Karma (action)

ெசக்கர்மா ᾙகிᾤᾌத்ᾐ மிக்க ெசஞ்சுடர்ப் பாிதிசூᾊ ,அஞ்சுடர் மதியம் ᾘண்ᾌ பலசுடர் ᾗைனந்த பவளச் ெசவ்வாய் திகழ்பசுஞ் ேசாதி மரகதக் குன்றம் கடேலான் ைகமிைசக் கண்வளர் வᾐேபால் பீதக ஆைட ᾙᾊᾘண் ᾙதலா

ேமதகு பல்கலன் அணிந்ᾐ ,ேசாதி வாயᾫம் கண்ணᾫம் சிவப்ப ,மீதிட்ᾌப் பச்ைச ேமனி மிகப்ப ைகப்ப

நச்சுவிைனக் கவர்தைல அரவினமளி ேயறி எறிகடல்நᾌᾫள் அறிᾐயில் அமர்ந்ᾐ சிவனிய னிந்திரன் இவர்ᾙத லைனத்ேதார்

ெதய்வக் குழாங்கள் ைகெதாழக் கிடந்த தாமைர ᾜந்தித் தனிப்ெபᾞ நாயக ᾚᾫல களந்த ேசவᾊ ேயாேய (2) .

sekkarmaa mugiluduththu mikka senchudarp parithisoodi, anchudar mathiyam pooNdu palasudar punaintha pavaLach chevvAy thigazhpasuNY chOthi maragathak kunRam kadalOn kaimisaik kaNvaLar vathupOl pIthaga aadai mudipooN muthalaa

mEthagu palkalan aNinthu, sOthi vaayavum kaNNavum sivappa, mIthittup pachchai mEni migappa kaippa

nachchuvinaik kavar_thalai aravinamaLi yERi eRikadaln^aduvuL aRithuyil amarnthu sivaniya Nninthiran ivarmudha lanaiththOr

theyvak kuzhaangaL kaithozhak kidantha thaamarai yunthith thanipperu naayaga moovula kaLantha sEvadi yOyE! (2)

Like the lustrous emerald-green mountain adorned with huge red-clouds, crimson Sun and cool Moon and wearing many stars with coral-red reefs asleep on the palm of Samudhra Raajan, Thou art wrapt in yellow robe, adorned with crown and necklace, and bright jewels, bright-lipped and red-eyed, with an entrancing body resting on the couch-like serpent, poisonous and brooding. In the midst of the Ocean enjoyest Thou the yogic sleep, so that SivA, BrahmA, IndrA and other hosts of Gods may worship Thee and seek Your protection ! Oh Thou lotus-navelled One! Oh Supreme Godhead! Oh Thou who hast feet that measured the three worlds! Salutations to You !

PAASURAM 2: SNEHA-POORVA ANUDHYANA BHAKTHI FROM THAT VISION:

உலகுபைடத் ᾐண்ட எந்ைத ,அைறகழல் சுடர்ப்ᾘந் தாமைர சூᾌதற்கு ,அவாவா ᾞயிᾞகி ᾜக்க,ேநாிய காதல்

அன்பி ᾢன்பீன் ேதறல் அᾙத

ெவள்ளத் தானாம் சிறப்ᾗவிட்ᾌ ,ஒᾞெபாᾞட்கு அைசேவார் அைசக ,திᾞெவாᾌ மᾞவிய இயற்ைக ,மாயாப் ெபᾞவிற ᾤலகம்

ᾚன்றி ெனாᾌநல்ᾪᾌ ெபறிᾔம் ,

ெகாள்வெதண்ᾎேமா ெதள்ளிேயார் குறிப்ேப ?

ulagupadaith thuNda enthai, aRaikazhal sudarppoon thaamarai sooduthaRku, avaavaa ruyirugi yukka,nEriya kaathal

anbi linpIn thERal, amudha

veLLath thaanaam siRappuvittu, oruporutku asaivOr asaiga, thiruvodu maruviya

iyaRkai, maayaap peruviRa lulagam moonRi Nnodun^alvIdu peRinum, koLvatheNNumO theLLiyOr kuRippE?

