SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
thirumangai AzhwAr having meditated upon the nature of samsAram (material realm) and his own attachment towards worldly pleasures, explained in the previous decad “emperumAn considered such suffering itself as the reason, accepted me out of his nirhEthuka krupai (unconditional grace) and manifested his svAmithvam (lordship)”; rAmAvathAram was spoken about in periya thirumozhi 1.1.6 “ambinAl arakkar verukkoLa nerukki” (suffocated with his arrows to cause fear in the demons) and thirumanthram too. svAmithvam (lordship) and saulabhyam (easy approachability) are the most important meanings of this thirumanthram. Just as a farmer would build a hut in his field and protect it, arriving at the residence of the entities to be protected and protecting them is saulabhyam. Due to being present in ugandharuLina nilangaL (dhivyadhESams and other abodes where he eagerly arrived and stayed) and protecting the world, his svAmithvam indicates that he is the owner, is shining well. His act of being present as antharyAmi (all-pervading super-soul), waiting to help, without expecting the request of the entities, is due to his svAmithvam. Unlike that, his saulabhyam is well manifested by his presence in temples, to be seen and enjoyed for those who desire to do so, immediately upon having such desire. When one (who is in this world) desires to enjoy bhagavAn after acquiring knowledge about his relationship with him, one cannot immediately serve such bhagavAn with the present body in paramapadham; when one acquires such desire, one can enjoy with the present body only in these abodes in this world. AzhwAr desires to go to all the abodes which are the ultimate manifestation of emperumAn’s saulabhyam and enjoy there; while desiring so, AzhwAr’s desire is not limited to thirumalai (thiruppathi) which is the boundary for thamizh language, and hence will extend up to himavAn (Himalayas mountain range) which is the boundary for such divine abodes; AzhwAr goes up to thiruppiridhi which is in himavAn and sets out to enjoy that abode, along with his divine heart.
In the previous decad, the elimination of hurdles in rAmAvathAram was highlighted through periya thirumozhi 1.1.6 “ambinAl arakkar verukkoLa nerukki” (suffocated with his arrows to cause fear in the demons); through that, AzhwAr remembers about sugrIva mahArAjar being tormented and driven out by vAli and was staying alone; even when he was not requesting for help, SrI rAma went to his place and voluntarily eliminated his enemy and helped him as said in SrI rAmAyaNam kishkindhA kANdam 4.21 “sa rAmO vAnarEndhrasya” (That SrI rAma, was seeking sugrIva’s help). Oh heart! Similarly, to help us, emperumAn has mercifully arrived in thiruppiridhi to help us! You try to go there and surrender unto him – AzhwAr tells his heart in this manner. Previously AzhwAr was attached to those aspects which are visible to his eyes; even after acquiring knowledge about bhagavAn, due to the previous vAsanA (impression), he is going to divine abodes which are visible to the eyes, and enjoying them. It is said in thirunedundhANdagam 6 “thAn ugandha Ur ellAm than thAL pAdi” (going to all the divine abodes of emperumAn which are dear to him, praising his divine feet).
- pAsuram 1 – vAli mAvalaththu
- pAsuram 2 – kalanga mAkkadal
- pAsuram 3 – thudikoL
- pAsuram 4 – maRangoL ALari
- pAsuram 5 – karaisey mAkkadal
- pAsuram 6 – paNangaL Ayiram
- pAsuram 7 – kArkoL vEngaigaL
- pAsuram 8 – iravu kUrndhu
- pAsuram 9 – Odhi Ayira
- pAsuram 10 – kariya mAmugil
adiyen sarathy ramanuja dasan
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