AchArya Hrdhyam sUthram
225-8
The Seventh Ten
Contd.
thiru-vARan viLai
"than saridhai kEaLvi AgAmal inbam
payakka irundha nilath thEvar kuzhuvilEA, pAttuk kEAtpippadhAga ghAna
ghOshtiyaiyum, dhEvapirAn aRiya maRandhavar;
charamOpAyapararAnArku,
nEnagaramadhu, thuNithAn charaNanRi maRRonRilam vuLLith thozhumin enRu prApya
sAdhanAvadhiyai prEthiyAlEa, prakAsippikkiRAr yEzhAm
pathilEA".
The story of rAmAyaNam was rendered by lavA and kusA
and was heard by none other than sri rAma Himself. Similarly, the great
thiru-voi-mozhi which was granted to swAmi nam-AzhwAr is being submitted at His
divine feet where He is adorning the dhivya dhEsam along with His consort, in
thiru-vAran viLai. AzhwAr who found that there is nothing to be done in return
to the Lord Almighty thought that it is befitting to submit the same at
thiru-vARan viLai. The Lord Almighty who is the Lord of both the Worlds, adorns
the dhivya-dhEsam conspicuously with pirAtti (who generates
happiness).
The dhivya-dhEsam makes AzhwAr to feel that this is
the ultimate. The need for reaching even paramapadham is forgotten. His thinking
rests whole heartedly with thiru-vARan viLai and becomes indifferent even
towards parama-padham.
AzhwAr executed charaNAgathi at the feet of Lord
thiruvEnkatamudaiyAn. Here again He prescribes that Here is the
dhivya-dhEsam one may approach as the refuge. This Lord who has vanquished
vAnAsuran is the ultimate refuge. Think about Him sincerely and
surrender. The means thus is thiru-vARan viLai Lord and the goal is
this dhivya dhEsam, is the call from swAmi nam-AzhwAr---thiru-vARan viLai.
In the final
analysis thus, the means to be followed is i. reach the dhviya -dhEsam
-thriu-vARan viLai and the goal to be attained is ii. The Lord Almighty who is
present there. This is the philosophy spelt out in seventh
ten.
pAsuram-s:
sri rAmAyanam was listened by the sri rAmA
Himself:
"sem pavaLath thiraL vAi than
saridhaik kEAttAn"--- perumAL thirumozhi 10-8;
"inbam payakka ezhil malar mAdharum
thAnum, ivvEzhulagai inbam payakka inidhudan vERRirundhu"
7-10-1;
--> The Lord who is the prime-mover and the
governing force of the two worlds, graces the world alongwith pirAtti who
showers happiness, by adorning the dhivya dhEsam-thiru-vARan
viLai.
"nilath thEavar kuzhu vaNangum
thiru-vARan viLai" 7-10-10 -->AzhwAr desired to serve the
Lord by submitting thiru-voi-mozhi at the divine feet of the Lord in thiru-vARan
viLai.
"thiru vARan viLai vuRai
thErthanukku aRRa pin, sindhai maRRonRin thiRathadhallAl thanmai" After
having reached the divine feet of the Lord of thiru-vARan viLai, no other
thinking rests with the Lord. Hence, even paramapadham becomes
unimportant.
"nEL nagaram adhuvEA malar
solaigaL sUzh thiru-vARan viLai"7-10-7; That is the big dhivya dhEsam .
"vAnanai Ayiram thOL thuNithAn
charaN anRi" 7-10-7 -> The Lord who vanqushed the
vAnAsuran is the ultimate refuge here.
"vuLLith thozhumin
thoNdEr" -> Fall at His
feet.
Thus it is to be understood that He is the means to
attain this dhivya -dhEsam. the dhivya-dhEsam is the ulitmate. This is so
because it has got the divine nexus. The divine nexus is alwyas to be desired
and the archAvathAra emperumAn being easily accessible will aid us in achieving
this desire.
/SEVENTH TEN
CONCLUDED/
(to be coninuted)
vanamamalai padmanabhn
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