Through its intense desire to wear on its head the signs of the Lord's sovereignty, the Soul struggles to attain the sacred feet of the Lord (VishNu-Thrivikrama) resounding with ankle bells. That Lord is the world creator-devourer. Abandoning puerile ends, the Soul melts and loses itself in devotion and offers love to Him and delights in enjoying the transcendent nectar- flood. Let it. If the lordship, established place and imperishable strength are obtained over the three worlds, while missing Moksham, will a seeker aim at that? Certainly not.

PAASURAM 3 : IMPORTANCE OF BHAGAVATHA KAIMKARYAM:

குறிப்பில் ெகாண்ᾌ ெநறிப்பட ,உலகம் ᾚன்ᾠடன் வணங்கு ேதான்ᾠᾗகழ் ஆைண

ெமய்ெபற நடாய ெதய்வம் ᾚவாில் ᾙதல்வ னாகி ,சுடர்விளங் ககலத்ᾐ

வைரᾗைர திைரெபார ெபᾞவைர ெவᾞவர , உᾞᾙரல் ஒᾢமᾢ நளிர்கடற் படவர வரசுடல் தடவைர சுழற்றிய ,தனிமாத்

ெதய்வத் தᾊயவர்க் கினிநாம் ஆளாகேவ இைசᾜங்ெகால் ,ஊழிேதா ᾡழிேயா வாேத?

kuRippil koNdu neRippada, ulagam moonRudan vaNangu thOnRupugazh aaNai meypeRa nadaaya theyvam moovaril muthalva Nnaagi, sudarviLaNG kakalaththu varaipurai thiraipora peruvarai veruvara, urumural olimali naLir_kadaR padavara varasudal thadavarai suzhaRRiya, thanimaath theyvath thadiyavark kinin^aam aaLaagavE isaiyungol, oozhithO RoozhiyO vaathE?

Because of whose will the three worlds tread the good path, He is saluted as their Sole refuge; among the three gods, He is Chief, whose chest is luminous, who in the cool ocean full of high waves that roar like thunder-bolts at which the mountains quake, bound a serpent king (Vaasuki) round the huge (MandrA) mountain and churned for nectar, to That One Supreme God's devotees, we shall become servants, hereafter, creation after creation. His unmatchable prowess in Churning for nectar is referred to here.

PAASURAM 4: DESIRE FOR THE AARADHANAM OF THE LORD'S HOLY FEET:

ஊழிேதா ᾡழி ஓவாᾐ வாழிேய .

என்ᾠ யாம்ெதாழ இைசᾜங் ெகால்ேலா , யாவைக ᾜலகᾙம் யாவᾞ மில்லா ,

ேமல்வᾞம் ெபᾞம்பாழ்க் காலத்ᾐ ,இᾞம்ெபாᾞட்

ெகல்லா மᾞம்ெபறல் தனிவித்ᾐ ,ஒᾞதான் ஆகித் ெதய்வ நான்ᾙகக் ெகாᾨᾙைள ஈன்ᾠ ,ᾙக்கண் ஈசெனாᾌ ேதᾫபல ᾒதᾢᾚ ᾫலகம் விைளத்த உந்தி ,

மாயக் கடᾫள் மாᾙத லᾊேய ?

oozhithO Roozhi Ovaathu vaazhiyE! enRu yaamthozha isaiyuNG kollO, yaavagai yulagamum yaavaru millaa,

mElvarum perumpaazhk kaalaththu, irumporut kellaa marumpeRal thaniviththu, oruthaan aagith theyva naanmugak kozhumuLai

InRu, mukkaN Isanodu thEvupala nuthalimU vulagam viLaiththa unthi, maayak kadavuL maamutha ladiyE?

Will it not come to pass that creation after creation unceasingly undisturbed, we shall seek refuge at the feet of the Primeval Divine Wonderful Being, Who once upon a time, when all the world's were hot and all the worlds and all beings ceased to be, was unattainable by countless souls; Then unaided, the Sole Seed, out of His navel, He brought forth the supremely powerful Brahma, Sivan and other Gods and willed the existence of the three worlds ! Samashti Srushti is referred to here.

