thiruvAimozhi – 7.6 – pAmaru

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

Full series >> Seventh Centum

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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 sixth decad – in this manner, after having meditated upon the great qualities of sarvESvaran who is obedient towards his devotees and is the eliminator of hurdles, due to the absence of anyone else who can eliminate the hurdles, AzhwAr highlights the following aspects:

  1. his special relationship with everyone due to his being the cause etc
  2. the resulting omnipresence
  3. his supremacy and simplicity which are specific reasons for his protection
  4. his great enjoyability which accompanies such supremacy and simplicity
  5. his being the greatly splendorous goal due to such enjoyability
  6. his greatly beautiful form which highlights his being the goal
  7. his ways of protecting both directly and indirectly
  8. the destruction of mAli et al which are part of such protection
  9. his partiality towards SrI vibhIshaNa, and
  10. his protection of his own people

Meditating upon these aspects, AzhwAr depending upon such sarvESvaran’s natural aptness and partiality. is calling out to him to attain him with great sorrow.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

As he becomes clear, subsequently he will end up calling out only; otherwise, he would be one of those bewildered persons who think “samsAram (material realm) is a good place”. AchAryas would mercifully explain “ammangi ammAL used to say – on top of hearing the recital of this thiruvAimozhi and enjoying it, we cannot explain through words, the underlying sorrow in the pAsurams”.

Previously – In thiruvAimozhi 7.4 “Azhi ezhach changum” – as sarvESvaran manifested his victories to AzhwAr, he meditated upon his activities as part of that; in relation to that, he meditated upon emperumAn’s incarnations and the qualities such as krupA [mercy] etc which are the cause for such incarnations [in thiruvAimozhi 7.5], and became amazed thinking “while these qualities are manifested, and while having the opportunity, and while they are sentient (having consciousness), these samsAris are still missing out on them!” He thought “They are losing it due to lack of desire; having desire, we won’t lose it;  let us enjoy his incarnations and physical beauty”, but did not get to enjoy immediately; hence he became very anguished, to make sarvESvaran’s presence in paramapadham intolerable for him, with great sorrow, like a troubled ocean which will rise and make noise; to make emperumAn leave that abode at once on hearing his cry and manifest himself here, he is calling out with very loud voice highlighting how he is the goal, how he is the means and how he will remove the hurdles, and to be pitied by those who heard his cry.

SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa” – dhaSaratha chakravarthi, planned to perform coronation for perumAL (SrI rAma), thought “for sixty thousand years, we carefully ruled the kingdom in a noble manner; if I place the responsibility on a small child [young SrI rAma], will that be reasonable or not?”, and thought “let us analyse this in the people’s assembly”, gathered everyone and announced “I am planning to perform coronation for perumAL; is it acceptable for you or not?”, subsequently the assembly of people said “oh old man! leave”; SrI rAmAyaNam ayOdhyA kANdam 2.25 “kathamnu mayi dharmENa pruthivIm anuSAsathi | bhavanthOdhrashtum ichchanthi yuvarAjam mamAthmajam ||” – he became blissful thinking “our desire is fulfilled nicely; the whole assembly is so eager!”, but concealed the bliss in his heart and thought “we should listen to the reason from them directly”, and asked “Come on! While ruling over the kingdom for sixty thousand years, I have not looked out for any personal joy, and always protected you; this being the case, when asked your opinion [on my retiring], you could have said ‘what is the urgency to leave? let the succession happen naturally over time’ or you could have said ‘if that is your desire, you could do that’ and consoled yourself; instead you are accepting the proposal so quickly as if you are escaping from a murderer; what is the mistake I have committed to deserve this?”, they said as in SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa kalyANa guNA: puthrasya santhithE” (Oh emperor! You son (SrI rAma) has many auspicious qualities) – your fame did not get destroyed by the arrows of the enemies; but we were won over by your son’s auspicious qualities. We said these words being won over by his qualities and did not say with any other intention [like to bid farewell to you]; SrI rAmAyaNam kishkindhA kANdam 15.21 “dhAthUnam iva SailEndhrO guNAnAm AkarO mahAn” (as the minerals will be valued based on the mountains they were found), if one sees a particular quality in other persons, it gets valued based on “this is a quality found on perumAL” – subsequently it is valued due to being present on SrI rAma; AzhwAr is calling out highlighting such emperumAn’s qualities.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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