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 seventh decad, previously sarvESvaran who set out to grant paramapadham to AzhwAr, placed his divine feet on AzhwAr’s head and fully entered AzhwAr’s divine heart and remained there; as said in thiruvAimozhi 10.6.7 “virai kuzhuvu naRundhuLavam meynninRu kamazhum” (nicely smelling thiruththuzhAy with well gathered flower buds which are on such emperumAn’s divine feet, which are ultimately enjoyable like blossomed lotus, is firmly remaining on my body and emanating from my body), to make AzhwAr’s divine form fully fragrant with the nice fragrance of thiruththuzhAy, he desired for [and embraced] AzhwAr’s divine form, internal senses and all the limbs , with great eagerness; seeing this, AzhwAr highlights the following aspects:
- his attachment towards his devotees, which is the cause for his great eagerness towards AzhwAr
- his great enjoyability
- his attachment towards the bodies of his devotees
- his great desire for that [bodies of his devotees]
- his fondness
- his supremacy over all
- his presence in dhivyadhESams for the sake of his devotees
- his union [with his devotees] in all manner
- his being the cause for creation etc of the universe
- his being under the control of others [his devotees] based on their request
Meditating upon these aspects, AzhwAr thought “Due to such sarvESvaran’s great eagerness, it appears that he is planning to carry us along with this body which we despised saying in thiruviruththam 1 ‘ini yAm uRAmai‘ (I cannot tolerate anymore); due to his love towards me, he is also desiring for my body which is apurushArtham (not the apt goal), anabhimatham (undesirable) since it is anubhava virOdhi (hurdle for enjoyment) due to its being asthiram (temporary) and dhOsha bhUyishtam (filled with defects); we will announce this to him and will pray to him, to make him leave it” and prayed to emperumAn in thirumalai in southern direction (thirumAlirunjOlai), and becomes blissful seeing him engaged in relieving AzhwAr from his body.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction
AzhwAr meditated upon emperumAn being subservient towards him as said in thiruvAimozhi 10.6.1 “vidhi vagaiyE” (as per my command). Through that, he spoke about emperumAn coming and uniting with him along with the divine form, as said in thiruvAimozhi 10.6.7 “virai kuzhuvu naRundhuLavam meynninRu kamazhum” and in thiruvAimozhi 10.6.6 “thalai mEla thALiNaigaL” (he placed his divine feet on my head).
On seeing emperumAn uniting with him and becoming subservient to him, and showing great desire in his divine form, AzhwAr thought “we thought that emperumAn placed us in this world for a particular task even after our prayers in thiruviruththam 1 ‘inninRa nIrmai ini yAm uRAmai‘ (I cannot tolerate this lowliness); that is – to complete this prabandham; but it appears that, that is not the only goal as he is not leaving his attachment on my body; he is only attached towards my body. Making me sing his praises in this prabandham is only an external reason; that is an incidental benefit only; this [enjoying my body] is his true intent” and saw that; he then thought “emperumAn is enjoying our body in this manner due to his attachment towards me; when he is in this mood of liking towards us, let us get our desires fulfilled” and asked emperumAn “Your highness! What are you pondering in your divine heart now?” emperumAn said “I am focussed on your body and am tormenting due to not knowing anything else, is there anything else?” AzhwAr humbly said “You cannot say like that; your highness should give up the attachment on this”; AzhwAr’s request to give up the attachment made emperumAn feel more attached on AzhwAr’s body; some will refuse to present themselves to develop attachment in others towards them; it happened like that here. Seeing emperumAn’s attachment towards his body, AzhwAr thought “Looking at his desire, it appears that he is planning to take me to paramapadham with this body; if he did that, this samsAram (connection with material body) will become perpetual for us; we will lose the opportunity to find an end to this body; we should be free from this body”; AzhwAr said “even if your liking towards my body is due to your desire for me, this [my body] is not to my liking: your highness should also stop liking it”; emperumAn said “Just as you cannot give up your desirable goal, how can I give up my desirable goal?”; AzhwAr thought “he likes my body because he is not seeing its faults; let me show its defects to him”, and said “this body is prone to growth and decay, and is not in a singular form and distinguished like AthmA which is desirable; hence you should mercifully give it up”; but that became the reason for his liking, just as one would like the dirt and sweat of one’s beloved partner. AzhwAr thought “totally, he is not giving up; let us surrender unto his divine feet and break this shackle [of body]” and surrendered unto emperumAn saying “your highness should mercifully give up the desire for my body”; emperumAn being ready to follow AzhwAr’s command, though he had increasing desire for AzhwAr’s body, thought “since it is disliked by AzhwAr himself, we should also try hard and dislike it”. Due to emperumAn’s subservience towards AzhwAr, he set out to carry AzhwAr to paramapadham without AzhwAr’s body. Thus, AzhwAr concluded to talk about the pArathanthriyam which was spoken about originally, by blissfully saying “sarvESvaran, who is the controller of all and is greater than all, though had liking towards my body, has given up the liking as we requested ‘please give up’! What an amazing simplicity! I request everyone not to immerse in this [bhagavAn and his qualities]; if you did, you will also go through the same torment as I did” to others and concludes the decad.
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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