வளவேழ் உலகு அவதாரிகை - Valavezh Ulagu

Continuing with the trend of highlighting the auspicious attributes (கல்யாண குணங்கள்) of the Supreme Lord, Nammazhwar, in this padhigam, brings into focus the Lord’s condescension or Sauseelyam (ஸௌசீல்யம்) – the crowning trait in which the Lord mixes freely with the lowliest of beings. Sauseelyam is the first of the sixteen attributes of the Lord mentioned by Sage Valmiki at the very beginning of Ramayana. Sri. Rama’s relationship with the hunter Guha, the army of monkeys and Vibhishana etc. are demonstrative evidence of the Lord’s Sauseelyam.

In response to Azhwar’s heart-warming appeal to be in union with the Lord in amchiraya mada nArAi padhigam (அம்சிறைய மட நாராய்), the Lord presented Himself in front of Azhwar. However, instead of getting himself locked in the divine Lord’s sweet embrace, Azhwar, considering himself to be undeserving of being the object of emperuman’s condescension, attempted to run away from Him. In his Eedu commentary, Nampillai demonstrates how the Lord’s Sauseelyam shines even more when our limitations play foil in preventing us from obtaining union with the Lord (பகவத் ப்ராப்தி):

அயோக்யதாநுசந்தானம் பண்ணி அகலுவாரையும் தன் செல்லாமையைக் காட்டிப் பொருந்த விட்டுக்கொள்ளும் சீலவான்

That is, emperuman (சீலவான்), by virtue of His Sauseelya Guna (செல்லாமை), will enjoy the union of (பொருந்த விட்டுக்கொள்வது) even those who run away from Him (அகலுவாரை) by citing their limitations (அயோக்யத்வத்தை அநுசந்தானம் பண்ணி).

However, why will Azhwar, who sent out emissaries in the form of birds in the previous padhigam, thereby desiring union with the Lord, run away from Him now? Nampillai reasons out the behavior of Azhwar thusly in his Eedu commentary:

ஆழ்வார் கலங்கி தூதுவிட்ட இடம் ப்ரேமகார்யம்; இங்கு அகலபார்க்கிறவிடம்  ஞானகார்யம்

That is, out of his abounding love for the Lord, the devotion of azhwar clouded his intellect, which made him overlook his own candidational qualifications. However, as clarity in the form of wisdom set in, he became aware of his limitations and started realizing that his union with the Lord will be a desecration to the Latter’s stature. Azhwar starts comparing his union with the Lord to the act of destroying the purity of water set aside for the exclusive consumption of Brahmins (தார்மிகன் வைத்த தண்ணீர்பந்தலை அழிப்பார்போலே). That is, Azhwar’s union with the Lord will make the Latter unfit of being enjoyed by the celestials (which is compared to poisoning a drinking water supply, mixing poison in ambrosia etc.; ஊருணியில் கள்ளியை வெட்டியெறிவதைப்போல், அம்ருதத்தில் நஞ்சைக் கலப்பதுபோல்). Thus, Azhwar gets drifted into a mental complex at the mere thought of the Lord’s transcendental glory and decides to run away from Him. (நித்யசூரிகளுக்கு அனுபாவ்யமான வஸ்துவை நாம் கிட்டி தூஷிக்க பார்ப்போமல்லோம்).

The next question Nampillai raises in this context of Azhwar’s behavior is whether it is possible for Azhwar to survive the separation of the Lord? He answers that although it is not possible, Azhwar will go to any extent, including putting his own life at risk as long as he can add to His glory (சேஷிக்கு அதிசயத்தை விளைக்கத் தேடுமவர்கள் தம்-தாம் விநாசம் பாரார்கள்). However, the Lord demonstrates how much He desires for the union with the so-called “lowly beings” like Azhwar and opines that Azhwar’s running away from Him makes not just a mockery of His Sauseelyam but questions the very purpose of His existence (நீர் அயோக்யர் என்று அகலுவது ஸத்தாஹாநி). He also warns Azhwar that the latter’s refusal to His advances will earn him a place in hell along with those who denied him access to butter in his Krishna Avatharam (இனி நீர் அகலில் திருவாய்ப்பாடியில் வெண்ணை விலக்கினார் புக்க லோகம் புகுவீர்). Thus, having left with no defence, we will see Azhwar finally uniting with the Lord at the end of this padhigam.

