Daily Archives: July 17, 2016

thiruvAimozhi – 3.1.11 – viyappAya viyappillA

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Full series >> Third Centum >> First decad

Previous pAsuram

nammazhvar_bavishyadhAchar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “This decad will uplift those who learn it and also will eradicate the worldly sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains elimination of this worldly birth as the result of this decad.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

viyappAya viyappillA meygyAna vEdhiyanai
sayap pugazhAr palar vAzhum thadam kurugUrch chatakOpan
thuyakkinRith thozhudhuraiththa AyiraththuL ippaththum
uyak koNdu piRappaRukkum oli munnIr gyAlaththE

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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

viyappAya – surprising to see qualities, activities etc (when seen in others)
viyappillA – nothing unusual (in bhagavAn‘s case)

those which shine due to being related to bhagavAn,
mey gyAnam – that which explains such true knowledge
vEdhiyanai – one who is known through vEdhams
sayam – jayam – victory (over samsAram (worldly bondage)) leading to
pugazhAr – one who has glories (such as gyAnam (knowledge), vairAgyam (detachment))
palar – many
vAzhum – living (enjoying AzhwAr’s greatness)
thadam – vast
kurugUr – leader of AzhwArthirunagari
SatakOpan – nammAzhwAr
thuyakku – confusion of mind (in the form samSaya (doubt), viparyaya (error))
inRi – without
thozhudhu – rendering service (which is the natural act of true knowledge)
uraiththa – mercifully spoken
AyiraththuL ippaththum – this decad among the thousand pAsurams
oli – joyful noise
munnIr – having the ocean which has three types of water (river water, ground water and rain water)
gyAlaththu – in the world
uyak koNdu – uplifting (by bestowing knowledge etc)
piRappu – relationship with [further worldly] births
aRukkum – will eradicate

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn in whom the amazing qualities etc are natural (nothing unusual) whereas in others it is surprising to see any qualities, activities etc; such emperumAn is revealed by vEdhams that shine due to being related to bhagavAn and that which explain such true knowledge. nammAzhwAr, who is the leader of AzhwArthirunagari, where many glorious personalities who have won over the worldly bondage, live enjoying greatness of nammAzhwAr. This decad among the thousand pAsurams, which is mercifully spoken by such nammAzhwAr without any confusion in his mind (in the form of doubt, error) and rendering service (which is the natural act of true knowledge). Such decad will uplift (by bestowing knowledge etc) those jIvAthmAs in this world which is having the ocean that makes joyful noise and that has three types of water (river water, ground water and rain water) and will eradicate the relationship with [further worldly] births.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • viyappAya viyappillA – [Those qualities, activities etc] When observed in others, we will be surprised, but when seen in bhagavAn, it will seem normal. When some one donates four (a few) cows in charity, it will make us wonder. But when we hear that “SrI rAma gave in charity”, it will sound quite normal. When SrI rAma was giving away wealth in charity and completed it, a brAhmaNa named thrijada arrived there, Since SrI rAma wondered what to give, he said “You throw your stick as far as possible, and I will give you cows fitting that distance”. The brAhmaNa obliged and went away with so many cows [that fit within the boundary].
  • mey gyAna vEdhiyanaiemperumAn who has the greatness of being revealed by vEdham which speaks the truth as it is.
  • sayam … – Like AzhwAr himself who said in thiruviruththam 1 “inninRa nIrmai ini yAm uRAmai” (I cannot bear this lowly life in this material realm), many SrIvaishNavas live here enjoying AzhwAr – AzhwArthirunagari which is the vast abode that accommodates all such SrIvaishNavas.
  • thuyakku inRi – thuyakku means confusion in mind. This decad which is among the thousand pAsurams, which was composed after AzhwAr fully visualized the truth without any doubt, error.
  • oli munnIr gyAlaththE – In this world which has the noisy ocean which has the three types of water, this decad will uplift those who were as said in thaiththiya upanishath  “asannEva sa bhavathi” (as good as non-existing) to become as in thaiththiya upanishath “santhamEnam thathO vidhu:” (due to knowing brahmam, others know him to be existing) and will also eliminate the hurdles. Like when a kingdom becomes leaderless, [if there were a prince who was imprisoned for some reason] the prince would first be crowned and then his shackles will be broken, this decad would first engage one in kainkaryam at the divine feet of azhagar emperumAn and then the bondage in this material world which is a hurdle for such kainkaryam, would be eliminated.

