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periyAzhwAr thirumozhi >> Third Centum
pravESam
Just as it has been mentioned in nAchchiyAr thirumozhi 8.10 “bOgaththil vazhuvAdha pudhuvaiyar kOn” (periyAzhwAr, who is the controller of SrI villibuththUr, who did not have any deficiency in his enjoyment with regard to emperumAn), periyAzhwAr enjoyed the auspicious qualities and activities of krishNa, starting from the time of his [krishNa’s] incarnation, without leaving anything, as seen in the earlier thirumozhis. emperumAn’s divine beauty was such that it would make all the other AzhwArs to be totally immersed in him, taking them to the depths of his beauty. However, that beauty [of emperumAn] was like a mound for periyAzhwAr, since he had the nature of carrying out mangaLASAsanam [praising emperumAn and caring for his well-being] for that beauty. Now, periyAzhwAr too developed a desire to experience emperumAn, like the other AzhwArs. However, since he did not get to experience that desire, he lost his pathos of himself [as periyAzhwAr, a male entity], took on the pathos of a gOpa kanyA (herd-lady), and expresses his situation, through the words of the other person [this is called as anyApadhESam, explaining through the words of another person, in our sampradhAyam].
thiruvAimozhip piLLai says the following, in his svApadhESam: disciples of an AchAryan are totally dependent on him. When other disciples of the AchAryan take these disciples to emperumAn, due to their infatuation with emperumAn and their overflowing affection for him, these disciples would be completely engaged with him and will be unable to redeem themselves from him. When they are unable to redeem themselves from him, this would lead to the imperfection of the disciples enjoying emperumAn for their own happiness [instead of carrying out service to emperumAn and to the followers of emperumAn, for their happiness]. Due to the multitude of such dangers, the AchAryan, who is interested in the well-being of the disciples, becomes frustrated. AzhwAr mercifully mentions the words of such an AchAryan through the AchAryan’s words, in this thirumozhi. These meanings could be seen in nammAzhwAr’s thiruvAimozhi 3.7 decad “payilum sudar oLi mUrthi” and thiruvAimozhi 8.10 decad “nedumARku adimai”. However, in those places [in 3.7 and 8.10], equal importance had been given to servitude to emperumAn as well as to his followers. This is similar to a person, who is involved with the path of deeds/knowledge/devotion [yOga brashtan] to fall down from that position and describe the beauty of Urvasi, a celestial lady [Thus, engaging only with emperumAn and not going further beyond to the stage of followers of emperumAn becomes a limitation]. This happens due to the power of indwelling nature of emperumAn [as antharyAmi]. This is common to all [emperumAn remains as antharyAmi of all]. However, since emperumAn does this in order to shower his mercy on upAsakars [those who attempt to attain him through their efforts], this cannot be defined as the boundary [One should go beyond and attain the followers of emperumAn and carry out service to them].
- pAsuram 3.7.1 – aiya puzhudhi
- pAsuram 3.7.2 – vAyil pallum
- pAsuram 3.7.3 – pongu veNmaNal
- pAsuram 3.7.4 – Ezhai pEdhai
- pAsuram 3.7.5 – nAdum Urum
- pAsuram 3.7.6 – pattam katti
- pAsuram 3.7.7 – pEsavum theriyAdha
- pAsuram 3.7.8 – kARai pUNum
- pAsuram 3.7.9 – kaiththalaththu uLLa
- pAsuram 3.7.10 – perup peruththa
- pAsuram 3.7.11 – gyAlam muRRum
We shall next consider the 1st pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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