Dasarathy

Dear Sri Krishna Kalale, Adiyen Dasarathy from Sath Sampradaya. I wish to correct the Vaibhavam of Thirumazhisai azhwar so that there is no mis givings. Thirumazhisai Azhwar was born to a Maharishi and was left in a Perambu forest, adopted by a Chatur varni and brought up. Due to that he was branded an Abhramana. Having said, one day he was passing through a place where Bhramanas were chanting Krishna Yajur veda. On seeing Thirumazhisai Azhwar, they had a thought that, this person is an abhramana and we should not allow the vedas to reach his ears. They stopped so that once Azhwar passes through the place, they can resume the left portion. Understanding this Azhwar quickly passed them. Suddenly when they tried to resume, nothing came to their memory due to the apacharam they have committed towards Azhwar. On seeing this, Thirumazhisai Azhwar took a small grass, split it into two halves and threw it besides him. This was a symoblic way of stating the place where they had stopped the recitation (Adiyen couldn't quote the exact phrase but its available in Yatindra Pravana Prabhavam - The authentic source of Azhwar Acharyas Vaibhavam). Understanding their apachara they apologized to azhwar. Another instance: Few of the Bramanas who knew the mahatmiyam of Thirumazhisai azhwar, requested him to accept respects as a part of Yagna. But majority of the Bhramanas opposed it (Citing the varna dharma). On seeing this, the devoted bhramanas requested Thirumazhisai Azhwar to show his swaroopam (He has mastered Antharyami yogam). On seeing this Azhwar asked emperuman to show his glow inside him. Utkidandha vanname puram posindhu kaatave. (Oh Lord, show me the glow that you have inside me to these people exactly). On hearing this, perumal expressed his full jyoti swaroppam to all of the Bhramanas gathered there. Seeing this, all of these samanya dharma following Bramanas apologized to Azhwar. One important thing to note: None of the Azhwars though were masters of Saram of Veda vedanta crossed their varna limits in reciting Vedas explicitly. Be it thirumazhisai Azhwar or Nammazhwar or Paan perumal. To quote this, Azhagiya manavala perumal Nayanar in his Acharya Hrudayam shows the greatness of Thiruvaimozhi over Vedas. For vedas the most crucial thing is Om (A vu maa -> Three syllables). In his first thiruvaimozhi first paasuram, Nammazhwar says A vu Ma (To being any veda we have to start with Om), in a different order. So that, the veda samyam for Thiruvaimozhi is not lost and at the same time Varna dharma is not breached. He says Uyar vara uyar Nalam udayavan Yavanavan (Uyar -> Madyama padam of Om : Ukaram) Mayar vara Madhi nalam arulinan yavananvan (Mayar -> Charama Padam of Om :Makaram) Ayarvarum Amamarargal Adhipathi Yavananavan (Ayarvaraum -> Pradama Padam of Om: Akaram) Akara ukara Makara ithi Thanegatha Samaprath thathe thatom ithi ithyathi sruthi vachanam. Same way Paan perumal organized his Amalan aadhi piran paasuram so that akaram ukanaram and makaram are cited separately and not together as Om). Again all these are to show the greatness of Dravida Vedha over Vadamozhi vedam. Because Dravida vedha never has the restriction of Trivarnika adhikaram, its greater than Vadamozhi vedam. This clearly shows that Varnashrama Dharma clearly prohibits the adhikaram of People outside traivarnam to it. Adiyen Dasarathy