Finally, nampiLLai summarizes the contents of this decad briefly.

  • In the first pAsuram, AzhwAr meditated upon the perfect match between azhagar emperumAn‘s divine ornaments and divine form.
  • In the second pAsuram, he said “For such perfect match, those examples given by worldly people will only cause blemish to you”.
  • In the third pAsuram, emperumAn said “forget about worldly people, why can’t you explain that?”, AzhwAr replied “I won’t be able to completely explain that”.
  • In the fourth pAsuram,  “you, who is great and infinitely sweet, confused the worldly people so that they lose you”.
  • In the fifth pAsuram,  emperumAn said “you are different from worldly people, why can’t you speak?” and AzhwAr replied “You have transformed me to be different from worldly people, but you have not made yourself to be limited [you are still unlimited]”.
  • In the sixth pAsuram, emperumAn said “why don’t you along with vEdhams speak about me?” and AzhwAr replied “Even vEdhams cannot fully understand you”.
  • In the seventh pAsuram, emperumAn said “Leave aside vEdhams; there are some vaidhika purushas (those who are well-versed in vEdham). What is the problem in them glorifying me?” and AzhwAr replied “Even that will cause blemish only to you”.
  • In the eighth pAsuram, AzhwAr said “even if we imagined a brahmA who is not in karma bhAvanA (engaging in worldly creation etc) and is fully in brahma bhAvanA (total devotion towards bhagavAn), even such brahmA’s glorification would cause blemish only to you”.
  • In the ninth pAsuram,  AzhwAr said “as we are not able to speak about his supremacy, is his simplicity easy to speak about?”.
  • In the tenth pAsuram, AzhwAr said “Isn’t it a blemish if those who are created by brahmA who was created by you, glorify you?”.
  • In the end, AzhwAr mercifully explained that, this decad by itself will give the ultimate result.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
piLLAn thiruvadigaLE SaraNam
nanjIyar thiruvadigaLE SaraNam
nampiLLai thiruvadigaLE SaraNam
vadakkuth thiruvIdhip piLLai thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE SaraNam
vAdhi kEsari azhagiya maNavALa jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

In the next article we will enjoy the next decad.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 33

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Introduction (given by maNavALa mAmunigaL)

As said in asthrabhUshaNa adhyAyam (in a chapter in SrIvishNu purANam describing the asthrams (weapons) of emperumAn and specifying representative effects), for mind, etc., (mind, etc., mentioned in the previous pAsuram) effected by thiruvAzhi (chakram/disc), etc., by which winning of senses are to be achieved, amudhanAr replies that all those have come with emperumAnAr for protection of this world; or, these have come incarnated as emperumAnAr for protecting the world.

Introduction (given by piLLailOkam jIyar)

In the lotus flower dense with leaves, is where periya pirAttiyAr incarnated; his husband sarvESvaran’s divine hands hold the ever present chakram, and SrI nandhakam that is kadgam (sword) that befits the chakram, SrI gadhai that plays role in protection of devotees, very commendable SrI sArngam, beautiful to see as it appears curved big at top and having the name of valampuri that is Sri pAnchajanyam (conch), came to help emperumAnAr to save the world from the ruling kali yugam, says amudhanAr. Or, it is also said that all these five came and incarnated as emperumAnAr.

adaiyAr kamalaththu alarmagaL kELvan kai Azhi ennum
padaiyOdu nAndhagamum padar thaNdum oN sArnga villum
pudaiyAr puri sankamum indhap pUthalam kAppadharkku enRu
idaiyE irAmAnusa muni Ayina innilaththE                                      33

