Aacharya Hridyam is a work of Ayagiya-manavala Perumaal Nayanar (thirteenth century A.D). the younger brother of Pillai-Lokacharya of Srirangam. These two were the two illustrious sons of Vadakkuthiruveethi-pillai of Mudumbai Vamsham (family). He is the 18th Aacharya in the guruparampara of Sreevaishnava Aacharyas as detailed below.
God is manifest in five different forms namely, Para, Vyuha, Vibhava, Antaryami and Archa. He is the first preceptor (Aacharya initiating “Shree”(Periyapirattiyaar) the first disciple in the Guruparampara. This is a chain established for Gnyana-Santati who are to be remembered for Bhakthiroopa- prapannagnyana. Other disciples in the descending order include:-
3.Vishvaksena, 4.Paranakusha-muni (Nammalwar), 5.Madhurakavi-alwar, 6.Nathamuni, 7.Pundarikaaksha, 8.Raama-mishra, 9.Aalawandaar, 10. Periyanambi, 11.Ramanujacharya, 12.Koorathaalwan (Kooresha), 13. Bhattar, 14. Nanjeeyar,15.Nambillai, 16.Vadakkuthiruveethi-pillai, 17.pillai-lokacharya. 18.Ayagiyamanavala-Perumal-Nayanar 19. Thiruvoymozhi-pillai 20.Manavalamamuni
This work is a gist (summary) of Nammalwars works. It has four(Prakaranas)chapters with 234 sutras and commented in 20 topics as detialed below:
PRAKARANA No.of Sutras Topics
1 ————–86———– 6
2————– 63———– 6
3————– 69 ———–5
4 ————–16 ———–3
Total ———234———- 20
NammAlwaar (Shatakopa-Suri) is considered as Prapanna-jana-Kootasha (Fulcrum of surrendering devotees). He is included in Aacharyaparampara as well as Guraparampara of Sri-Vaishnava-aacharyas. He was blessed by Vishvaksena, the commander in chief of the Nitya-viboothi and Leela-viboothi of the paratattva .(Sri Vaikuntanatha)
NammAlwaar” is consider as Angi (soul) and other Alwaars are considered as his angam(parts of the body). He has rendered the four vedas into Tamil for easy access to one and all. God is Veda-pratipaadya(Known by vedas). Alwaar declares that god’s grace (Bhagavat Krupa) leads one to Knowledge about Brahman which in trun leads one to final emancipation(Moksha).
His “Heart” is understood clearly by this Naayanar (author ) and he has explained the Paramaacharya Hridaya in twenty subjects of four prakarana containing two hundred and thirty four (234) aphorism (Sutras). The Specialty of the work is the words are selected from Alwaars Outpourings (Divya-prabhandam).
Manavala-maamuni known as Varavaramuni (1370 A.D to 1443 A.D ) has written a lucid commentary for each of the sutra of Aacharya Hridaya and summarized the entire work in the twenty topics as shown below:
1. God’s Shastra-pradanna (bringing out Shruti and Smritis )is for the welfare of mankind (1 – 15)
2. God’s light on Astakshara_thirumantra is for Tatwa Gnyana(16)
3. Difficulty in practicing Shastras and easiness in the study of Thiruvoymozhi (17-38)
4. Glimpses of Alwaars experince and greatness of Sahasrageeti (Thiruvoymozhi) (39-4)
5. Sprouting of Gnyana and Bhakthi in Alwaar by his spontaneous grace (74-93)
6. God’s grace on Aalvar being without any expectation and reason (Nirhetuka) (94-117)
7. Alwaars outpourings during Gnyana-dasha,Bakthi-dasha,& other symbolisms (118-158)
8. Speacial attributes of God in different Divya-deshams (159-186)
9. Spontaneous outburst of his attriubutes Gunavishista-vastu (187-188)
10. Equivalence and superiority over Bhagvad-Geetha (189-194)
11. Coordination and coherence of different subjects of Alwaars (195-200)
12. This work is a summary of Rahasya-traya and arha-panchaka (200-212)
13. Universality of the attributes of God (213)
14. Equation of Alwaars Avatharam with that of God (214-217)
15. Superiority of Thiruvovmovi over other scriptures (218)
16. Summary of each centum of Thiruvoymozhi (219-228)
17. The reason for delayed emancipation of Alwaar (229)
18. Explanation of Parabhakthi, Paragnayna & Paramabhakthi of Alwaar (230-232)
19. Alwaars ecstary at the grant of paramabhakthi (233)
20. Gist of NamAlwaar’s Thiruvoymozhi (234)
Summary of each subject discussed at length in Aacharya Hridaya :-
God’s Shastra pradana (bringing out Shruti and Smritis) is for the welfare of mankind (1-15):-
Lord (Bhagawan) created shastras for : 1) distinguishing between the useful and useless and 2) Tatwa gyana (knowledge about chit, achit and Eshwara)
All are not learned. Hence to educate and motivate common man (Agnya Chetana) and to distinguish between good and bad, essential and superfluous, God prescribed many scriprtures (Smriti, Shruti, Itihasa, Purana) out of pity and compassion (Nirhetuka Kripa).
God’s light on Astaakkshara-thirumantra for tatwa-Gnyana
(Knowledge of chit, achit and Eeshwara) (16):-
He also taught Thirumantra (“Omnamo Naryanaya”) to make others understand the Tatwatraya at quicker pace with easiness and simplicity. This was also done out of extreme concern and piety. Astakshara contains everything. It can be used to attain Moksha (emancipation) as it is the essence of all Vedas One may refer Mumukshuppadi of Pillailokaacharya to know more about the prabhaava (influence and effect) of Astaakshara-vidya.
