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.
பிரிந்தபோது தன்னையொழிய வேறொன்று தோற்றாதபடியாய், கலந்தபோதும் தன்னையொழிய மற்றொன்று தோற்றாதபடியான விஷய வைலக்ஷண்யமாயிருந்தது
Going further, we shall see how Nampillai embarks on a question and answer marathon to explain the context of this padhigam.
What it is about Emperuman’s charm that makes Him the preoccupation of His devotees like Azhwar?
Nampillai opines that it the multiple auspicious attributes that Emperuman is endowed with that draws His devotees towards Him at all time.
How do we know about Emperuman’s auspicious attributes?
Azhwar himself has described Emperuman’s auspicious attributes in the first thiruvaimozhi (உயர்வற உயர்நலம் உடையவன்). As a consequence of Emperuman’s all-pervading Supremacy, His superiority is also reflected in His being the Master of all celestials (அயர்வறும் அமரர்கள் அதிபதி).
Since Azhwar had already sung Emperuman’s supremacy in the uyarvara padhigam, what was the need to sing about it once again here?
Azhwar’s yearning of the Lord was so intense that He could not stop describing His supremacy just once. Also, the object of Azhwar’s preoccupation – Emperuman’s Supremacy – is in itself a never-ending elixir of joy to His devotees.
“ஒருகால் சொன்னோம்” என்று கைவாங்கியிருக்க வல்லரல்லர் இவர். ஒருகால் சொல்லிற்று அன்று கைவாங்கலாம் விஷயமன்று அது.
Bhagavad Vishayam does not suffer from punarukti dhosha, i.e. its value/enticement does not go down when it is explained and experienced more than once. Since Azhwar is so immersed in the auspicious qualities of the Lord, Emperuman’s Supremacy appears fresh to him every time he experiences it.
எப்பொழுதும் நாள் திங்களான்டூழி ஊழிதொறும் அப்பொழுதைக்கு அப்பொழுது என்னாராவமுதம்
Nampillai gives a few additional reasons to differentiate this thiruvaimozhi from Uyarvara uyarnalam padhigam:
(a) In the uyarvara padhigam, the Paratvam that Azhwar described was based on his own experience. However, in this padhigam, Azhwar describes the same paratvam in the context of his preaching to others;
(b) In the uyarvara padhigam, Azhwar extolled Emperuman’s paratvam from the Vedic scriptures. In thinnan veedu, he establishes the Lord’s supremacy through an elimination of the claims of the possible contenders to this position of Super-eminence, drawing upon references solely from Itihasic and Puranic texts;
(c) In the uyarvara padhigam, Azhwar sung Emperuman’s paratvam as He occupies the high heavens of paramapadham. Here, Azhwar sings how Emperuman demonstrated his paratvam in Vibhava avataras (i.e. Rama Avatara, Krishna Avatara etc.).