SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Focus of this centum – kAruNikathva – bhagavAn’s compassion towards everyone (emperumAn as seen in vAnamAmAlai dhivya dhESam)
Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction
In the first two centums, AzhwAr explained the rakshakathva (saviourship) and bhOgyathva (enjoyability) of emperumAn who is the attainable goal; subsequently in the 3rd and 4th centums, AzhwAr explained the thadhEka anubhavathva (experiencing bhagavAn only) and thadhEka priyathva (loving bhagavAn only) of the AthmA who is the servitor of bhagavAn and the one who attains bhagavAn; thus, in the first four centums the intrinsic nature of the ever existing jIvAthmA and paramAthmA have been mercifully explained by AzhwAr; now, in the 5th and 6th centums, AzhwAr mercifully explains the upAya svIkAram (pursuit of the means) by the chEthana (sentient being) to attain ISvara (lord) who is sidhdhOpAyabhUtha (the already established and available means to attain him). In that, in this fifth centum, the intrinsic nature of the already established upAyam (means [that is bhagavAn]) is explained. Considering the loving affection towards bhagavAn only which was explained previously, AzhwAr thinking about the great love dawned in him towards emperumAn which made him instruct others “serving lord is the only goal” and determining that “the cause for this [acquired love] is, his being the means [for us to attain him]”, explains the following aspects (in each decad):
- emperumAn, who is the means, being bound by compassion.
- Due to that compasssion, how he reforms his [new] devotees through other bhAgavathas.
- In those reformed devotees, how he creates unlimited love [towards him] and the great desire to attain the goal.
- His ability of being the protector towards those who are suffering due to not attaining the goal.
- His ability to create pleasure and pain equally in his devotees due to them going through suffering in not attaining the goal and experiencing bhagavAn simultaneously.
- His ability to make his devotee confusing self to be bhagavAn and to enact bhagavAn’s actions out of great suffering in separation.
- His bright manifestation of being the means for those who are suffering in separation and considering themselves to be devoid of anything.
- His creating full faith in such means (himself) for those who are desirous of enjoying him.
- His creating full faith in such means for those who have acquired complete desire in enjoying him.
- His enabling continuous faith in such great means until the goal is attained for those who are desirous in this upAyam (means).
With these aspects, AzhwAr mercifully explains the intrinsic nature of bhagavAn, the safest means [to attain him].
We will see each thiruvAimozhi (decad) in detail.
- mudhal thiruvAimozhi – First decad – “kaiyAr chakkaram” (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhBB5burn1_6FOd8F )
- iraNdAm thiruvAimozhi – Second decad – “poliga poliga“ (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhDMcIxv9HmITWMb6 )
- mUnRAm thiruvAimozhi – Third decad – “mAsaRu sOdhi“ (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhDUazxI2dwoJjGuj )
- nAngAm thiruvAimozhi – Fourth decad – “UrellAm” (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhDa5ba6BeNIeQ5zH )
- aindhAm thiruvAimozhi – Fifth decad – “enganEyO” (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhDd6V0jPKjCUT8NH )
- ARAm thiruvAimozhi – Sixth decad – “kadal gyAlam” (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhDhnsTcQP-2qPJbg )
- EzhAm thiruvAimozhi – Seventh decad – “nORRa nOnbu“ (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhDo4tcZuX5wQpnfL )
- ettAm thiruvAimozhi – Eighth decad – “ArAvamudhE“ (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhD0iELvspSFmVMBL )
- onbathAm thiruvAimozhi – Ninth decad – “mAnEy nOkku“ (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhD67xrlAMmdYtQp8 )
- paththAm thiruvAimozhi – Tenth decad – “piRandhavARum“ (e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhD8Poldb-u-FzYUY )
- Full centum – e-book – https://1drv.ms/b/s!AiNzc-LF3uwyhEAak46iF-B_NJcU
adiyen sarathy ramanuja dasan
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