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, ISvaran entered AzhwAr‘s heart considering it as his own benefit, eliminating AzhwAr’s hurdles such as the senses and became pleased; he considered in his divine heart, “let me make AzhwAr realise that his hurdle which leads to lowliness is incidental and highlight that his true self is my prakAra (form) and distinguished, to reveal that he is faultless” and highlighted the following aspects:
- his presence in AzhwAr’s heart which is the reason for AzhwAr’s true self being fully dependent upon him
- he who is the antharyAmi of all, being with perfect knowledge and bliss
- that the AthmA which is indicated by “aham” (I) is also his (emperumAn’s) form
- he, who is the cause of all, is inseparable from jIvAthmA who has distinguished enjoyability
- the incomprehensible nature of AthmA who is a form of ISvara
- the pure AthmA being the goal
- the bondage in this material realm of those who lack such knowledge about the self
- the need for anthimasmruthi (remembrance [of emperumAn by the AthmA] in the final moments before death) for those who desire to attain the self
- that the mOksha which is in the form of merging with bhagavAn [and losing AthmA’s identity] is unlikely to happen.
- for such AthmA, reaching the close proximity of emperumAn is the cause for upliftment
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction
[emperumAn using the words we, us, our indicate royalness in him]
In this decad – emperumAn came and united with AzhwAr to eliminate all his suffering which he went through in thiruvAimozhi 8.5 “mAyakkUththA” and pacified him, eliminated his [emperumAn’s] own suffering, and became pleased having attained AzhwAr and thought “incidentally, everything lines up perfectly. We cannot lose this blissful union; AzhwAr is famous to be known as “vaLavEzh ulagil AzhwAr” [In thiruvAimozhi 1.5, AzhwAr moved away from emperumAn considering the lowliness of the self and greatness of emperumAn]; as he came close to us, he considered his own disqualification saying in thiruvAimozhi 8.7.8 “siRiyEnudaich chindhaiyuL” (in the heart of this lowly person); he will feel the same way again; we should proactively stop it”; he further thinks “AzhwAr looks to move away considering ‘this AthmA which has been in samsAram since time immemorial, is not qualified for emperumAn/paramapadham’; but that is not true, do not see this [bodily presence in this material relam] which is incidental (unnatural for the self), but see the root [true nature of self]”; he thinks “We should impress the greatness of the AthmA upon AzhwAr’s heart”; he highlights the greatness of AzhwAr’s true nature in his heart by saying “You [AthmA] are eternal, identified by your knowledge and bliss, and a confidante for us; your reaching us is not undesirable; your reaching us is adding value to our glories like the presence of kausthuba jewel, our divine consorts”; he thinks further “When we highlight the greatness of AthmA, he would say ‘I am like a fire-fly, what is there to see?’ and will not agree to see what we show him; but he is too immersed in our divine beauty as said in thiruvAimozhi 8.7.7 ‘avvAy anRi yAnaRiyEn maRRaruL‘ (I don’t know any mercy other than what comes from him); let us first show our beauty and through that we will highlight his greatness of being my form”; thinking this, he says to AzhwAr “Oh AzhwAr! See how beautiful we are; when you see us, you can see yourself in it as well”; in this manner emperumAn lets AzhwAr enjoy his beauty first and then he shows AzhwAr’s true nature which is desirable for emperumAn like his anklets etc in being greatly enjoyable and greatly subservient; enjoying that, AzhwAr becomes pleased. In this decad, emperumAn lets AzhwAr enjoy him [emperumAn] in the first two and half pAsurams, and subsequently reveals the true nature of AthmA [in the remaining pAsurams]. Why is that? Some explain this as “since AthmA does not exist without emperumAn, he first shows himself who is the abode for the AthmA and subsequently shows the true nature of AzhwAr”. Others explains this as “since AzhwAr would not agree to know about the true nature of AthmA first, he first reveals himself”. Some others explain that the first two pAsurams are a recollection of the divine union of emperumAn and AzhwAr which was seen in thiruvAimozhi 8.6 “iruththum viyandhu“.
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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