In the next post, we shall see the saram of this Thiruvaimozhi.

Dasan

Mukundhan Kidambi

அஞ்சிறைய மடநாராய் ஸ்வாபதேசம்

In the last post we saw the meanings of each of the pasuram of this Thiruvaimozhi.

Now, lets check out the Svaapadesam() or the inner meaning of each of the Pasuram in this Thiruvaimozhi. It is known that Aazhwar requested various birds and other things(even Achetham like Breeze etc) to go as his messenger to Emperuman. But what really is the connection between the birds specified and our sampradayam?

Sri Nampillai answers this in is usual majestic way that by Birds Aazhwar means the Acharyan who is going to represent us to the Emperuman asking him to accept the Sishya(Us) inspite of the numerous Paapams(sins) commited by us.

So Lets check out which Quality of an Acharyan is seen in each of the Birds specified in this Thiruvaimozhi.

Bird/Thing		Svaapadesam(Significance)
மடநாராய்	Stork	signifies that Acharyan has 2 wings - jnanam and Anustanam.
குயில்காள்	Cukkoo	signify that an Acharyan is always sweet and soft spoken.
அன்னங்காள்	Swan	signifies that an Acharyan can differentiate between Saaram and Asaram (good and Bad)
மகன்றில்காள்	Makanril birds	signify that an Acharyan's beautiful thirumeni is a sight to behold.
சிறுகுருகே	Sparrow	signifies that an Acharyan is Pure in his thoughts
வரிவண்டே	Bee	signifies that the beautiful Acharyan is proud of always thinking about the Feet of Emperuman
இளங்கிளியே	Parrot	signifies that even though an acharyan is an extremely knowledgeable person in his own respect, his words will always be that of what he heard from his acharyan (and not his own words)
சிறுபூவாய்	Poovai	signifies that attending to the thirumeni of one's acharyan is the foremost duty for the atma kshemam of a shishya
பனிவாடாய்	Breeze	indicates that only an acharyan's Sambhandam is good for a shishyas upliftment and every other relationship is counterproductive
மடநெஞ்சே	Heart	Our heart should seek the feet of the acharyan who is considered as the embodiment of above qualities

It is quite evident from the list above, that messengers sent by Aazhwar signifies none other than an Acharyan.

Dasan

Madhusudhanan MA

அஞ்சிறைய மடநாராய் - Summary

The fourth Thiruvaimozhi - Amchiraya madanaarai 

Swami Nammalvar , experienced the Paratvam , Bhajaneeyatvam and Saulabhyam of Emperuman in the last three Thiruvaimozhis respectively . In the 10th Pasuram of the 3rd decad , Nammalvar , while singing about the Trivikrama avatara said that he wished to think , praise , embrace and worship that foot which measured the whole of world . While saying so he made an embracing gesture thinking about the foot of Trivikrama . But the next second he realized that the avatara and himself were separated by a long time . Unable to bear this Parankusha loses his true self and attains that one of a Piratti , who is in separation from The Lord . He becomes Parankusha Nayaki . 

Parankusha Nayaki , goes to a seashore in order to lighten her heavy heart and there she sees many birds as well as other things . Forgetting their incapability , she sends them as messengers to her Lord , Sriman Narayana in Thirupaarkadal.

The important kalyana guna told in this decad is APARAADHA SAHATVAM , being tolerant towards our(Jivatmas') various misdeeds . 

Now let us see in brief what Parankusha Nayaki says in each pasuram . 

1) O beautiful feathered stork ! I beseech you the compassionate one , to go to my lord the Garuda Vahana as a messenger accompanied by your consort . Do not fear being held captive , for that shall never happen . Even if it does happen , will you not undergo it for my sake ? 

2) O flock of cuckoos ! Won't you all go to my lord , the one with lotus eyes and deliver this message to him ? I suppose no harm shall come upon you in doing this . Go and say to The Lord that I seek an answer to this . It is true that at first I never intended in doing kainkaryam at his feet due to the sins which I committed from time infinite . But now I wish to serve him . Do I have any chance to seek him or should I always be in separation , like now ? 

3) O elegant walking Swans ! You are all indeed blessed to be accompanied by your consorts . Kindly go to my lord , the one who very smartly acquired the three worlds by taking the form of a dwarf ; and ask him whether the unrighteous deeds that I committed will never end . Also say to him that , a girl has completely lost her mind and is fallen unconsciously . 

4) O my ! What am I going to say to my lord , the one as black as the cloud , who even knowing me in deep distress , has no compassion , and does not feel pity for me . O black colored Makanril birds ! Just say to The Lord that my life , hear after will not reside in this body . 

5) O little sparrow ! Won't you help me by delivering this message to my lord Narayana ? Ask him that whether he who is the protector of all worlds , will not protect me , a true sinner . If he does not , then the word Narayan shall not befit him .

6) O charming bee ! Please do me a favor by telling my lord , the ocean of compassion that he who has so far not pitied for me , should at least ,go along this street of mine , on his Vahana , Garuda once , before my life sheds the body . 

7) O parrot ! Aren't you been nurtured by me ? (Yes) So , go to my lord , the consort of Sri Mahalakshmi and say that a cold breeze is piercing my bones like needles and he , my lord seeing only my sins is not coming to my aid . So ask him that what have I done to hinder his compassion .

8) O little Poovai bird ! I have pleaded you to go to my lord and inform him about my Sorrowful state . But , you have not done so . Hence , my body's lost its bright color and is going to meet its end . So you better find another person who can feed you sweet food . 

9) O wandering breeze ! Please go and say this to my lord . This Jivatma is given body and organs only to do kainkaryam to The Lord . For instance , the arms and legs are given , so that we can search the best flower in the world and offer it at the feet of Emperuman . While this is the fact , why is it that I am in separation from my lord unable to serve him ? 

10) O humble Heart! It is solely Emperuman , who gives us the body , controls this samsara and grants the moksha . Having emerged from the depths of the ocean , he is lying there with the Sudarshana chakra in his hand . If you happen to meet him , please inform him my state and do not leave him until he comes to me . 

In this way , Parankusha Nayaki pleads Emperuman to come and unite with her . Having heard her cries , Emperuman thought that if this separation may extend even a bit , then he may lose Nammazlwar and so he came and showed his divine form to Azlwar . Witnessing that , Azlwar regains his self and happily sings the 11 th Pasuram which is the Phalashruti of this decad .

11) He who just recites these 10 pasurams which are about lord Krishna , who is the swami of all seven boundless worlds and who is very simple towards his devotees ; will attain the abode of Vaikunta and be engaged in the eternal servitude to Emperuman . 

Sri Mamunigal aptly puts the entire saram of this Thiruvaimozhi in one pasuram in Thiruvaimozhi Nootrandhadhi.

அஞ்சிறைய புட்கள் தமை ஆழியா னுக்குநீர்

எஞ்செயலைச் சொல்லும் என இரந்து - விஞ்ச

நலங்கியதும் மாறன் இங்கே நாயகனைத்தேடி

மலங்கியதும் பத்தி வளம். (4)

In the next post, we shall see the Svapadesam(inner meaning) of each Pasuram.

