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Ramanuja List Archive: Message 00122 Jan 2004

 
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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







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