srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:
Highlights from thirukkurugaippirAn piLLAn‘s introduction
Highlights from nanjIyar‘s introduction
In seventh decad – nammAzhwAr explains – When bhagavAn bonds with chEthanas (mukthas [liberated souls], badhdhas [bound souls]) one of the parties should become subdued. Since, emperumAn feels that instead of reforming jIvAthmAs, it would be enjoyable for him to subdue his glories, just like while irrigating water from a lower level to a higher plain – one would put in lot of efforts to bring the water up, emperumAn minimizes his glories and presents himself in an acceptable nature to the jIvAthmAs and mixes with them.
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
In seventh decad – AzhwAr wanting to speak about the charming emperumAn‘s Arjavam (honesty/sincerity) who mixes with badhdhAthmAs (bound souls) of material realm (instead of shying away from lowly nature) just like he would do with nithyasUris (eternally free souls) and mutkthas (liberated souls), explains that by highlighting the following aspects:
- the first aspect for such quality of emperumAn – him being together with nithyasUris
- the glories of his avathArams which he takes to bond with the residents of material realm
- the common positioning of archAvathAram for both spiritual and material realm
- his nature of helping when needed, which is done by him to bond with his devotees
- the ultimate manifestation of such bonding of emperumAn with AzhwAr himself
- such bonding is casually done with everyone by emperumAn
- bonding of emperumAn with devotees wanting to fulfill their desires completely
- there is no limit to the number of avathArams that are taken by him to mix with his devotees
- such avathArams of emperumAn appear with divine/distinct symbols for the enjoyment of his devotees
- such emperumAn is understood only through vEdham.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction
In the previous decad, AzhwAr explained emperumAn as nirathisaya bhOgyan (infinitely enjoyable); Here, he explains emperumAn‘s Arjavam (honesty/sincerity). What is saulabhyam, sauseelyam, Arjavam? saulabhyam – Accepting humbles forms amidst the residents of material realm, while having a great assembly in srIvaikuNtam; sauseelyam – while descending (minimizing his stature), not thinking in his divine heart “I have minimized my stature for these insignificant souls”. Now, Arjavam means – while bonding with different types of chEthanar (jIvAthmAs), going by their ways and presenting himself in a manner that is acceptable by them [In previous padhigams (decads), saulabhyam and sauseelyam were explained and now we are seeing Arjavam]. ALavandhAr too said in sthOthra rathnam 18 “vasI vadhAnyO guNavAn rujus…” [being subservient to devotees, being benevolent towards the ones who desire for different aspects, one who has sauseelyam, one who has Arjavam] – “guNavAn” (one who has the auspicious quality of sauseelyam) first followed by “ruju:” (one who has Arjavam (sincerity)).
Some explain that this decad explains sarvEsvaran’s aiswaryam (wealth/control); Others say that this decad explains the nature of Iswara (supreme lord). Some others say that since AzhwAr said “pAdi iLaippilam” in 10th pAsuram of previous padhigam, here he is enjoying emperumAn. bhattar mercifully explained this as speaking about Arjava guNam (quality of honesty/sincerity). chEthanar (jIvAthmAs) are of three types – badhdhar (bound souls), mukthar (liberated souls), nithyar (ever-free souls). While mixing with them, instead of him forcing his views on them, he subdues himself to their expectation and mixes with them – thus his Arjavam (sincerity) is explained by AzhwAr.
Each pAsuram is discussed subsequently.
- pAsuram 1
- pAsuram 2
- pAsuram 3
- pAsuram 4
- pAsuram 5
- pAsuram 6
- pAsuram 7
- pAsuram 8
- pAsuram 9
- pAsuram 10
- pAsuram 11
adiyen sarathy ramanuja dasan
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