thiruvAimozhi – 5.7 – nORRa nOnbilEn

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Fifth Centum

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nammAzhwAr in SrI SatakOpam (divine pAdhukA (sandals) of emperumAn), vAnamAmalai [There is no separate divine deity for nammAzhwAr in this dhivyadhESam]

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai‘s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the seventh decad – As AzhwAr‘s anukAram (enactment of emperumAn) did not lead to attaining the goal for him, his grief only increased, and as a result of the enactment which was due to deep emotions, AzhwAr became awakened and relaxed a little bit; at this stage, AzhwAr starts doubting “emperumAn who is the only means to attain him, did not appear in front of me, since he considered my enactment as upAsana (bhakthi yOgam) and is delaying his arrival thinking ‘let me visit AzhwAr when his bhakthi matures'” and firmly vows “If I desire to attain him highlighting my Akinchanyam (lack of anything worthy), he will accept me”; he then highlights the following aspects of emperumAn:

1. his nature of uniting with his devotees which is desired by even those who have nothing worthy in them
2. His ability to remove the unfavourable aspects
3. His distinguished forms which reveal his great supremacy
4. His nature of well protecting his devotees
5. His nature of destroying the enemies of his devotees
6. His radiance which is acquired by favouring his devotees
7. His being the cause of sustenance for everything
8. that the enemies of his devotees are fully at his disposal
9. his special radiance which is acquired by eliminating the enemies of his devotees
10. His revealing of the means (his divine feet) which eliminates the enemies

Meditating upon these aspects AzhwAr humbly presents to vAnamAmalaip perumAL (thOthAdhrinAthan) who is seated in close proximity in SrIvaramangA dhivya dhESam, the hope he acquired to lament “How will I show my gratitude and do something in return to you, who is with such qualities, who presented your divine feet as the means [to attain you] for me who is lacking in other upAyams [various other means/paths] and is in grief?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, AzhwAr tried to sustain himself by enacting emperumAn. He then thought “He has not arrived even when I am in such state that I have to sustain myself by enacting him. What is the reason for this? What is the reason for sarvESvaran who comes and protects those who have even slightest desire towards him, to be relaxed towards me?”; he further thought “It must be like this; due to my nature, I have great liking for emperumAn without whom I cannot survive; instead of knowing that to be my ‘svarUpam‘ (true nature), he must have considered that as ‘upAyam‘ (means to attain him)”; thinking this way, AzhwAr announces to emperumAn that he has nothing in his hands and surrenders at his divine feet.

When SrI rAma was mercifully seated on the seashore along with [sugrIva] mahArAja, sugrIva’s assistants, and his own younger brother lakshmaNa as said in SrI rAmAyaNam yudhdha kANdam 18.7 “lakshmaNam puNya lakshaNam” (lakhsmaNa who has virtue as his identity), SrI vibhIshaNAzhwAn arrived there highlighting his own defects as said in SrI rAmAyaNam yudhdha kANdam 17.10 “rAvaNO nAma dhurvruththa:” (I am the brother of rAvaNa, who is known for his evil deeds) and surrendered at the divine feet of SrI rAma; AzhwAr too is doing the same thing here; AzhwAr falls like an uprooted tree at the divine feet of vAnamAmalai emperumAn in SrIvaramangala nagar (vAnamAmalai dhivyadhESam) where emperumAn is seated on thiruvananthAzhwAn along with his pirAttis (divine consorts) and is happily relaxing along with his eternal servitors, unlike in the seashore where he was alone. How is AzhwAr insisting emperumAn to accept him? emperumAn is seeking for those who seek refuge in him, and AzhwAr has the desire to have someone who gives refuge; hence what more is needed?

Each pAsuram is discussed subsequently.