Daily Archives: March 2, 2020

thiruvAimozhi – 10.9 – sUzh visumbu

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

Full series >> Tenth 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 mercifully explained how he was in the state of parabhakthi which is in the form of great desire to enjoy bhagavath vishayam, up to the end of previous decad; for such AzhwAr who is engaged in such experience, sarvESvaran thought “let us instill great desire in him to experience the full enjoyment” and thought to grant him the vision of travelling through archirAdhi mArgam (the path which leads to paramapadham) and attaining the ultimate goal and to make it part of his paragyAnam [which is the state of having clear internal vision of bhagavAn as if seeing with external eyes]. AzhwAr highlights the following aspects of such sarvESvaran:

  1. his completeness in auspicious qualities which are enjoyable
  2. his natural lordship
  3. his ability to make us exist fully for him
  4. his completeness in enjoyability
  5. his being the lord of SrI mahAlakshmi which is the cause for such enjoyability
  6. his symbols which show his lordship
  7. his being greater than all due to reclining on [milky] ocean etc
  8. his easy approachability for his devotees
  9. his residing in paramapadham
  10. his welcoming in paramapadham

Such sarvESvaran grants the vision of archirAdhi mArgam which is the path taken by bhAgavathas who are liberated, the welcoming/guidance of AdhivAhikas who are present there, the reaching of the special abode named paramapadham and becoming part of the assembly of nithyasUris. Becoming greatly blissful, AzhwAr mercifully explains such vision of how a bhAgavatha who is liberated, is welcomed in paramapadham.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr acquired parabhakthi which occurs in paramayOgis (great sages) and experienced the various aspects of such parabhakthi until the end of previous decad; now, as he realised that there is nothing left for him to enjoy here, he desired “let us ascend to paramapadham”; ISvara who is more eager than AzhwAr himself, to carry AzhwAr to paramapadham quickly, to cause great thirst in AzhwAr to match the enjoyment which is present in paramapadham, granted the vision of of his true nature, forms, qualities and wealth in a shining manner as if AzhwAr is seeing them with his external eyes. That is – archirAdhi mArgam which is well-known in vEdhAnthams, how emperumAn himself grants his presence to eliminate the sorrows at the time of AzhwAr shedding his body, the welcoming of the personalities who are present en route to paramapadham, the paramapadham which is reached by travelling through that route, how the nithyasUris would come and welcome AzhwAr, how the divine consorts along with their lord SrIvaikuNtanAthan come forward and welcome AzhwAr, the manner in which emperumAn is mercifully seated along with his divine consorts, to be worshipped by the nithyasUris and how AzhwAr joyfully remains without any worries amidst the nithyasUris who are the ultimate goal, are all mercifully revealed to AzhwAr; AzhwAr becomes pleased, and is mercifully explaining through anyApadhESam (speaking generally as the journey of an AthmA who is being liberated). AzhwAr speaks about this great favour done to self by emperumAn as if it was done to all vaishNavas (devotees) – that is what is termed as anyApadhEsam; the purpose of this is to make those who remain in this material realm think “We will also certainly attain the same result as AzhwAr”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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siRiya thirumadal – 7 – ErAr muyal

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

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ErAr muyal vittuk kAkkaip pin pOvadhE                              8
ErAr iLa mulaiyIr enRanakku uRRadhudhAn

 Word by Word Meanings

Er Ar muyal vittu – leaving aside the beautiful rabbit
kAkkai pin pOvadhE – will anyone go behind (the useless) crow?
Er Ar iLa mulaiyIr – Oh women with beautiful, youthful bosoms
en thanakku uRRadhudhAn – whatever happened to me (I will tell you; listen)


ErAr muyal vittu kAkkai pin pOvadhE – even if it (mOksham) were assumed to exist, leaving archAvathAram (emperumAn in idol form in various divine abodes) and searching for it is similar to leaving aside the great rabbit and chasing a crow. archAvathAram is like a rabbit on the ground; parathvam (supreme state of emperumAn, just as he is seen in paramapadham) is like a crow sitting on a branch. It is easy to catch a rabbit while it is difficult to catch a crow.

ErAr muyal – kAkkai – AzhwAr wonders that while the rabbit is easy to trap and is tasty to eat, would anyone go with a bow [and arrow] in hand, leaving the rabbit aside and trying to catch a crow, which doesn’t get caught easily, without any certainty that it could be caught, and even if caught, not fit for being cooked and consumed! He is asking whether it is the apt action of a wise person. archAvathAram is like rabbit – easy to approach and enjoyable while parathvam is like crow – difficult to approach and not at all enjoyable.

ErAr muyal – rabbit with the distinction of being easy to approach and being enjoyable.

ErAr iLa mulaiyIr – Oh friends with beautiful, youthful bosoms! This implies that the purpose of having a beautiful form is to enjoy the benefit of such beauty here [in samsAram] itself.  Don’t people like us say, as in nAchchiyAr thirumozhi 13-9 “kommai mulaigaL idar thIrak kOvindhaRkOr kuRREval immaip piRavi seyyAmE inippOych cheyyum thavandhAn en” (instead of carrying out kainkaryam in this world, with this form itself, thus satiating its desire, what is the purpose in carrying out penance in paramapadham after leaving this body and reaching that place?) Instead of carrying out service to SrI rAma, krishNa et al during the time of their incarnations and later to their archA forms, what is the purpose in getting any benefit with another form and in another place?

endhanakku uRRadhudhAn – She [parakAla nAyagi] says “Let all these remain. Listen to what happened to me due to the arrow of mARan (manmadhan, cupid) or the glance of thirumAL”, just as it was mentioned by ANdAL in nAchchiyAr thirumozhi 13-3 “kanjaik kAyndha karuvilli kadaikkaNennum siRaikkOlAl nenjUduruva EvuNdu nilaiyum thaLarndhu naivEnai” (having got involved with the glance of the one who killed the demon kamsan and who has eye-brows like a bow, I became ruined and suffered).

In the next article, we will discuss the next part of this prabandham.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandhErAr muyal vittuam.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
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SrIvaishNava education/kids portal – http://pillai.koyil.org