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AchArya Hrdhayam - sUthram 220 Contd.
Second Ten Contd.

Continuing on the second ten of thiru-voi-mozhi it was noted that the Lord who 
is the cause of all the worlds and souls, blessed AzhwAr with knowledge who 
desired for mOksham and nithya sUri ghOshti. AzhwAr became crestfallen on not 
getting this. The Lord poured His affection on Him which flowed down to 
generations of AzhwAr's sambhandhi-s. However, when the Lord tried to grant 
salvation, AzhwAr rejected on the grounds that it should be for His sake and 
not for the sake of AzhwAr and He always required His divine feet, thus 
underlining the nature of both. Further, It was seen that those qualities which 
go to establish the supremacy -parathvam-namely, sagala pala prathathva, 
kAraNathva, shEsha sAyithva, sriyapathithva and saulabhyAdhigaL were seen in 
the thiru-voi-mozhi-s "thiNNan" and "aNaivadhu aravaNai". It was also observed 
that vision by arjunA and an utterance by shivA was shown as another instance 
which go to establish the supremacy of the Lord.
Further,


Text: "pulan aindhu enRu samsAr mOksha sAdhana dhukkAndhra rasam munnAga 
vidhikkiRa andhar guNobAsathai...."

Summary: The Text has to be readjusted and read as
"pulan aindhua engiRa samsAra dhukka, mOsha Anandha, sAdhana rasa.
What do these indicate? The samsAra is greif-stricken.It has to be withered 
off. The mOksham is full of joy. It has to be desired. The auspicious qualities 
of the Lord is very sweet. Unlike other matters where the goal to be achieved 
yields fruits finally, the auspicious qualities which is a part of the 
prabhannan even before attaining salvation gives immense sweetness. Hence, the 
yield foreruns the end, which is a unique aspect in our srevaishNavic 
philosophy. Hence, desire to enjoy His auspcious qualities, prescribes AzhwAr.

The pAsuram
"pulan aindhu mEAzhum poRi aindhu nEngi, 
nalam andham illadhOr nAdhu pugzhuvEr,
alamandhu vEya asuraraich cheRRAn,
pala mundh sEril padimin OvAdhE" thiru-voi-mozhi 2-8-4.

samsAra-dhukka: The first line of the abovementined thiru-voi-mozhip pAsuram " 
pulan aindhu mEzhum poRi aindhum nEngi " directly refers to the sensory organs 
which lead to the temporary materialsitic, worldly and mundane things but 
ultimate grief.

mOksha Anandha: The second line of the pAsuram ---> "nalam andham illadhOr 
nAdu" directly refers to the everlasting happiness in the mOksham.

sAdhana rasa munnAga vidhikkiRa:"pala mundhu sEril padimin". 
The Lord who vanquished the demons" alamandhu vEya asuraraich cheRRAn" will 
remove our hurdles . Hence, approach Him where the means is as sweet as the 
end. How can this be?
The end is to attain the LOrd. He is the means .His auspicious qualities are 
sweet. These are a forerunner for the end. Hence, get this sweetness-which is 
available right from the beginning unlike in other cases, where happiness is 
available only at the end----by approaching HIm, is AzhwAr-s upadhEsam.
(to be continued)
vanamamalai padmanabhan









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