THE FINAL SELECTED DASAKAM OF
THIRUVAIMOZHI (10.10 TVM),
This decad describes his attainment of Moksham Swamy NammAzhwAr enjoys
paripoorNa BrahmAnandham and thanks the Lord for freeing him from being
reborn again. The GuNam for the entire 10.10 decad is “anubhAvyathvam” or
bhOgya samAnam (enjoyment of the BhOgams of Sri VaikuNTham in an equal
measure with the Lord).
brahmESaanta: pravEsAt sapa ia ramayetyAdhi-vaagruddha-bhAvaat
ratnashyAmAccha roopAt akhilatanutayA truptidhUrAmrutatvAt |
padmA-prEyastva bhUmuddharaNa dhuritadruktvAdhinityatva mukthyAdAnairbrahmAnubhAvyam
SaTharipu-bhaNat drushTadrushTa svamukti: ||
Here Swamy NammAzhwAr salutes the Lord as the sole grantor of Moksham
and the most enjoyable one for the liberated souls (Muktha BhOgyan). AzhwAr
describes at the beginning of the decad his Parama Bhakthi, his attainment of
the Lord’s sacred feet, his accomplishment of union (SamslEsha bhAgyam) with
the Lord at Sri VaikuNTham after a very long separation.
In the previous daSakam, Sriman NaarAyaNan let the AzhwAr see for himself
the travel by archirAdhi maargam by liberated souls, their arrival at the Lord’s ThirumAmaNi ManTapam. AzhwAr thought he had realized such a bhAgyam and
wanted to engage in EkAnta Kaimkaryam for the Lord. Suddenly, he understood
with shock that he was still in prakruthi manDalam and not in Sri VaikuNTham.
His sorrow was unbounded. He cried out to the Lord and asked whether what he
saw earlier (travel to Sri VaikuNTham) was real. He begged not to be left
behind in samsAric world. The Lord hears that moving appeal and permits
AzhwAr to join Him. The purpose of AzhwAr’s avathAram becomes fulfilled. He
becomes one with the Lord’s Param JyOthi.
TVM 10.1.1: MuniyE! nAanmuhanE! MukkaNNapA!–:
Oh Muni! The Lord who reflects intensively on creation of this universe at the
end of praLayam! You keep thinking intensively upon how to assign nAmams and
roopams for the sentient and the insentient of the Universe that you are about
to create. Oh Sage engaged in Your divya-sankalpam through Your avyAja
KaruNai! You have made me from asath to a sath! Can You not come to my
rescue now? How can You be so heartless to pay no further attention to me? I
am crying my heart out. I am begging You for Your Moksha anugraham. Why are
You indifferent?
naanmuhanE! Oh Lord, who created Brahma, entered His soul and empowered
him to engage in samashTi creation after completing VyashTi creation by
Yourself!
MukkaNNappA! Oh RudhrAntharyAmi, who appointed him to engage in SamhAra
Kaaryam!
MuniyE! naanmuhanE! MukkaNNappa! Oh Supreme Lord displaying Your
svaroopam as Parabrahmam by divining srushTi, sthiti and SamhAram through
Your divya Sankalpam!
Yenn PollAkkaniyE! KarumANNikkamE! Yenn KaLvA! Oh the thief that stole “my”
soul and enslaved me through Your charms! Oh My Lord with Neela Mani hue!
Out of Your nirhEtuka Krupai, You placed Your lotus feet on my head. The
responsibility for my protection is all Yours. I can not be without You even for a
moment. You showed me the pathway by which a liberated soul travels to Your
supreme abode. I can not now let you go. Please grant me Moksham and do not
trick me with other gifts. Please rush truly and unite with me!
10.10.2: Here the agitated AzhwAr asserts his claim on the Lord and swears in
the name of the Lord and MahA Lakshmi about His right to be taken to parama
padam.
10.10.3: AvikkOr paRRukkompu ninnallAl aRihinRilEn yaan -Oh the First cause of
the World! I do not know of any support for my soul except You. Please take me
to Your Supreme abode to enjoy ParipoorNa BrahmAnandham.
