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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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