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
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