thiruvAimozhi – 7.9 – enRaikkum

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 ninth decad – AzhwAr enjoyed ISvara‘s diversified wealth which reveals his amazing abilities which fit well with his quality of elimination of AzhwAr’s hurdles and became joyous; he analyses the reason for the delay of elimination of his hurdles and sees that emperumAn has left him in this material realm to accept his vAchika kainkaryam (service by speech) and, becoming pleased with that, ignores his hurdles and highlights the following aspects of emperumAn:

  1. his natural relationship with AzhwAr which makes him have AzhwAr at his service like he would have achith (insentient) serving him
  2. his first initiative
  3. his activities for the sake of the devotees
  4. his desire [towards AzhwAr] ignoring the hurdles
  5. supremacy he acquired due to such desire
  6. the ultimate state of supremacy
  7. elimination of sins which are hurdles for experiencing such supremacy
  8. his auspicious qualities which are greatly enjoyable
  9. the eternal nature of such enjoyability
  10. his unlimited favours without expecting anything in return

AzhwAr meditated upon these aspects and thought “Such great emperumAn eliminated my hurdles and accepted my vAchika kainkaryam; what will I do in return to him?” and becomes greatly blissful being grateful.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Previously [starting from thiruvAimozhi 7.1uNNilAviya“] AzhwAr asked repeatedly “When one is to attain sarvESvara, even if there are hurdles, if he decides to grant himself, those hurdles will not have any effect; while this is the case, why am I, who thinks ‘my result is dependent on you’, is left in this samsAram (material realm) like this?” emperumAn too, instead of giving a straight solution for this, would manifest some qualities and divert AzhwAr’s attention. Now, in previous decad too AzhwAr asked “While I don’t fit in this samsAram, and cannot sustain without you and you are being my means, how is it that you are amazingly keeping me in this samsAram and conducting me? You should mercifully explain”, emperumAn said “Look at my amazing aspects!”  and manifested his universal form and engaged AzhwAr in that. AzhwAr too would meditate upon those aspects at that time and would subsequently come back and ask the same question. AzhwAr asks “While I am not fitting in this samsAram, why are you keeping me here?” and emperumAn responds “Should you forcefully ask this question to me? If you desired for everything you saw and tasted them, and if you accumulated karma as per those acts, if you had impressions and tastes based on previous births, would you not remain here due to these?” AzhwAr again forcefully asks “While they were there, you ignored them and bestowed me unblemished knowledge and devotion, eliminated my bondage and made me exist exclusively for you; after doing all of these, why are you still keeping me here?” and emperumAn merficully responds with the straight answer “Alright. You said you have completely placed yourself at my disposal in thiruvAimozhi 2.9.4thanakkEyAga enaik koLLum IdhE‘ (only this aspect of having me exclusively exist for you); hence, can I not use you as per my wish? Hence, your nature will be to bring about greatness to me; hence, as I gave knowledge to the world by placing SrI bhIshma on a bed of arrows [and made him recite SrIvishNu sahasranAmam], I am getting you to sing some prabandhams which can be used by myself and my devotees to fruitfully spend our time; we will keep you in this samsAram, until this task is completed”; meditating upon that, AzhwAr could not tolerate emperumAn’s words thinking “Here is sarvESvara himself, who is avAptha samastha kAma (one who has no unfulfilled desire), yet considers that he is having some shortcoming and getting it remedied by me”.  He further thought “If he wanted some prabandhams praising him, while the most intelligent SrI vEdha vyAsa bhagavAn, SrI vAlmeeki bhagavAn, SrI parASara bhagavAn et al, mudhalAzhwArgaL who are known as ‘sendhamizh pAduvAr‘ (beautiful thamizh poets) et al are present, he is engaging me who has been in this samsAram since time immemorial, who is entrenched in worldly pleasures, and who is in the state of achith as said in thaiththirIya upanishath ‘asannEva sa bhavathi’ (he ceases to exist) and is making me sing praises which are apt for him. What a great quality! What a great quality!” and meditated on sarvESvara’s favour towards him, and as he could not do anything matching in return, speaks with gratitude and overwhelming emotions.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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About Sarathy Thothathri

Disciple of SrImath paramahamsa ithyAdhi pattarpirAn vAnamAmalai jIyar (29th pattam of thOthAdhri mutt). Descendant of komANdUr iLaiyavilli AchchAn (bAladhanvi swamy, a cousin of SrI ramAnuja). Born in AzhwArthirungari, grew up in thiruvallikkENi (chennai), lived in SrIperumbUthUr, presently living in SrIrangam. Learned sampradhAyam principles from (varthamAna) vAdhi kEsari azhagiyamaNavALa sampathkumAra jIyar swamy, vELukkudi krishNan swamy, gOmatam sampathkumArAchArya swamy and many others. Full time sEvaka/servitor of SrIvaishNava sampradhAyam. Engaged in translating our AzhwArs/AchAryas works in Simple thamizh and English, and coordinating the translation effort in many other languages. Also engaged in teaching dhivyaprabandham, sthOthrams, bhagavath gIthA etc and giving lectures on various SrIvaishNava sampradhAyam related topics in thamizh and English regularly. Taking care of portal, which is a humble offering to our pUrvAchAryas. is part of SrI varavaramuni sambandhi Trust ( initiatives.

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