{"id":2199,"date":"2015-04-30T05:54:28","date_gmt":"2015-04-30T05:54:28","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=2199"},"modified":"2024-10-02T17:04:40","modified_gmt":"2024-10-02T17:04:40","slug":"thiruvaimozhi-1-2-vidumin","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/04\/thiruvaimozhi-1-2-vidumin\/","title":{"rendered":"thiruvAimozhi – 1.2 – vIdumin"},"content":{"rendered":"

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:<\/p>\n

Full series<\/a> >> First Centum<\/a><\/p>\n

Previous Decad<\/a><\/p>\n

\"sriman<\/a>srIman nArAyaNan – nammAzhwAr<\/p>\n

Highlights from thirukkurugaippirAn piLLAn<\/a>‘s introduction<\/h3>\n

It is natural for devotees (who are fully focussed on bhagavAn<\/a> alone) to share and discuss the svarUpa (divine nature), rUpa (forms), guNa (qualities), chEshtitha (activities) etc of bhagavAn<\/a> with many. Seeing that there are not many who are purely focussed on\u00a0bhagavAn<\/a> alone, nammAzhwAr<\/a> considers “Even if we have to transform them to be purely focussed on bhagavAn<\/a> alone, let that happen and then we can share this experience together”. He starts instructing detachment towards worldly matters which is the first step in bhakthi yOgam which is a means to becoming fully focussed on bhagavAn<\/a>.<\/p>\n

Highlights from nanjIyar<\/a>‘s introduction<\/h3>\n

nammAzhwAr<\/a>, after enjoying emperumAn<\/a>‘s parathvam (supremacy), being blissful, as explained in bhagavath gIthA 10.9 “bhOdhayantha: parasparam<\/em>” (discussing with each other) – one cannot bear without discussing with others about these divine matters, realises that there is none\u00a0 qualified to have discussion with him. nammAzhwAr<\/a> contemplates the method to reform worldly people and share these divine matters with them. He realizes that “chEthana<\/a>s (sentients\u00a0 – ones with knowledge) usually reject\/avoid unfavourable aspects and accept favourable aspects. Similarly, let me highlight what is unfavourable for them in this samsAram and the enjoyable nature of bhagavath vishayam and reform them”. He instructs them about the temporary and insignificant nature of this world and the pure bhagavAn<\/a> who is filled with auspicious qualities and instructs them to pursue bhakthi yOgam [path of devotion] to worship him.<\/p>\n

Highlights from vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s introduction<\/h3>\n

nammAzhwAr<\/a> mercifully explains the process of worshiping emperumAn<\/a> through parOpadhEsam (instructions to others) in this decad. Since emperumAn<\/a> is the sarvasmAthparan (most supreme) and he is to be worshipped, aspects which are considered as hurdles in his worship are to be given up. AzhwAr explains how such unfavourable aspects are to be given up. He also explains the insignificant nature of worldly matters and the glorious nature of bhagavAn<\/a>. He also explains how the hurdles are removed and the true goal is accomplished.<\/p>\n

Highlights from periyavAchchAn piLLai<\/a>‘s introduction<\/h3>\n

Same as nanjIyar<\/a>‘s introduction.<\/p>\n

Highlights from nampiLLai<\/a>‘s introduction<\/h3>\n

mOksha sAsthram has 2 aspects – thathvam (truth about the entities)<\/a> and upAsanam (process to achieve mOksham). In the first decad<\/a>, thathvam<\/a> is explained clearly. This decad is the summary of upAsanam related aspects.<\/p>\n

thirumAlai ANdAn<\/a> explains this decad with respect to prapaththi as heard from ALavandhAr<\/a>. emperumAnAr<\/a> too was doing the same until he completed srI bhAshyam (commentary from vEdhAntha\/brahma sUthram). Subsequent to completion of bhAshyam (to present consistent views between vEdhAntham and thiruvAimozhi), he started explaining this decad with respect to bhakthi yOgam. embAr<\/a> too followed the same principle.<\/p>\n

nammAzhwAr<\/a>‘s bhakthi (devotion) and prapaththi (surrender) are indistinguishable (in one aspect he looks like performing prapaththi and in another aspect he looks like performing bhakthi) and he has abundance of both (due to his unflinching love\/devotion towards emperumAn<\/a>).<\/p>\n

nammAzhwAr<\/a> was fully blessed by emperumAn<\/a> with blemishless knowledge and he in turn performs saraNAgathi to emperumAn<\/a> in various pAsurams. So, his bhakthi itself was blessed by bhagavAn<\/a> and his bhakthi is something which is part of the goal (to perform kainkaryam one needs devotion – that devotion\/desire is AzhwAr’s bhakthi which was blessed by\u00a0bhagavAn<\/a> himself). bhakthi is explained as being supported\/decorated by karmA (activity) and gyAnam (knowledge) – i.e., by following the process of karma yOgam and gyAna yOgam, one’s mind gets purified and engages in bhakthi yOgam. But for AzhwAr, bhagavAn<\/a>‘s mercy takes the role of karmam and gyAnam.<\/p>\n

So, nammAzhwAr<\/a> is explaining sAdhya bhakthi<\/strong> (bhakthi that is part of bhagavath kainkaryam). If we consider, nammAzhwAr<\/a> to be instructing sAdhana bhakthi<\/strong> (bhakthi yOgam as explained in vEdhAntham), a few contradictions will arise:<\/p>\n