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Word by word meaning (given by maNavALa mAmunigaL)

adaiyAr kamalaththu alarmagAL – for pirAtti who has got the birth place as lotus flower with its dense leaves
kELvan – Her husband (is emperumAn); His

kai – hands; in it – as said in ‘chalasya rUpam adhyanthajavE nAntharithAnilam, chakra svarUpancha manOdhaththE vishNu:karEsthitham [SrIvishNu purANam]’, (~ the disc in the hands of emperumAn can fly faster than vAyu, it is representative of manas thathvam)  being the representative of manas (mind) thathvam,
Azhi ennum padaiyOdu – that is well known as the divine weapon chakram; 

as said in ‘bhibharthi yachchASirathnam achyudhOthyantha nirmalam | vidhyA mayanthu thadhgyAnam’ ,
nAndhagamumthe divine sword; representative for knowledge;

as said in ‘budhdhirapyAsthEkathA rUpENa mAdhavE’, being representative of budhdhi,
padar – being spread out for protecting
thaNdum – that is SrI gadhai;

as said in ‘bhUthAdhim indhriyAdhimcha dhvithAhankAram ISvara: | bhibharthi Sanka rUpENa SArnga rUpENa cha sthitham’, being the cause of indhriyas (11 senses) that is due to sAthvika ahankAram (thathvam),
oN – distinguished,
sArnga villum – the divine bow having the divine name of SrI sArngam,

being the cause of bhUtham that is due to thAmasa ahankAram, and which is for making mighty sound, and being pudai Ar – and being big in the upper part,
puri – and beautiful looking, valampuri (curved to the right side)
sankamumSrI pAnchajanyam (conch),

kAppadharkku enRu – to protect
indhap pUthalam – this world,
iramAnusa muni idaiyE Ayina – came to be beside emperumAnAr
in nilaththE – in this world.

Being beside him (emperumAnAr) is – waiting to see where he looks (what he wants to do), and being helpful in his activities;

Or, they all came as AvESa avathAram as emperumAnAr in the middle (of guru paramparai / AzhwArs); thus amudhanAr explains emperumAnAr‘s smartness in winning over the enemies;

vyAkyAnam

adaiyAr kamalaththu alar magaL kELvan – As the lotus flower grows out of the majestic water with tall stem (in emperumAnAr‘s words:  ‘gambheerAmbhassamudhbhUtham’), it would be with lots of beauty, fragrance, pleasantness, etc.,  and with dense leaves;  periya pirAttiyAr incarnated in it as if such lotus flower’s scent has taken shape, and she is not able to leave it due to its attractiveness; such pirAtti’s dear one, that is SrI paravAsudhEvan emperumAn; His –

kai Azhi ennum padaiyOduthe one and only chakram (disc) which is ever present  in His divine hand;  as said in asthra bhUshaNa adhyAyam,  “chalasya rUpam adhyanthajavE nAntharithAnilam, chakra svarUpancha manOdhaththE vishNu:karEsththitham [vishNu purANam], (~ the disc in the hands of emperumAn can fly faster than vAyu, He wears it as manas thathvam), it is being the representative of manas thathvam, being profound, (other such divine items are) considered together to be well fitting such thiruvAzhiyAzhvAn (divine disc);  kai Azhi – when devotees are affected by enemies, and when they call Him for help, after hearing  such call, if he needs to  look for it then He might lose time, so He is always keeping His hand on it!

nAndhakamum – As said in ‘bhibharthi yachchASirathnam achyudhOthyantha nirmalam | vidhyA mayanthu thadhgyAnamavidhyAcharmasam sthitham’, being representative of knowledge, which is known as nandhakam that is the divine sword;

padar thaNdumas said in ‘budhdhirapyAsthEkathA rUpENa mAdhavE’, being representative of budhdhi (intellect/discernment), and when correcting the enemies of devotees it would appear enormous, that is the gadhai;

oN sArnga villum pudaiyAr puri sankamum –  as said in ‘bhUthAdhim indhriyAdhimcha dhvithAhankAram ISvara: | bhibharthi Sanka rUpENa SArnga rUpENa cha sthitham’, being the cause of indhriyas (11 senses) that is due to sAthvika ahankAram, being fully distinguished, and having the name as sArngam, that is the divine bow, and

being the cause of bhUtham that is due to thAmasa ahankAram, which is sounded mightily, and being big in the upper part, and beautiful looking,- valampuri SrI pAnchajanyam (conch),
that is swirled towards the right (puri -> valampuri).

