Azhwars are believed to be incarnations of the Nityasuris in Vaikunta, and having been constantly in the Lord’s service they exemplify the highest form of bhakti yoga Nishta. They teach us how to practise this bhakti yoga, which is very demanding in terms of meditative competence and uninterrupted engagement with God, pointed out Aasuri Sri Madhavachariar in a discourse. A normal jivatma is drawn to bhakti when he is initiated to savour the auspicious qualities of the Almighty. But the jivatma is also under the laukika pressures of daily living and it requires tremendous effort to attain oneness with the Lord.
Moreover one has to contend with the pulls of the indriyas and in all spiritual literature, such as the hymns of the Azhwars and the Stotra granthas of acharyas, this is frequently stressed. It is very easy to get deceived by the senses and their wily ways and hence much effort is needed to gain control over them. The spirit of bhakti and involvement with God is best illustrated in the way of life of the Gopis for whom there is no thought except Krishna. They are not learned in the sastras, yet they have achieved the state of selfless love for Krishna that is explained as the essence of bhakti yoga. It is bhakti for bhakti’s sake about which the Lord speaks in glowing terms in the Gita.
It is also shown that Vasishta, Hanuman and rishis of yore are still engaged in bhakti yoga. It does not mean that Vasishta or Hanuman is not eligible for moksha. Vyasa says Vasishta has been ordained to accomplish certain things in this world and that his prarabdha binds him to bhakti yoga till date. So too, it is held that Hanuman, declining Rama’s offer of Vaikunta vasa, chooses to live in this world to meditate on Rama, chant Rama Nama, and listen to Ramayana.