Difficulty in practicing Shastras and easiness in the study of Thiruvoymovi (17-38):-
The knowledge obtained by the study of Shastras is acquired from Karmakaanda, the first part of Vedas prescribed in twelve chapers (Adhyaya) of jaimini Sutras. The next four chapters are called as Devata-kaanda which prescribes the different ways of propitiating Devatas for worship, sacrifice and attainment of their Saayujya (Loka) This is also an effort to further the bondage of life and is not for final emancipation. The last four chapters (called as Brahmakaanda) states the reality of the world (Brahamasathyam and Jagatsathyam). A study of these Baadaraayana Sutras requires a knowledge of Vedaangaas i.e Tarak, Vyakarana, Jyotisha, Nirukta, Shiksha. & Chandas which is time consuming and circuitous route for attainment of Godhead. As against this all can recite Thiruvoymozhi i.eSaamaveda Sara declared by Lord Krishna as himself in Bhagavad-geetha. Shraddha and devotion are the essential requirements for reciting of this 1102 Paashurams of NammAlwaar. It is a spontaneous outpouring of the Bhagavad Gunas. It is in ten centimes of 100 Paashurams each calle as ‘patthu’. This is called as Dravida Veda know as Aagastya which is also present from times immemorial (Anadi) . Alwaar is compared to a sage, a muni, a mantradrasta (a realized soul) and a poet. The other three works of NammAlwaar viz. Thriruviruttam, Thiruvaashiriyam and periya-thiruvandaadi are gist of Rigveda, Yajurveda and Atharvana veda respectively. Thriuvoymoyi the fourth prabandha is also equated to Chaandogya- upanishad.
Glimpses of Alwaars experience and greatness of Sahasrageeti (Thiruvoymozhi) (39-74):-
Alwaar went into trance for six months each time in three different places while singing Thiruvoymozhi. They are:
1) While narrating the Soulabhyaguna of Lord Krinshna getting himself punished by Yashoda
2) While narrating the birth and growth of Sri Krinshna he remembers his Adbutha Charita
3) While narrating Antaryaami Bhagavaans Vibuthva and Sarva Vyaaptatva (all pervasiveness).
All these happenings are attributes to His kataaksha (grace) which is conferred on Alwaar out of His will and not due to Alwaar’s prayer. These are a few instances brought out in the work to show a glimpse of the grandeur of Prapanna-jana- Kootastha (Namm Alwaar)
Sprouting of Gnyana and Bhakthi in Alwaar by God’s spontaneous grace (75-93): –
The eatable food, dirnking water and other digestives are all Lord Krishna (Kannan) to NammAlwaar. Because of his love towards Lord Krishna NammAlwaar is named as Krishna-trishna-tatva. Swadhyaaya (self study). Yoga (union of individual soul with universal soul),Upaaya (path) and Upeya (result), is Lord Krishna himself to NammAlwaar. This is iullustrated in his birth also. Alwaar was born on the 42ndthis world (Dwaraka). He repents for delaying his birth by one day which denied him a direct meet with Lord Krishna.
Namm Alwaar is narrated as three in one in his service to society as detailed below:-
1. He has played the role of Seeta, Bharata and Krishna.
2. He has done a yeoman service better that that of the Sun, Sri Ramachandra and Achuta .
3. He represents pramaana, prameya and pramaata (Shaastra, Bhagavan and Aacharya).
The entire Thiruvoymozhi is said to depict the qualities of Lord and each Paashuram represents one guna only. This is to reiterate that he is Heyaguna-rahita (bereft of all bad qualities) and kalyana-Gunaikatana (full of all good qualities). These two constitute the Ubhayalinga-vishistatva discussed at length in Sri Bhashya of Ramanuja (conmmentary on Vyasa’s Brahmasutra), Sheshatwa (obedience) is the inherent characteristics of the individual soul. A birth with Sheshatwa and parthanthria (implicit obedience) is an Utkrista-janma (Superlative birth). There is no equivalent to Alwaar either in this vibhooti (world) or in the Nithya- vibooti (other world). In proof of this
Alwaar declares 15 riddles to be answered by God himself.
God’s grace on Alwaar is without any expectation and reason (Nirhetuka) (94-117):-
Lord’s spontaneous grace and blessings alone fruitioned and bloomed in Alwaar, which is considered as unique. This lead to parabhakthi, paragyana and paramabhakthi in course of time as an out come of the unexpected bountiful grace of God. Saadhana-bhakthi, Saadhya-bhakthi, and Alwaar’s bhakthi are considered as preliminary, advanced and spontaneous bhakthi respectively.
Saadhana-bhakthi is obtained by following prescriptions as detailed in Bhagavad-Gita (Chapters 1-17). The advanced bhakthi of prapannas is obtained by saadbhyopaya-varana. This is fruitful only after dehaviyoga (after death). Alwaar’s bhakthi is sahaja-bhakthi is just like the fragrance in Tulasi (basil). Even this is induced by God, and has risen from Eeshwara- krishiphala (God’s plan to elicit the Sama Veda in Tamil through NammAlwaar). Alwaars sukritha (good deeds) was God him self. The author compares Alwaar to Shabari, Vidhura, Rishis-pathnies (wives of sages).
Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam.
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