10.10.4: yembharam saadhikkaluRRu yennaip pOravittidAyE -Oh JagannAthA!
Sarva RakshakA! If You think that my protection is my own responsibility, then
there is no other recourse for me except to sink in samsaric mud.
10.10.5: pOra vittittu yennai Nee puram pOkkalaRRAl, pinnai yaan aaraikkoNDu
yethai? anthO! Yenathu Yenpathen?Yaan Yenpathenn?- Here, Azhwar tightly
questions the Lord: If You abandon me as one would treat a blade of grass as
being worthless, then how can I and with whose help can I recover? What is
left there to describe as “mine” or as “I”? There is no hope for me, if You
decide to spurn me and cast me aside.
10.10.6: Oh Lord! You are my aparyAptha amrutham (insatiable nectar). You
devoured my aathmA as though it was delectable. Now, You have abndoned me.
Why is this change of mind?
10.10.7: YenthAi! –Yenn anbhOyO? –Unnai peRRini pOkkuvEnO? – Oh My Lord
and master! To me You are the total object of my love. After having obtained
You, do You think I am going to let You escape from me?
10.10.8: Oh sarvAntharyAmi! My soul’s soul! Having got You, will I let You go?10.10.9: Oh unparalleled Lord! The world as it manifests itself is Your Sariram.
Oh Jagath KaaraNA! Oh Jagath SarIrA! Oh Mudal tani Vitthu! (Oh Lord shining
supreme in a three-fold way nimittha, sahakAri and upAdhAna Kaaranams). I
have to join You. I have to have the anugraham of enjoying You in a concrete
physical form as Sri VaikuNtha nAthan as enjoyed by all the eternally liberated
ones. When am I going to have this supreme anugraham? AzhwAr’s cry and
suffering is now intense. The Lord responds now with alacrity and grants the
boon sought by His dearest devotee.
10.10.10: AzhwAr speaks out with utter gratitude for the MahOpakAram done
by the Lord (Dr.VNV’s translation):
“Oh The indweller of Moola prakruthi, which evolves further into derivative
tattvams such as Mahath, ahankaram et al and pervades all space and thus is
infinite in coverage!
Oh the indweller of all liberated souls, who encircles, extends over and is larger
than the prakruthi in extant, whose very nature is characterized by Jn~Anam,
Anandam and tEjas!
Oh the unique possessor of Sankalpa Jn~Anam, which extends even beyond and
has its halo even beyond still further, which is pure Anandham in nature!
My yearning to join You was even bigger than your sankalpa-jn~anam in
magnitude. But You surrounded me, quenched this yearning! I became a drop in
Your vastness of nectar ocean. My long time ambition has now been fulfilled.
10.10.11: In the phala sruti paasuram of the ThiruvAimozhi, AzhwAr instructs
us that the SarvAntaryAmi Svaroopa Sriman NaarAyaNan mingled with him and
fulfilled him. AzhwAr now is ecstatic over his good fortune. AzhwAr says that
he sang this decad with Parama Bhakthi and those who recite it and understand
the meanings of these paasurams will attain the status equal to that of nithya
Sooris.Thus ends the magnificent ThiruvAimozhi with Swamy NammAzhwAr’s
Moksham!
Swamy NammAzhwAr MokshOthsavam has been linked to the 10th paasuram of
ThirumAlai, where ThoNDarDippoDi Azhwar declares: “KaattinAn
Thiruvarangam uybhavarrku uyyum VaNNam” (Lord RanganAthan showed
Thiruvarangam as the means for Moksham for the benefit of those, who longed
for the supreme goal of release form the cycles of births and deaths.
ThoNDarDippoDi is referring to the samarpaNam of one’s aathma at the
ThiruvaDi of Lord RanganAthan for Moksha anugraham. In view of this, the
Maarghazhi Uthsavam at Srirangam is named MokshOthsavam.