Dasan

Manivannan - Thirukovalur

அஞ்சிறைய மடநாராய் அவதாரிகை - Amchiraya MadaNaaraai

In the Amchiraya MadaNaarai padhigam (அஞ்சிறைய மடநாராய்), Azhwar turns despondent at his separation from Emperuman. He assumes a feminine form (நாயிகா பாவம்) and sends emissaries in the form of birds to appeal to Emperuman’s அபராத ஸஹத்வம் - a quality whereby He graces His devotees by being tolerant of their mistakes.

We shall begin the preamble to this Padhigam with an interesting anecdote. Once while Nanjeeyar was giving his discourses on Thiruvaimozhi, one of his listeners abruptly left the place, murmuring that the discourse had turned into a sensualist’s love conversation. In the first three decads, Azhwar had exalted Emperuman’s omnipotence (பரத்வம்),worthiness of worship (பஜநீயத்வம்) and ease of accessibility (ஸௌலப்யம்).The listener in question appreciated the sublime nature of the Lord described in these topics. But when the topic shifted to Amchiraya padhigam where a form of love to God was described by Nanjeeyar, taking analogies from the experience of mankind in this world, the disciple turned away from it, thinking that this kind of treatment is a shock to good taste and outrageous to his wisdom. Nanjeeyar could not but deplore the failure of his listener because the form of love expressed here is of an elevating kind.

Nammazhwar, having been blessed with the knowledge that dispels all ignorance (மயர்வு அற மதி நலம்), immediately grew desirous of Moksham (ஆர்த்த பிரபன்னன்) and wanted to leave this world of samsara to enjoy the permanent company of emperuman in paramapadham. However, emperuman distanced Himself from Azhwar, thereby increasing the latter’s feeling of separation for two reasons, as Nampillai indicates to us in the introduction to this padhigam:

• ஆமத்தில் சோறு பாதகம்: That is, when one suffers from indigestion, feeding him more food is only going to worsen his medical condition. Such a person should ideally starve until his metabolism becomes normal so that he can take in further food. Similarly, Azhwar, by virtue of being in Samsaram, is still suffering from the ஆமம் of samsaram. The consumption (போக்யம்) of Bhagavad anubhavam will not be digestible by Him unless he is starved by emperuman’s separation.
• When emperuman causelessly showers His grace on the jivAtma, the latter should not be in a position to deny it (விலக்காமை). So, emperuman distanced Himself from Azhwar such that the thirst for moksham grows more in Azhwar and thereby makes him undeniable of accepting His grace.

Emperuman’s manliness (புருஷோத்தமத்வம்) is so powerful that it forces all jivAtmas to assume feminine forms in order to enjoy it. But an important question in this juncture is whether it is appropriate for Azhwar to assume the form of pirAtti in her nayika bhAvam. The answer to this question has been clarified in the கடிமலர் பாவை சாம்ய ஷட்கம்in Acharya Hrudhayam. Nayanar provides samAdhanam for this question by explaining that all jivAtmas can be considered pirAttis of emperuman as they are dependent upon Him (பரதந்த்ரம்), owe servitude to only Him (ஆநந்யார்ஹ சேஷத்வம்), have only Him as their means (அநந்ய ஷரணத்வம்), are eligible objects of His enjoyment (அநந்ய போக்யத்வம்), obey his orders (ததேக நிர்வாஹத்வம்) and exhibit fits of despair when separated from Him and enjoy happiness when being with Him (கூடி இருந்தால் தரித்தல்).

The next question that Nampillai raises in the introduction section is the need to employ birds as emissaries. Nampillai reasons out this question thusly:

1. The accomplices of Parankusa Nayaki, due to their unbridled love for her, are themselves despondent at azhwar’s plight that they lack the strength and capability to go as emissaries on behalf of Azhwar and
2.  The birds have பக்ஷபாதம் for Azhwar, i.e. they will obey nayaki’s words. In addition, the birds are endowed with wings which can take them to emperuman’s abode with the message of nayaki, something that is not possible for Nayaki’s accomplices.

Dasan
Mukundhan Kidambi