thiruvAimozhi – 3.2 – munnIr

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Full series >> Third Centum

Previous Decad

Audio

kallalagar-ahzwar -srinivasan

Highlights from thirukkurugaippirAn piLLAn‘s introduction

AzhwAr having visualized emperumAn, but not having united per his desires due to the bondage in this material realm, being drowned in ocean of grief, calls out for emperumAn.

Highlights from nanjIyar‘s introduction

In second decad – For a very thirsty person, when very pure water is nearby, yet if his mouth is shut (due to disease), he will suffer greatly. Similarly, for AzhwAr who has great desire (for emperumAn), thirumalai (archAvathAra emperumAn – emperumAn in deity form in thirumAlirunchOlai) is very near by, instead of being able to enjoy such emperumAn fully, he became very grief-struck seeing his limited senses due to bondage in this material world is stopping him from enjoying such emperumAn, and becomes very distressed. He thinks “emperumAn mercifully performed creation, and assumed many incarnations in the created world to help everyone to eradicate the bondage and reach his lotus feet; but those were not helpful for me. Now, is there no way for me to be freed from bondage and reach him?” and being helpless, starts finishing himself. Seeing that, emperumAn mercifully shows AzhwAr his deity forms which specifically exist for those who missed out such vibhava incarnations and AzhwAr becomes uplifted and completes [this decad] happily.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In second decad – Thus, having the opportunity to enjoy the divine beauty etc of SEshi (the lord) who is the recipient of AzhwAr’s natural servitude, AzhwAr meditates upon the reason for not achieving the same due to his own bondage with his body etc; with the desire to eliminate that [bondage], highlights the following aspects:

  1. that, bhagavAn created these (bestowed bodies to souls) to have them in his service
  2. the activity which was performed by him to ensure that the created universe fully exists for him
  3. his nature of destroying the enemies of his devotees
  4. his all pervading nature to protect his devotees
  5. his great divine form which attracts everyone to constantly enjoy him
  6. his supremacy which keeps all chEthanas (souls) under his control
  7. his simplicity which is even observed in his all pervading nature
  8. the radiance in his divine form and qualities which were acquired by his simplicity
  9. his favour to all irrespective of the recipient being wise or ignorant
  10. being the object of all vEdhams which is revealing such favours of him

Explaining these, AzhwAr calls out for emperumAn, and becomes well settled being consoled by the presence of ISwara who is very easily approachable.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

When parASara bhattar was in thirukkOshtiyUr, SrI rAmap piLLai (vEdha vyAsa bhattar) asked him “AzhwAr is not grief struck since he desired to enjoy bhagavAn‘s parathvam (supremacy) in paramapadham but could not experience it here; he is not grief struck since he desired to enjoy vibhavAvathArams (SrI rAma, krishNa et al) but could not experience it since they were in the past; he wanted to experience emperumAn in ugandharuLina nilangaL (dhivya dhESams), that too thirumalai; so instead of enjoying archAvathAra emperumAn more and more, why is he missing out on it and suffering for the same?”. bhattar gives the following elaborate reply – Due to dharmi aikyam (the same person in different manifestation), whether it is parathvam (emperumAn‘s supreme form in paramapadham), vyUham (emperumAn’s form in kshIrAbdhi), vibhavAvathArams (SrI rAma, krishNa et al) or archAvathAram, all of these forms are complete in all aspects; a form may look inferior (to another form) based on the defect in the observer. When we go near an ocean, we can only see as much as our eyes can behold. Similarly, when AzhwAr enjoyed azhagar emperumAn‘s beauty etc, he could not fully enjoy him; for a very thirsty person, when very pure water is nearby, yet if his mouth is shut (due to disease), he will suffer greatly; similarly, for AzhwAr who has great desire (for emperumAn), thirumalai (archAvathAra emperumAn – emperumAn in deity form in thirumAlirunchOlai) is very near by, since emperumAn is of unlimited nature and cannot be enjoyed fully, AzhwAr instead of understanding that “it is because of emperumAn’s greatness”, he thought that it is because of the limitation of his senses. He thinks “emperumAn mercifully performed creation, assumed many incarnations in the created world, protected everyone by being the antharyAmi (super soul) to help everyone to eradicate the bondage and reach his lotus feet; but those were not helpful for me. Now, is there no way for me to be freed from bondage and reach him?” and thinks that he will be finished. Seeing this, emperumAn says “Don’t think that this is due to limitation in your senses. Even those who have no limitations in their senses, go through the same emotions”. Desirous of convincing AzhwAr, emperumAn says “I am present in north thirumalai (thiruvEnkatam – thirumalA thiruppathi) to accept your service in whatever way you desire; you come there and enjoy me” and seeing that, AzhwAr becomes pacified and completes the decad. When asked “Why did emperumAn pacify AzhwAr who tried to enjoy emperumAn in theRkuth thirumalai (south thirumalai – thirumAlirunchOlai) but suffered being unable to approach him, by showing vadakkuth thirumalai (north thirumalA – thiruppathi)?”, it is explained that, [first explanation] when a toddler cries for breast milk, the mother will breast feed the child [in periya thirumadal, the two hills are explained as two breasts of the mother earth]; but when the child desires for a particular breast, should the mother not give milk from that breast? Not necessarily; [second explanation] since AzhwAr has lost his way, he does not know exactly what he wants [so either dhivya dhESam is fine]. More over, the same object that is necessary one time may be hazardous at other times. The same food which is hazardous during indigestion, will become necessary when the indigestion is cured; [since AzhwAr is in such state] he would not know which one is necessary and which one is hazardous. Only bhagavAn who sustains AzhwAr by manifesting his various qualities and AzhwAr himself would clearly know this. [third explanation] In south thirumalai (thirumAlirunchOlai), emperumAn’s easy approachability is towards the people of the mlEchcha (outer) lands that were looked-down upon by learned people; but here in north thirumalai (thiruvEnkatam) emperumAn’s easy approachability is even towards animals as said in nAnumgan thiruvanthAdhi 47 “kAnamum vAnaramum vEdumudai vEngadam” (thiruvEnkatam which has forests, monkeys and hunters).

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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