In the preceding Aadi-Aadi Thiruvaimozhi, we noticed that Azhvar was overwhelmed with grief, owing to his inability to commune with the eternals (nityasuris) in Srivaikuntam. In this Anthaamathanbu thiruvaimozhi, Azhvar explains how he achieved communion with the Lord, who reached out to Azhvar in the company of the eternals. In this entire decad, Azhvar goes about explaining how the Lord revealed his (a) supernal appearance (svarupa), (b) divine form (rupa) bedecked with auspicious jewels and weaponry, and (c) auspicious attributes of longingness (pranayitva) and gentleness (sausilya) during the communion. Azhvar sings this entire decad recounting the limitless pleasure he experienced in witnessing the Lord’s satisfaction resulting from the communion.
From the preceding ‘Oonil Vaazh uyirae’ thiruvaimozhi, we were able to glean that Azhwar has experienced and enjoyed Divine Union as he refers to ‘parugik kalithene’ (பருகிக் களித்தேனே) in one of the pasurams. However, we also saw towards the end of the padhigam that Azhwar was overcome with grief once again – this time due to his inability to join the nityasuris (eternals) for sharing his experience. Overwhelmed with sorrow, Azhwar has now become unable to communicate his state of being all by himself and therefore summons the help of people close to him to convey his distress. Thus, we see Azhwar’s mother engaging in a dialogue with Emperuman and bringing the pitiable plight of Azhwar (who has currently assumed nayika bhavam) to His attention.
The oonil vaazh thiruvaimozhi describes how Emperuman helped overcome Azhwar’s dejection by mixing freely with Him. This thiruvaimozhi should have ideally followed the ‘Vayum Thirai’ padhigam in a logical sequence. Since it is not the case, we should construe the intermediate ‘Thinnan Veedu’ padhigam as a second or subsidiary incident to this plot wherein Azhwar takes a detour to expatiate on the Lord’s Ishvaratva gunam.
As Emperuman mixed freely with Azhwar, the latter started inquiring into the nature of the enjoyment he was blessed with. Since this enjoyment came spontaneously unto Azhwar due to Emperuman’s causeless grace, it was greater in magnitude compared to anything Azhwar could have ever wished for. In fact, the communion carried a mixture of several amorous flavours that Azhwar felt impossible to compare it with anything similar or greater that he has experienced before.
In the preceding vayum thiraiyugalum thiruvaimozhi, we noticed Azhwar’s despondence owing to his separation from Emperuman and how he assigned separation-related intentions to naturally occurring events around him. Azhwar enjoyed Emperuman’s karanatvam (causality/instrumentality) in the ‘moova mudhalva’ pasuram in that padhigam. Going forward, we shall see how Azhwar experiences Emperuman’s Ishvaratvam (supremacy) in this ‘Thinnan Veedu’ thiruvaimozhi.
In the last decad, Azhwar was confined to the depths of dejection and his yearning for the Lord was beyond description. As Emperuman came forward and showed His divine form to Azhwar, the latter’s dejection and its consequent fatigue disappeared instantaneously. Nampillai reasons out this change in Azhwar’s mindset and attributes it to Emperuman’s indescribable charm that has remained Azhwar’s preoccupation in times of weal and woe.
In the previous Poruma Neelpadai thiruvaimozhi, Azhwar enjoyed the easy accessibility, greatness, and the captivating form of Thirukkurungudi Nambi in the pasuram maniyai vanavar (மணியை வானவர் கண்ணனைத் தன்னதோரணியை). When just one of these auspicious attributes of the Lord was sufficient to draw Azhwar towards Him, Azhwar enjoyed a generous supply of all the three attributes together in Thirukkurungudi Nambi. Unsurprisingly, Azhwar found Emperuman’s charm irresistible and grew desirous of a physical union with Him. However, since he could not achieve this union in Nambi’s archavathara, Azhwar, like a forlorn lover, turned despondent and started experiencing pain owing to her predicament.
The Poruma Neelpadai thiruvaimozhi brings out the essence of Srivaishnava Sampradhayam by explaining the concept of the Lord’s causeless grace (நிர்ஹேதுக க்ருபை).
In the previous ‘Ivaiyum avaiyum’ thiruvaimozhi, we saw how azhwar describes His union with the Supreme Lord (ஸர்வாங்க ஸம்ச்லேஷம்) by highlighting the auspicious attribute Satyma Bhoga Pradatvam. Moving forward, in this thiruvaimozhi, we shall see how Azhwar rationalizes his own actions and ends up praising the Lord’s causeless grace that was instrumental in azhwar experiencing unprecedented, inexplicable and infinite bliss in His union.
In the preceding “Odum Pulleri” thiruvaimozhi, Nammazhwar enjoyed the ‘Arjava’ guna of the supreme Lord. Azhwar’s yearning for the Supreme Lord grew manifold after enjoying His Arjava Guna at the end of the previous decad.
In this decad, we see how the Supreme Lord, the One with an eye for taste, bound by Azhwar’s devotion, locks Himself in divine union with the latter and thereby relishes/finds pleasure in latter’s company.
ஸர்வேச்வரனாய், ஸ்ரீய:பதியாய், பரமரஸிகனாயிருக்கிறவன் ஆழ்வார் பக்தியிலே துவக்குண்டு இவரோடே ஏகரஸனாயிருப்பான்
In the previous ‘Piravithuyar Ara’ padhigam, Azhwar highlighted the ‘Ashrayana Bhogyatvam’ trait of the Supreme Lord. Continuing the trend of highlighting the auspicious attributes of the Lord, Azhwar highlights emperuman’s quality of ‘Rectitude’ or ‘Arjavam’ in this padhigam.
There are two nirvahams to this Thiruvaimozhi. One school, owing allegiance to Thirukkurugai Piran Pillan, identifies this padhigam to be highlighting the Lord’s wealth (Aishvaryam) while the other, that owes allegiance to Parasara Bhattar, identifies this padhigam to be highlighting the Lord’s Rectitude (Arjavam).
In the previous padhigam, we saw how Azhwar glorifies the easy worshippability (svaradatvam) of the Supreme Lord. In this padhigam, he brings out Emperuman’s ‘Ashrayana bhogyatvam’ – a trait which makes our surrender unto Him not just easy but also sweet.
Nampillai begins the introduction to this padhigam with the following questions:
Is the Lord alone easily worshippable? Aren’t there others who can be satisfied with whatever little offering we make and thus, be easily worshippable?
While Nampillai acknowledges that there could be others who will be content with our little offering, our surrender unto them and our adoration for them will not be equally as sweet as our surrender unto the Supreme Lord.
In the previous decad, we saw how emperuman, by virtue of His Sauseelya Guna, enjoys the union of even those who run away from Him citing their limitations. Continuing with the trend of highlighting the auspicious attributes of the Lord, Nammazhwar highlights the Lord’s Svaradatvam (ஸ்வாராதத்வம்), i.e. easy worshippability in this decad.
The Supreme Lord is above wants of any kind (அவாப்த ஸமஸ்த காமன்) and is complete in Himself (பரிபூர்ணன்). In addition, He is the divine Consort of Sri: (ஸ்ரீய: பதி), and hence the Owner of all wealth. In such a case, Azhwar wonders how his union with the Supreme Lord would add to the latter’s glory. Nampillai reasons this by pointing out that the Lord sets a greater value upon the devotion of the heart rather than the material value of the offering: