Eedu Anubhavam – Aadi Aadi

From the preceding ‘Oonil Vaazh uyirae’ thiruvaimozhi, we get to know 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

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Eedu Anubhavam – Oonilvaazh Uyirae

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

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Eedu Anubhavam – Thinnan Veedu

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

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Eedu Anubhavam – Vaayum Thiraiyugalum

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,

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Eedu Anubhavam – Poruma Neelpadai

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

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Eedu Anubhavam – Odum Pulleri

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

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Eedu Anubhavam – Piravithuyar Ara

In the previous padhigam (parivathil eesanai), 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?

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Eedu Anubhavam – Parivathil Eesanai

In the previous decad, we saw how emperuman, by virtue of his Sauseelya Guna, enjoys the union of 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

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Eedu Anubhavam – Valavezh Ulagu

Continuing with the trend of highlighting the auspicious attributes (கல்யாண குணங்கள்) of the Supreme Lord, Nammazhwar, in this padhigam, brings into focus the Lord’s condescension or Sauseelyam (ஸௌசீல்யம்) – the crowning trait in which the Lord mixes freely with the lowliest of beings. Sauseelyam is the first of the sixteen attributes of the Lord mentioned by Sage Valmiki at the

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Eedu Anubhavam – Amchiraya Mada Naaraai

In the Amchiraya Mada Naarai padhigam (அஞ்சிறைய மடநாராய்), Azhwar turns despondent at his separation from Emperuman. He assumes a feminine form (நாயிகா பாவம்) and sends emissaries in the form of birds to appeal to Emperuman’s அபராத ஸஹத்வம் – a quality whereby He graces His devotees by being tolerant of their mistakes. We shall begin the preamble to this Padhigam with an

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