Thirumangai, who lived after or during the time of ThoNDarDippoDi took to
heart the message of ThoNDarDippoDi AzhwAr and appealed to Lord
RanganAthan in this moving way:aNiyAr Pozhil soozh aranga-nakarappA!
thuNaiyEn ini nin aruL allAthu, enakku
maNiyE! maNi maaNikkamE! madhusoodA!
paNiyAi ennakku uyyum vahai param cOthi!”
Oh Lord of the dhivya dEsam of Srirangam with its beautiful groves! Oh most
cherished gem! MadhusoodanA! AdiyEn can not carry on anymore without Youranugraham and grace. Oh Lord of Supreme Lustre! Please instruct me on the
way for my upliftment to Moksham).
The Sannidhi archakar, Utthama Nampi according to the command of Sri
RanganAthan through a trance speech revealed then the way and Thirumangai
was very happy with the blessings of the Lord thru His archakar (arcakastu
hari: SaakshAt) and became tranquil. This was just before Maarghazhi. The
Month was Kaarthikai, the month of avathAram of Thirumangai Mannan. Lord
RanganAthan enjoyed the ThirukkArthikai deepOthsavam and revealed further
the “JyOthi tatthvam” of His that stands tall spanning and illuminating the
world and protecting the jeeva-raasis with its unique warmth. Lord
RanganAthan revealed to Thirumangai AzhwAr that this “uyara ninRathOrJyOthi” tatthvam is the tatthvam that He had revealed earlier to
NammazhwAr as MokshOpAyam.
Thirumangai was rapturous over the revelation of Lord RanganAthan and rushed
to AzhwAr Thirunagari, the birth place of Swamy NammAzhwAr and brought
Him with all maryAdhais to Srirangam to conduct an uthsavam to celebrate the
ParamjyOthi/SvayamjyOthi tatthvam of the Lord and to reveal this supreme
tatthvam of the Lord to the world. Thirumangai had another motivation in
conducting this Thiruadhyayana Uthsavam at Srirangam for the first time. He
had requested Lord RanganAthan’s permission for the recognition of
ThiruvAimozhi’s equivalence to the Sanskrit VedAs. Lord RanganAtha accepted
to Thirumangai’s request and invited Swamy NammazhwAr to come to
Srirangam. This invitation of the Lord of Srirangam was taken by Thirumangai
to AzhwAr Thirunahari and Swamy NammAzhwAr traveled with Thirumangai in
pallAkku to His Lord’s side. Thiruvaaimozhi Uthsavam took place then in the
month of Maarghazhi.
Swamy Naathamuni continued this uthsavam after he was blessed to receive
the NaalAyira Dhivya prabandham through the special grace of Swamy
NammazhwAr after they were lost for many years. Swamy Naathamuni was in
charge of the Srirangam temple administration at that time and he had set
dhivya prabandham to music and taaLam and had taught his two nephews this
art of singing the Paasurams. They created the arayar sEvai after being given
that title by the Lord and the present of arayar kullAi (cap) by the Lord
Himself. The cymbals used in arayar Sevai are called Naathamuni to pay tribute
to him for blessing us with the Dhivya prabandham through his tapas and for
setting the dhivya prabandham to music. The arayar kulam starts from the two
nephews of Swamy Naathamuni. The grand son of Swamy Naathamuni was
Swamy AlavandhAr, who had a son, who was a famous arayar besides being one
of the five AchAryAs of RaamAnujA. When RaamAnujA became Udayavar, he
inherited the rights of Srirangam Temple administration and continued the
tradition of arayar Sevai and expanded the arayar sevai for additional vThe various traditions enacted during the Pahal patthu and Iraa Patthu were
established. Mohini Sevai, the assignment of Utthama Nampi for conductance
of the festival, the formal recognition for MaNiyakkArar, KanthAdai
RaamAnuja Iyengaar and their vamsam, The Thiruvaranga KoottatthAr and
aruLappAdu for them, Brahma Ratham for Bhattar and Arayar were established
and that tradition continues even today. adiyEn wishes to acknowledge the
valuable information provided by Srimathy RanganAyaki KaLLapirAn regarding
the adhyayana uthsavam at Srirangam
Thanks for this nice compilatiom http://www.ahobilavalli.org/dtr.pdf
Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.
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