panchayudham_2emperumAn with the five nithyasUris
courtesy: https://www.youtube.com/watch?v=AQJ8hnUaRHA

indhap pUthalam kAppadharkkenRubeing seen as shown in the previous pAsuram the kali yugam that was ruling such world, and was sidelining the path of vEdhas – such world that grows ignorance in the people – to protect them –

idaiyE  – the aforementioned divine aspects of emperumAn came in the middle of  –

innilaththE – in this world which is such that the nithya sUris (even dhEvas) would be very disgusted;

irAmAnusa muni Ayina – made themselves available to help in protecting this world that is always in the thoughts of  (muni) emperumAnAr; that is, they came to fulfill the wishes of emperumAnAr; Or, for protecting the people of this world they themselves came here and were born as emperumAnAr;

abhyukthar (vEdhAnthAchAryar) also divined, ‘prathayan vimathEshu theekshNa bhAvam prabhur asmath pari rakshaNE yatheendhra: | apruthak prathipanna yanmayathvair vavruthE panchabhir Ayudhair murArE: [yathirAja sapthathi – 12] (~ emperumAnAr is fiery against those of other philosophies (that refuse or misinterpret vEdham), he the lord is our protector; the five weapons of emperumAn are not identified as separate from emperumAnAr, and they are said to be as emperumAnAr himself).

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

adaiyAr kamalaththu alar magaL – due to the presence of pirAtti, the divine weapons of emperumAn are not of destroying nature, but of giving (help/protection) here.

Since it may not gel well to say that all the five divine AthmAs are in one divine body (of emperumAnAr), maNavALa mAmunigaL’s divine mind considers emperumAnAr as incarnation of Adhi SEshan and AvESa avathAram of these five divine ones.

– – – – –

Translation: raghurAm SrInivAsa dasan

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thirumAlai – avathArikai (Introduction) – Part 2

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periyaperumal-art-2

In the previous part of avathArikai, we saw how the jIvAthmA keeps taking births repeatedly through the process of panchAgni vidhyA and how emperumAn helps the jIvAthmA in getting out of this cycle. We saw towards the end that emperumAn shows another way to jIvAthmA to get rid of his sins – by learning his divine names.

What is the pramANam for this? [pramANam is proof taken from SAsthras or similar widely accepted works, accepted by our pUrvAchAryas or preceptors] In SrIvishNu sahasranAmam, yudhishtra asks of bhIshmAchArya, “kim japan muchyathE janthur janma samsAra bhandhanAth?” (by reciting what, does a chEthana (or jIvAthmA) get out of the strong bonds of repeated births and samsAram?) This query is made at the beginning of the chapter of SrIvishNu sahasranAma. The answer is given at the end, in the SlOka “vAsudhEvASrayO marthyA vAsudhEva parAyaNa: sarva pApa viSudhdhAthma yAthi brahma sanAthanam” (by taking refuge under vAsudhEva and by accepting vAsudhEva as the path and the fruit of servitude, a jIvAthmA gets rid of all sins and attains bhagavAn, who is there from time immemorial). The question has been raised in the beginning and the answer is given at the end. In between the two, are the thousand names of vishNu, confirming the benefit of reciting bhagavAn’s divine names. Since thoNdaradippodi AzhwAr is fully immersed in reciting the divine names of bhagavAn, he extols the virtues of bhagavAn’s divine names in this thirumAlai.

