Sangathi ---The
links between TiruvAimozhi-s
The links between terms , was
thoroughly anlaysed in 'mA mAyan
-mAdhavan-vaikunthan'.
The link between pAsuram-s were
seen in 'aRiyAk kAlathuLLEa ' -vUNil vAy vuyirEa
thiruvAimozhi.
Our pUrvAchAryas did not consider
the divine works of our AzvAr-s as mere litereary
achievements.
These are outpourings of their
journey.
The pasue between two pAsuram-s are
just stations or works staitions or rest rooms between the
journeys.
Each TiruvAimozhi-s are thus having
nexus and are not standalone
ones.
svAmi NampiLLai, in each
TiruvAimozhi avAthArkai, first brings out the link between the earlier
TiruvAimohzi and this one.
The first thriuvAimozhi talks of
Suprmeacy of EmperumAn (vuyarvaRa vuyar nalam
)
The second talks of do s and
dont to the Atmans, the primary do being taking refuge in Him (vEDu min muRRAvum)
What is the point if EmperumAn is
Supreme if one does not approach Him?
Emerged 'vIdumin muRRavum-VIdudaiyAn idai vEdu
seimminEa"
How can one approach Such a big and
Supreme entity?
Emerged 'pathuDai'
IN the third AzvAr celbrates the
'saulabyam ' of EmperumAn. Sri NampiLLai likens to an
elephant lowering itself to faciliatate ascension. Similarly, EmperumAn lowers
Himself to elevate us.
This is 'pathudai adiyavarkku eLiyavan'. EmperumAn's saulabyam of
allowing Himself to be entwined by pieces of strings overwhelms AzvAr for six
months - mathuRu kaDai veNNEi vuraliDai AppuNdu
...eLivu'
However, at the end of this
thiruvAimozhi AzvAr realises that EmperumAn is not nearby and he misses the Lord
who had measured the worlds ' peru nilam kadandha nal adip
pOdhu'
and sends emissaries in the fourth
tiruvAimozhi ' anjiRaiya maDa
nArAi'
AzVAr indulges in
naichyAnusanthAnam -the complex of Superiority of EmperumAn surfaces in 'valavEAzh vulgain mudhal-vAnOar iRai' in the fift
thiruvAimohzi.
Continuing the parOpadhEsam- AzvAr
underlines tha fact that the Almigty is not just easily accessible but also
easily satisfied. The procedure to worhsip HIm is not difficult but simple.
'ariyan alan ArAdhanaikku' This is 'parivdhil Esan padi..'
pAsuram 1-6.
The EDu at the end of first ten
wonderfully summarises the links
sarva-samAthparan
engiRAr-1
BhajanEyan
enGiRAr- 2
avanthAn sulaban
engiRAr-3
abarAtha sahan
engiRAr-4
SelavAn
engiRAr-5
svArAdhan
engiRAr-6
niradhisaya bOgyan
engiRAr-7
avanudaiya Arjva
guNam sonnAr-8
ippadi -yEvam
BudhanAnavan nirhEadhukamAga vishyEgarippAn engiRar-9
AGaiyAl avan thuyar
aRu sudar adi thozhudhu ezhu en mananEa -enRu tham thiruvuLLathai kuRithu
aruLicheidhu thalaikkAttinAr -10
In the first TiruvAimzohi AzvAr
highlighted the Supremacy of
Emperuman-vuyarvaRA -1
In the second He is the entity on
whom we shoudl take refuge and shed all other
things, pointed out AzVar in -VEdumin -2
How can one access the supreme? He
is easily accessible, underlines AzvAr quoting precdence in the pathudai
-3
EmperumAn-s condoning quality,
makes us confident. This quality is stressed in the fourth- en pizhai thAL
thiruvaidiyin thagavinukku-
The affable quality of EmperumAn,
mixing with us freely, breaking all bars and bounds.
The fifthTiruvAimozhi speaks about His quality of Selam -mixing freely with us, so we need not fear
His highest staus and distance ourselves from Him. This we an understand from
the 'vaLavEAzh Tiruvaimozhi'1-6.
Okay agreed, He is supreme, He is the one to be taken refuge in. He
is easily accessible, He condones our shortcomings. He mixes with us freely. Is
it difficult to worhsip HIm.
No sir, He is easily satisfied with flowr, wate and fragrance
explains AzvAr in the sixth TiruvAimozhi -parivadhil .
After that what ? The association with EmperumAn is the height of
happiness. The joy knows no bounds at that level. He is full of wonderful
happines- mentions AzvAr in the seventh TiruvAimozhi -piRavith
thuyar.
Sulabyam is easily accessiblity of the VaikunthanAthan. Selam- is
easily mixibng quality. While mixing so, The wealthiest Supreme, mixes as per
the rquirement of each Atman. example: The Periya ThiruvAdi is flying with Him.
The thiruthuzhAi is ornamented on Him. The quality of mixing with the souls
aprpopriate to each one is arjva guNam - This is speficied in the eighth
TiruvAimozhi 'Odum puL yEARi'
Such an entity, -yEavam BhUdhan Anavan-Such a Supreme, Such an One
who is our refuge, Such an one who is easily accessible, Such an one who
overlooks our defects, such an one, who mixes with us freely, Such an ONe who is
easily satisfied, Such an one who is epitome of enjoyment ( amudhilum ATRA iniyan), Such an ONe who mixes according to
each soul,
Our of His causelss mercy encompasses us and blesses us. - This
nirhEadhuka vishyakaram is wonderfully narrated in the ninth TiruvAimozhi
-ivaiyum avaiyum.
AzvAr tells to his mind to fall at the feet of such a Lord -
thuyar aRu sudar adi thozhudhehen mananEa -nenjamEa nallai nallai ...
in the final tiruvAimozhi.
All these links and nexus between each tiruvAmozhi is excellently
presented by Sri NampiLLai time and again and finally summarised at the end of
first ten.
These TiruvAimozhi-s are thus a part of a big garland, part of a
big stream and not just stand alone poetries.
How can we understand these without such genius of our vyAkyAna
karthAs?
(to be continued)
dasan
vanamamalai padmanabhan
Oppiliappan Koil Varadachari Sadagopan http://www.sadagopan.org
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