SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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 eighth decad – For AzhwAr who previously became greatly eager to be with emperumAn who is the goal, and since he was not qualified to act according to that urge, he becomes desirous to attain emperumAn through a gataka (one who connects, messenger) and highlights the following aspects:
- his state of being the creator etc, which make him a desirable target to be united with
- his distinguished symbols which are enjoyable
- his eliminating the enemies of the devotees
- his greatly enjoyable, distinguished sweetness
- his magnanimity
- his great obedience/humility
- the ability to eliminate undesirable aspects by the most beautiful emperumAn who is the in-dwelling soul of everyone
- his supremacy over everyone else
- his great simplicity which goes along with his supremacy
- his being the lord of SrI mahAlakshmi which highlights both his supremacy and simplicity
Meditating upon these aspects, AzhwAr assuming the mood of nAyaki (woman) who is separated from ISvara (supreme lord), her nAyaka (beloved consort), who is seeking to send a messenger to him out of great sorrow, speaks with gratitude to the birds who are ready to go as messenger, thinking “For the great favour of uniting me with such sarvESvaran, out of great love, I am offering everything in this material realm and the spiritual realm, to the messengers”.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction
The previous two decads explained AzhwAr‘s bewilderment [becoming unconscious] and realisation. Here, it talks about AzhwAr sending messenger; for AzhwAr who has been blessed with unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan“, there cannot be any bewilderment which is said in SArIraka mImAmsA (SrI bhAshyam) 3.2.10 “maraNAyArdha sampaththi:” (half the state of death, i.e., being fully unconscious); now, unconscious state for AzhwAr means – having no time for thinking about external objects and having the mind freed from any attraction for worldly aspects, having emperumAn only as the target for his mind and only enjoying him; that is, having the SarIri (bhagavAn who is the AthmA) as the only object of the knowledge and forgetting self.
[For any human being, five states are explained – a) jAgradh (awakened) – both external and internal senses are alert; b) svapna (dreaming) – external senses are subdued, but internal senses are active and will visualize everything clearly as presented by bhagavAn, both glorification and condemnation [based on one’s karma] c) sushupthi (deep sleep) – both external senses and mind are subdued, and just the prANa (life air) is moving around in the form of inhaling/exhaling; AthmA unites with paramAthmA in the purIthath nerve and becomes relieved from fatigue which was accumulated due to the actions of the external senses d) mUrchA (unconscious) – even prANa becomes subtle and just has life e) maraNa (death) – AthmA leaving the body fully].
AzhwAr‘s previous [unconscious] state [in thiruvAimozhi 6.6] is as said in bruhadhAraNyaka upanishath “aham manurabhavam” (I have become manu) and SrIvishNu purANam .19.85 “sarvagathvAth ananthasya” (As parabrahmam which is known by the name “anantha” is present everywhere, I too am present everywhere). Subsequent [conscious] state [in thiruvAimozhi 6.7] is similar to that of SrI prahlAdha who was able to realise the self and the activities of the world as said in SrIvishNu purANam 1.20.7 “prahlAdha: asmIthi sasmAra” (On seeing the universe with sky etc, prahlAdha realised himself seeing his own form). AzhwAr did not immerse in something which is nirguNa (attribute-less), but one who has great qualities. When one meditates upon the master, one would realise self who is servitor too. Previously, by meditating upon his qualities, he sustained himself, eliminated the weakness and started seeing the external objects; at that time, having sustained himself, he realizes the loss [separation from emperumAn] again, assumes the mood of a pirAtti (consort of lord) and speaks in her words.
In the previous decad, whatever the divine mother of parAnguSa nAyaki feared thinking “enganE pugungol” (how will she reach thirukkOLUr), became reality. parAnguSa nAyaki, who left due to her desire, being unable to reach there, fell down in the forest at the borders of AzhwArthirunagari, and seeing that he has still not arrived, she send the birds which were seen by her, as messengers (bhattar says that “sella vaiththanaL” which means she started her journey, and having not reached, sends messengers due to single focussed desire). As she left on her own, there is no one who would go as a messenger for her; even if there were any one with her, they would be more immersed in him than she; so, there is none other than the birds which are in close proximity, who can reach him; she falls at their feet and prays “you should inform my state to him”.
[Now the decads which were focussed on AzhwAr‘s thUdhu (dhUthu, message) are explained]
In thiruvAimozhi 1.4 “anjiRaiya mada nArAy“, she said “he only thought about me [my faults] but forgot about him [his mercy]”; there she sent a messenger saying that emperumAn should not consider her faults and instead see his own forbearance and should come to her.
In thiruvAimozhi 6.1 “vaigal pUngazhivAy“, the joy in that town (thivaNvaNdUr) made him forget both (emperumAn and AzhwAr); she sent a messenger saying that on indicating her sorrow/urge he will come due to his quality of protecting his devotees; since he is greatly knowledgeable, he will come immediately on hearing about it.
Here, she saw that he has not come, due to engagements; as said in thiruvAimozhi 6.8.6 “than mannu nIL kazhal mEl thaNduzhAy namakkanRi nalgAn” (He will present the thuLasi garland which decorated his divine feet, only to us), his form is very distinguished; as she sees that emperumAn is lovingly engaged with his devotees, she sends a messenger considering such quality in him. Since it is said in many pAsurams “idhuvO thakkavARu” (is this fair), piLLAn explains that she sends a messenger considering his AnruSamsyam (mercy). piLLAn explains parAnguSa nAyaki united with emperumAn in thirukkOLUr and enjoyed with him for long time and then separated like sIthAp pirAtti who enjoyed along with SrI rAma without any disturbance for twelve years as said in SrI rAmAyaNam sundhara kANdam 33.18 “bhunjAnAmAnushAn bhOgAn sarvakAmasamrudhdhinI samAdhvAdhaSatharAham” and then separated; subsequently parAnguSa nAyaki is sending a messenger. bhattar mercifully explains “Since she left but had not reached thirukkOLUr, she sends a messenger from the forest at the borders of AzhwArthirunagari“. SrI rAmAyaNam sundhara kANdam 39.10 “jIvanthIm mAm yathArAmas sambhAvayathi kIrthimAn” (You can speak to me with the same respect given by the glorious SrI rAma to me) – emperumA is coming in a great family heritage where he will not tolerate insult for others. So, he will obviously try to eliminate the blame which he will acquire [if I am not saved]. sIthAp pirAtti said [to hanumAn] “if emperumAn built a bridge over the ocean, kill rAvaNa et al only to find out that I am no more, it will be useless; so, ask him to protect his own glories”; similarly parAnguSa nAyaki too is just informing emperumAn [through the birds] about her status.
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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