PAASURAM 5: THE POWER OF THRIVIKRAMA'S HOLY FEET

மாᾙதல் அᾊப்ேபா ெதான்ᾠகவிழ்த் தலர்த்தி , மண்ᾙᾨᾐம் அகப்பᾌத்ᾐ ,ஒண்சுடர் அᾊப்ேபாᾐ ஒன்ᾠவிண் ெசலீஇ ,நான்ᾙகப் ᾗத்ேதள் நாᾌவியந் ᾐவப்ப ,வானவர் ᾙைறᾙைற

வழிபட ெநறீஇ ,தாமைரக் காᾌ மலர்க்கண் ேணாᾌ கனிவா ᾜைடயᾐ மாய்இᾞ நாயிறா யிரம்மலர்ந் தன்ன கற்பகக் காᾫ பற்பல வன்ன

ᾙᾊேதா ளாயிரம் தைழத்த

ெநᾊேயாய்க் கல்லᾐம் அᾊயேதா ᾫலேக?

maamuthal adippO thonRukavizhth thalarththi, maNmuzhuthum agappaduththu, oNsudar adippOthu onRuviN selI_i, naanmugap puththEL

naaduviyan^ thuvappa, vaanavar muRaimuRai vazhipada neRI_i, thaamaraik kaadu malarkkaN NOdu kanivaa yudaiyathu maay_iru naayiRaa yirammalarn^ thanna kaRpagak kaavu paRpala vanna

mudithO Laayiram thazhaiththa nediyOyk kallathum adiyathO vulagE?

Making Thy one lotus-foot face downwards covering the Earth entire, Oh Thou Primordial Cause! With the other brilliant lotus-foot hast Thou covered the entire sky, so that the Brahman's world felt wonder and joy and the gods, the path shown by the VedAs tread! With eyes like the lotus-garden in bloom, with lips like (bhimbA) fruit, wearing a crown, lustrous like the dawn or an infinite-rayed thousand Sun, Thou art with a thousand shoulders like the KalpakA forest (that grandest all)! To Thee canst not the worlds be devoted slaves? Oh Lord!

PAASURAM 6: OBSTACLES TO THE ATTAINMENT OF THE LORD'S HOLY FEET:

ஓஓ .உலகின தியல்ேவ ஈன்ேறா ளிᾞக்க மைணநீ ராட்ᾊ ,பைடத்திடந் ᾐண்ᾌமிழ்ந் தளந்ᾐ ,ேதர்ந்ᾐல களிக்கும் ᾙதற்ெபᾞங் கடᾫள் நிற்ப ᾗைடப்பல தானறி

ெதய்வம் ேபᾎதல் ,தனாᾐ

ᾗல்லறி வாண்ைம ெபாᾞந்தக் காட்ᾊ ,

ெகால்வன ᾙதலா அல்லன ᾙயᾤம் , இைனய ெசய்ைக யின்ᾗ ᾐன்பளி

ெதான்மா மாயப் பிறவிᾜள் நீங்கா பன்மா மாயத் தᾨந்ᾐமா நளிர்ந்ேத .

O_O! ulagina thiyalvE InRO Lirukka maNainI raatti, padaiththidan thuNdumizhn

thaLanthu, thErnthula kaLikkum muthaRperuNG kadavuL niRpa pudaippala thaanaRi

theyvam pENuthal, thanaadhu pullaRi vaaNmai porunthak kaatti, kolvana muthalaa allana muyalum, inaiya seygai yinbu thunbaLi thonmaa maayap piRaviyuL nIngaa

panmaa maayath thazhunthumaa naLirnthE.

Alas! Man’s nature is this: to adore the wooden doll, whilst his mother, who brought him forth is unattended stands before him unattended! Whilst the Supreme God -- who brought forth the world, raised it, created it out of Himself, measured it, muses on it and saves it-- exists, to worship some other god(s), what one has seen reveals one's stupidity that causes pain to the knower (of truth): their services to the lesser gods causes pain and causes them to engage in other prohibited actions. The fruits granted by these undesirable pursuits are nothing but joys mixed with grief. They become the causes of complete submergence, unceasing, in the beginningless vast deluding samsArA, through manifold deluding things of senses.

