AchArya Hrdhayam pathAm pathu sUthram 228-8 bakthi yOgam "piNakkaRach sArvAga nigamithu.." It is customary and sAsthric method to finish off with what one has commenced with. Accordingly,AzhwAr completes the "bakthi yOgam" in the tenth ten -"sArvEa thava nERi" thiru-voi-mozhi which was earlier commenced in "pathudai adiyavar" thiru-voi-mozhi. In pathudai adiyAvar -thiru-voi-mozhi 1-3 AzhwAr mentioned "pinakkaRa aRuvagaich chamayamum, nERi vuLLI, vuraitha" 1-3-5 Here, AzhwAr has categorically mentioned "vaNakkudaith thava nERi" highly appreciating the bakthi yOgam. This is also in consonance with AchAryA-s commentators who had followed emperumAnAr-s thoughts. However, another question is raised in the commentary is that: why should not "vEdumin muRRavum" 1-2 thiru-voi-mozhi should not be taken as commencement as bakthi( considering that thiru-voi-mozhi also as bakthi param) instead of 'pathudai adiyavar" thiru-voi-mozhi. For this the fact that pathudai adiyavar is the culmination of that thiru-voi-mozhi which starts with the do-s and dont-s and hence, considering "pathudai adiyavar' thiru-voi-mozhi as the commencement of bakthi yOgam may not be inconsistent with the larger thoughts and EDu. The point here is that AzhwAr completes the mention of bakthi yOgam which he commenced in the first ten. However, the interpretation whether it is bakthi or prapathi differes at different vyAkyAnam-s and among different AchAryA-s. EDu has given both the interpretations. i.e ( interpreting "vaNakkudaith thava nERi 1-3-5 as prapathi) Hence, it is better to study the commentaries for the first ten of thiru-voi-mozhi especially"vEdumin muRRavum' and "pathudai adiyavar" thiru-voi-mozhi and also learn from knowledged souls, before coming to any conclusion in this regard. (to be continued0 vanamamalai padmanabhan [Non-text portions of this message have been removed]
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