SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
emperumAn is the consort of thiru (SrI mahAlakshmi); he is the epitome of knowledge and joy; he is the repository of all the auspicious qualities; he is the owner of both nithyavibhUthi (spiritual realm, SrI vaikuNtam) and leelA vibhUthi (materialistic realm, samsAram). Such emperumAn manifested to kulaSEkhara AzhwAr, his basic nature, his divine form, his qualities and his possessions. AzhwAr, upon being shown these by emperumAn himself, received gyAnam (knowledge) which was the end result of matured bhakthi (devotion). Had he been like other upAsakars (those who attain emperumAn through the path of upAsanam or bhakthi), he would have made attempts on his own to reach emperumAn, waiting patiently for that devotion to transcend the states of parabhakthi, paragyAnam and paramabhakthi (knowledge about emperumAn, reaching a stage where one would sustain oneself while being together with emperumAn and not sustain in separation from him and finally attaining emperumAn, respectively). However, since AzhwAr received knowledge and devotion through the manifestations of emperumAn himself, he did not have the patience of an upAsakar and wanted to see and attain emperumAn immediately. Even if he had gone to paramapadham (SrI vaikuNtam) he would have enjoyed the auspicious qualities of emperumAn, related to his eminence, there. However, in SrI vaikuNtam, he would not have experienced emperumAn’s auspicious qualities of saulabhyam (easy to approach), sauSeelyam (a great person being affable with a lowly person), vAthsalyam (motherly forbearance; treating even the faults in followers as noble qualities) etc [these qualities are displayed only in samsAram, to samsAris (those who dwell in samsAram) who are lowly people]. AzhwAr longs to go to SrI rangam and enjoy these auspicious qualities, which are amply present in SrI ranganAthan, in this first decad. This begs the question – why should he long to go to SrI rangam, when it does not take a great effort? The reason is that from the time when he was born, he was destined to be a ruler, with total independence. His ministers and others would connive at creating hurdles in his journey to SrI rangam. Hence, he was unable to proceed to SrI rangam. This is the reason for the verse ghushyathE yasya nagarE rangayAthrA dhinE dhinE (from whose capital city, resounding words of SrI ranga yAthrA (journey to SrI rangam) were heard everyday) to become a part of his thaniyan. Thus, since he could not go directly to SrI rangam and enjoy the auspicious qualities of emperumAn, he desires to enjoy the auspicious qualities which were prayed for by nammAzhwAr in his thiruvAimozhi 2-3-10 “adiyAr kuzhAngaLai udan kUduvadhu enRukolO” and thiruvAimozhi 10-9-11 “andhamil pErinbaththu adiyarOdu irundhamai” in this decad.
- pAsuram 1
- pAsuram 2
- pAsuram 3
- pAsuram 4
- pAsuram 5
- pAsuram 6
- pAsuram 7
- pAsuram 8
- pAsuram 9
- pAsuram 10
- pAsuram 11
adiyEn krishNa rAmAnuja dhAsan
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