
"puNaiyum kanni enadhu vuyirEa"
---> 4-3-4------> AzhwAr's soul is accepted as garland by the
LOrd.
"vAsagam sei mAlaiyEA vAn pattAdaiyum
AkdhEa"-->4-3-2 -> AzhwAr's pAsuram is accepted silk
robe.
"dhEsamAna aNikalanum, en kai kUppuch
seigaiyEa"--> 4-3-2 --->
AzhwAr's folded hands are deemed as ornaments.
The pangs of separation culminated in AzhwAr seeing all the
things around as the Lord. This is expressed in the
"maNNai irundhu thuzhAvi"
4-4.
"maNNai irundhu thuzhAvi, vAmanan maN idhu
ennum"-->4-4-1--> This soil is the soil measured by
vAmanan.
" viNNaith thozhudhu avan mEavu
vaikuntham.."---> 4-4-1---> The sky is worshipped and pointed to as
the abode of the Lord-vaikuNtam.
"seiyadhOr gnAyiRRaik kAtti sirEdharan
mUrhty Edhu ennum"--> 4-4-2--> The sun is pointed out as the icon
of the Lord.
"aRiyum sendhEyaith thazhuvi achudhan enRu
.."---> 4-4-3--> AzhwAr embraces the fire as he deems it as the
Lord.
"ninRa kuNrathinai nOkki nedumAlEa..."
4-4-4--> The standing mountain is likened to the
Lord.
"pOm iLa nAgathin pin pOi avan kidakkai
Edhu ennum" 4-4-5--> The little snake is followed as it is considered
as the bed of the Lord.
"Achiyar vennaikaL kANil avan vuNda veNNai
Edhu ennum" --> 4-4-6-->When the butter is seen it is recalled with
Lord KrishNa.
"nERu sevvEa idak kANil nedumAl adiyAr enRu
vOdum"--> 4-4-7--> When somebody has a vertical mark on the
forehead immeadiate conclusion is that they are the devotees of the
LOrd.
"thiruvudai mannaraik kANil thirumAlaik
kaNdEAnEa ennum"--4-4-8--> When the king is seen AzhwAr considers
himself as having seen the Lord Almighty.
"karum perum mEAgangaL kANIil kaNNan
enREARap paRAkkum"--4-4-9--> When black clouds are seen they are seen
as Lord krishNA.
Thus all things around as seen as Lord and His
connexions.
(to be
continued)
vanamamalai
padmanabhan
Yahoo! Groups Links
|
Home Page
http://www.ibiblio.org/sripedia |
oppiliappan-subscribe@yahoogroups.com To subscribe to the list |