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 sixth decad, ISvara observing AzhwAr’s distinguished bhakthi and how it does not stop with him but is instructed to others and how AzhwAr becomes pleased with that, eagerly desires thinking “we should make him eternal by taking him to the apt abode of paramapadham and should enjoy him”. Seeing that AzhwAr highlights the following aspects about such sarvESvaran:
- his efforts to help everyone
- his distinguished relationship with everyone
- his eagerness to bestow the result
- he being the protector for his devotees
- his ultimate acknowledgement [of AzhwAr]
- his firm attachment [towards AzhwAr]
- the manifestation of the result of his attachment
- the radiance acquired by him after the union [with AzhwAr]
- his having great care
- his endless favours
Meditating upon these aspects, AzhwAr shares with his own heart, the great affection of such sarvESvaran who assumed a subservient position towards AzhwAr and becomes blissful.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction
From thiruviruththam 1 “poynninRa gyAnam” up to the previous decad, AzhwAr explained how he followed ISvara; from now on, he is explaining how sarvESvaran is following him.
After AzhwAr completed instructing the nature of bhakthi to others, emperumAn observed that AzhwAr’s great suffering/urge is increasing further; as emperumAn is already very eager and is standing in thiruvAttARu as a hunter waiting for his prey, emperumAn’s suffering/urge also increased very much. emperumAn’s urge is not limited to AzhwAr’s urge; he has the greatness of saying as in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I will not survive even for a moment if I don’t see sIthA). He eagerly thought “AzhwAr and I should enjoy together”, and thought “while doing that, I should take him to a secluded abode and enjoy with him so that there is no break in such enjoyment” and further thought “while doing it, I should be subservient to him and do as he pleases” and remained helpless to get the permission of AzhwAr to do all of these; but since AzhwAr is totally subservient to sarvESvaran, he will not order sarvESvaran; AzhwAr meditated upon the supremacy of the emperumAn who shows great affection towards him and how such supreme lord remained subservient towards him, and looked out for a companion to share such experience and observed that samsAris (worldly people) were fully engrossed in worldly pleasures such as Sabdham (sound) etc; he saw emperumAn, and as emperumAn was fully immersed in enjoying AzhwAr, emperumAn would not be a good companion to share such experience; now, only AzhwAr himself who was the target of emperumAn’s acceptance, and AzhwAr’s heart are only present; hence AzhwAr tells his heart “You have seen his supremacy, and how such supreme lord remained subservient towards us, and the greatness of the result we have attained! See the benefit we have acquired!” and becomes pleased by sharing this experience with his heart. Previously, AzhwAr considered sarvESvaran as sarvaniyanthA (controller of all) and svathanthra (independent); not any more; AzhwAr considers ASritha pArathanthriyam (being subservient towards his devotees) as emperumAn’s svarUpam (true nature). Previously [before being fully blessed by emperumAn], he lost his pArathanthriyam (subservience) due to his own nature/interest; now, he is losing it due to emperumAn’s nature/interest. Was this (subservience) not explained in thiruvAimozhi 8.7 “iruththum viyandhu” itself? There is a difference between there and here; AzhwAr is thinking that emperumAn is being subservient towards him, due to AzhwAr’s subservience towards his devotees as said in the first pAsuram of this decad “adiyAr tham adiyanEn” (I am servitor of your servitors).
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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