vishNu dharmam is the basis for his deep attachment to bhagavAn’s divine names. How did this vishNu dharmam come about? Who spoke about it? Who heard it? For finding answers to these queries we should go to a few generations after pANdavas. There was a king in that dynasty called “SathAnIka”. Since he came in the lineage which was blessed by emperumAn, he was full of sathva (pure good) qualities. While he ensured that the mighty did not trouble the less-abled, he was worried that he had not done anything for his citizenry for their journey after life. He approached “SrI Saunaka bhagavAn” (a famous rishi or sage) and asked him, “my people are looking after their physical needs very well. Could your highness show a way for their welfare after this life?”. SrI Saunaka bhagavAn replied that “this is kali kAlam (the era of kali, the 4th yugam among the chathur yugam (chathur (four) yugams are krutha, thrEthA, dhvApara and kali). In this yugam, the life expectancy is the least among the 4 yugams; thus the time for learning SAsthras comes down. Efforts put in are also lowest. Intelligence levels are also low. The people are surrounded by sins all through. Their only salvation is reciting bhagavAn’s divine names”. Now we know that vishNu dharmam came about a few centuries after start of kali yugam. Sri Saunaka bhagavAn recited it and “SathAnIkan” heard it.

In a similar vein, here the one who recited is thoNdaradippodi AzhwAr. The one who heard it is periya perumAL (SrI rangaNathan at SrIrangam). Just as it was vishNu dharmam there, it is thirumAlai here. There it was agyAna praSnam (the one who heard it was ignorant, i.e. SathAnIkan). Here it is gyAna praSnam (periya perumAL who heard thirumAlai is omniscient, the all-knowing emperumAn). One may ask, why should the omniscient emperumAn listen to something which he knows already? The answer is “kim mrushtam sutha vachnam” (when asked of a mother, “which is the sweetest?” her response would be “my child speaking”). In the same way, bhagavAn listens to his child (AzhwAr) reciting his names with overflowing joy.

Apart from the distinction of periya perumAL himself listening to his pAsurams, there are other distinctions too to this AzhwAr. There are quite a few areas in which his work is superior – a) compared to the vEdhas which highlight bhagavadh vishayam (important aspects of bhagavAn), b) compared to the upabruhmaNam of rishis (works which were composed to explain vEdhas such as ithihAsas and purANas) and c) compared to the works of other AzhwArs. For the first, the example quoted is from thaithriya upanishath, brughuvalli (yathO vA imAni bhUthAni jAyanthE…) where the name of the bhagavAn has not been given at all. Why this example was taken was due to this (from atharva Sikhai) “kAraNanthu dhEya:” – meditate on the one who is the reason. Reason for what? was asked, and the first verse was given. Finally in mahOpanishath, it is said, EkO ha vai nArAyaNa ASIth (only nArAyAna was there during deluge; neither brahmA nor Siva). Thus vEdham showed who is the bhagavAn in a circuitous way. rishis, explaining bhagavAn, said “ajAyamanO bahudhA vijAyathE” (purusha sUktham) – he does not have any birth, has several births. Among the rishis, SrI vAlmmIki bhagavAn was fully engrossed in SrI rAmAvathAram; SrI paraSara bhagavAn was engrossed in krishNavathAram. SrI Saunaka bhagavAn was engrossed in archAvathAram. If one considers the AzhwArs, the first three AzhwArs were attracted to parathvam (paravAsudhEvan – SrIvaikuNtanAthan), the supreme state among the five states of bhagavAn. At the same time, they also glorified his simplicity as thiruvEnkatamudaiyAn in thirumalai. nammAzhwAr and periyAzhwAr were deeply immersed in krishNAvathAram. thirumangai AzhwAr went to many dhivyadhEsams to sing glories of emperumAn in those dhivya dhEsams. But this AzhwAr (thoNdaradippodi AzhwAr) did not know of any emperumAn other than SriranganAthan, among archAvathAra emperumAns. This is what distinguished this AzhwAr from other AzhwArs.