PAASURAM 7: PARAMA PURUSHARTHAM IS THE WORSHIP OF SRIMAN NAARAYANAN:

நளிர்மதிச் சைடயᾔம் நான்ᾙகக் கடᾫᾦம் தளிெராளி யிைமயவர் தைலவᾔம் ᾙதலா , யாவைக ᾜலகᾙம் யாவᾞம் அகப்பட , நிலநீர் தீகால் சுடாிᾞ விசும்ᾗம்

மலர்சுடர் பிறᾫம் சிறிᾐடன் மயங்க , ஒᾞெபாᾞள் ᾗறப்பா ᾊன்றி ᾙᾨவᾐம் அகப்படக் கரந்ᾐ ஓர் ஆᾢைலச் ேசர்ந்தெவம்

ெபᾞமா மாயைன யல்லᾐ ,

ஒᾞமா ெதய்வம்மற் ᾠைடயேமா யாேம?

naLirmadhich chadaiyanum naanmugak kadavuLum thaLiroLi yimaiyavar thalaivanum muthalaa, yaavagai yulagamum yaavarum agappada,

nilan^Ir thIgaal sudariru visumbum malarsudar piRavum siRithudan mayanga, oruporuL puRappaa dinRi muzhuvathum agappadak karanthu_Or aalilaich chErnthavem perumaa maayanai yalladhu,

orumaa theyvammaR RudaiyamO yaamE? (2)

He upholds Rudra, who wears the Moon on his matted locks, Brahmaa the four-faced, IndrA, the chief of of the dEvAs! Having the color of green leaf, He upholds all the worlds including the earth with all its creatures and all the elements, water, fire, air and light-pervaded ether, the brilliant Sun and Moon with their splendid rays. All are kept without falling asunder through His power within Himself, so that they are not seen (in PraLayaa). It is He, who is resting on the banyan leaf (in the ocean at cosmic withdrawal). Him, our Lord, the Great MaayAvi alone, and no other God shall we adore.

In the final paasuram of ThiruvAsiriyam, Swamy NammAzhwAr answers the question raised by a veda Manthram: "Kasmai DevAya HavishOvidEma?" (To which God should we offer oblation/aahUthi?). Swamy Nammazhwar answers that question unambiguously and with certainty that we should offer our worship to that Sarvan, Sakala GuNa ParipUrNan celebrated

by the VedAs and Saathvika PurANAs as the One in whom all things attain rest and seek refuge (Saravm SamApnOsi tatOsi Sarvah).

CELEBRATION OF THIRUVIKRAMAVATHARAM IN THIRUVASIRIYA PRABHANDHAM

Swamy Nammazhwar has been awed by the vision of Thrivikraman, who grew from a Vaamana roopam to the directions-striding Thrivikraman. The SookshmArthams of this avathAram enchanted Swamy Nammazhwar and he celebrated that avathAram at a few places in ThiruvAsiriyam.

In the first Paasuram, where Swamy Nammazhwar enjoys the Lord resting at the Milky Ocean, the memory of Thrivikraman propels him to address the Lord as: "Tanip Peru Naayaka, Moovulahu aLantha sEvadiyOyE" (Oh matchless SarvEsvara with broad feet to measure the three worlds).

In the second paasuram of ThiruvAsiriyam, Swamy Nammazhwar celebrates that heroic valor (MaayA peru ViRal) and enjoys Him as "anbhilinn thERal amudha VeLLam" (the delectable BhOgyam of tne nectarine flood for those, who approach Him with SnEham/friendship and preethi/love).

In the fifth paasuram, Swamy Nammazhwar salutes magnificently the happenings during ThrivikramAvathAram on the Earth and Brahma lOkam and beyond.

In the sixth paasuram, Swamy Nammazhwar refers again to the measurement of the Earth and Sky with two steps and salutes Sriman NaarAyaNan as "Mudhal Peru KadavuL" (Primordial Great Lord).

CELEBRATION OF THRIVIKRAMAVATHARAM IN YAJUR VEDAM

Many indeed are the Yajur Veda Mathrams that salute ThrivikramAvathAram for its esoteric references to establish Him as Adhi dhaivam and as SarvEsvaran's avathAram. Yajur manthram (Book II.25) celebrates Sriman NaarAyaNA's pervasion (VyApthi) of the sky, air and earth, nay throughout His Universe as Thrivikraman (Dhivi VishNur vyagumstha— antharikshE VishNur vyakthragumstha--pruthivyAm VishNur vyakthragumstha GaayathrENa ChandasA --).