In what way is SrIrangam different from and superior to all the other dhivya dhEsams? Even though river kAvEri flows in many places, it has a special significance at ammAmaNdapa padiththuRai (a ghat near the temple where devotees get down for a holy dip in the river) at SrIrangam from time immemorial. In the same way, compared to the aruLichcheyal (dhivya prabhandham) works of other AzhwArs, this pranbhandham of thoNdardippodi AzhwAr is much different. In what way? In thiruvAimozhi 6.9.1, nammAzhwAr says (of bhagavAn), “nIrAy nilanAy thIyAy kAlAy neduvAnAy, sIrAr sudargaL iraNdAy sivanAy ayanAnAy”, in which he equates achith (insentient) entities such as water, earth, fire, wind and ether as well as chith entities such as Sivan and ayan (brahmA) with emperumAn. That emperumAn is superior to all these achith and chith entities has to be established through SarIrAthma nibhandhana sAmAnAdhikaraNam [his anthyAmithvam (residing inside the achith and chith entities through his all-pervading nature)]. Similarly in thiruvAimozhi 10.10.1, “muniyE nAnmuganE mukkaNNappA”  nammAzhwAr would appear to equate the other two dhEvathAs (demi-gods) – Siva and brahmA with SrIman nArAyaNan, but here again, it has been established that emperumAn is antharyAmi to the other two and is thus superior to them. In such cases, other AzhwArs have not categorically stated in  all their works at all places the superiority of emperumAn and have given room for different interpretations. There is no such shortcoming in the works of this AzhwAr. While vEdham as well as the works of all AzhwArs are like the ocean (in terms of the depth of knowledge that they impart), since the water is very clear one can see the sea-bed  in the work of this AzhwAr [one can get clear meanings in the work of this AzhwAr]. The simile here is to the choice of words used by this AzhwAr and other AzhwArs. thoNdaradippodi AzhwAr has used such apt words in his thirumAlai pAsurams that there is no way in which anyone can interpret it in a different way whereas this is not the case with the other AzhwArs’ pAsurams. The words are simple enough yet they carry lot of meanings in thirumAlai. praNavam (in ashtAkshara mahAmanthram) which has only three letters but meanings of that are heavily laden or mahAbhAratham which has 1,25,000 verses but inner meanings of that are difficult to decipher. thirumAlai does not suffer from such shortcomings. It is not too short like the three letter praNava manthram nor is it too long like mahAbhAratham. It has only 45 pAsurams.  Also, unlike those two, meanings of which are difficult to learn, its meanings are very clear and easily comprehensible. Thus compared to other works (vEdhams, works of other AzhwArs etc), this work of thoNdadippodi AzhwAr is very distinguished.

There is a particular order in the way the pAsurams have been composed by AzhwAr. In the first three pAsurams, he enjoys reciting the names of emperumAn (sva-anubhavam). In the next 11 pAsurams (from 4th to 14th) he shares with others what he had learnt (this is called as parOpadhESam – telling others). But the samsAris were immersed in their own deeds and did not pay heed to him. He then thought of the all the good deeds that bhagavAn had done for him, and composed these in the next 10 pAsurams (15 to 24). This is called as acknowledging upakAra paramparai (the favours done by bhagavAn). From the 25th to the 34th, he confessed that he does not have any good qualities in him and also all the vices in him (this is a must when surrendering to bhagavAn –called as Akinchanyam,  we must admit our dhOshams (vices) and absence of guNams (good qualities)). From 35th to 37th pAsurams, he lamented about his lowly nature (naichyAnusandhAnam). bhagavAn thought that even the only AthmA who would come to him is now trying to leave him. Worried about this, he told AzhwAr about the incidents that happened during his avathArams (incarnations) and told AzhwAr not to leave him. AzhwAr gained confidence after this and surrendered to bhagavAn in the 38th pAsuram, by bringing in the meanings of dhvaya mahAmanthram (the two lines that are recited at the time of surrendering to emperumAn). From 39th to 44th pAsuram, he extols the virtues of those who had surrendered to bhagavAn. In the 45th pAsuram he gives out the benefit for those who sing these pAsurams and completes thirumAlai.

This brings us to the end of avathArikai. Let us proceed to the first pAsuram, “kAvalil pulanai vaiththu….” in the next article.

periya pirAttiyAr periya perumAL thiruvadigaLE SaraNam
thoNdaradippodi AzhwAr thiruvadigaLE SaraNam
periyavAchchAn piLLai thiruvadigaLE Saranam

adiyEn krishNa ramanuja dasan

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