Yajur Vadam: Book V.15 and 18: "Idham VishNur vichakramE trEdhA nidhadhE padham and

--VishNOr nukam veeryANi pra vOcham---vichakramANas-thrEdhOrugAyO VishNavE thvA". Here the pervasion of the earth, air and sky in gross and subtle form as Thrivikraman and His valor in doing so is saluted as reasons for offering AarAdhanam to Him and Him alone.

Yajur Vedam X.19 refers to His Visvaroopam as "dhyAvA pruthvee VisvarUpE". Yajur Vedam Book XXXIV.43 salutes the protective and blessing power of the most merciful Lord through His three steps to establish His laws :

"ThrINi padhA vi chakramE VishNurgOpthA adhAbhya:, athO dharmANi dhArayan".

The Saanthi paatam (Yajur Vedam: XXXVI.9) invokes the valor of Thrivikraman at the end of the manthram:

Sam nO mithra: Sam VaruNa: Sam nO BhavathvaryamA sam na IndhrO Bruhaspathi: Sam nO VISHNURURUKRAMA:

In one Yajur Veda Mantharam of Book XXXIII, the revelation is made: “I (Jeevan) also am in these three steps of VishNu-Thrivikraman, where with this universe is permeated”.

Sri K.C.VaradachAri Comments further: "The AlwAr wonders at the greatest exploit of VishNu, which makes Him ALL-PERVADING SOVERIGN OF ALL THINGS, SOULS AND GODS;

all the powers of other gods are subordinated to this Ruler ship principle of Vishnu- Thrivikraman”.

ThiruvAsiriyam of Swamy NammAzhwAr salutes this powerful truism of SarvEsvarathvam of Sriman NaarAyaNan and performs upadEsam for us not to go astray from that fundamental doctrine.

THIRUVASIRIYAM AND YAJUR VEDAM :STRUCTURE OF POETRY

It is generally considered that Swamy NammAzhwAr (Swamy Nammazhwar) has focused on the themes covered by Yajur Vedam in his ThiruvAsiriyam (ThiruvAsiriyam). This prabhandham is set in the style of Aasiriya Paa(AP), which belongs to the general division of VeNN Paa in Tamil poetry. AP has a gadhyam like structure (Vachana Nadai/prosody) and has no "paadha Vyavasthai" or restrictions on metre and length. Yajur vedam also is not set in metres like Rg Veda manthrams and it has no restrictions on the length of the manthrams as well. This relationship between Yajur Vedam and the ThiruvAsiriyam set in AP is at the architectonic level.

THIRUVASIRIYAM AND YAJUR VEDAM:THEMATIC SIMILARITIES

At a more substantive level of content, both ThiruvAsiriyam and Yajur Vedam have one very important aspect in common. Yajur Vedam is devoted to sacrifices (Yaagams) and sacred rites associated with the performance of such Yaagams. Yaagam is a Veda karmaa. This rite is known in Aagamaas as CharyA or KriyA and they have the Vedic sanctions as well.

There are a lot of prayers in a yaagam and it has been accepted that every prayer has a rite incorporated in it. Among all the sacred rites, Bhagavath AarAdhanam is the most important one. Between the EmperumAn worshipped through His AarAdhanam and the one performing that AarAdhanam, there is a relationship that is similar to that described in ThiruvAsiriyam/ Yajur Vedam.

Sri K.C.Varadachari's observation is quite valuable in this context to understand the purpose of the Yaagam: "Sacrifice considered from the mystic stand point is not anything other than the proper self-offering for work, transformation, indwelling and possession and finally elevation to the Lord's Infinite Mansion (Parama Padham).

The Yajur Veda is devoted to the sacrifice; the Sukla Yajur Veda (VaajasnEya SamhithA) concludes with the IsAvAsyOpanishad, which declares that Karma must be done as long as one lives and one should desire to do this (Saathvik) karma of self-offering to the Divine Being throughout life and that performance of right karma does not entail any sin or limitation.

There are three kinds of karmas:

(1) Karma (action)

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