thiruvAimozhi – 5.1 – kaiyAr chakkaram

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

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Highlights from thirukkurukaippirAn piLLAn‘s introduction

AzhwAr, after mercifully instructing others “surrender unto emperumAn”, further mercifully explains, how emperumAn, without seeing any of the unfavourable aspects in him, unconditionally and mercifully bestowed the knowledge about emperumAn’s supremacy and kainkaryam to emperumAn as the goal, and how emperumAn made AzhwAr to have emperumAn’s experience as dhAraka (that which sustains), pOshaka (that which nourishes) and bhOgya (that which gives enjoyment) and how emperumAn out of great love towards him, united with him.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first decad – AzhwAr setting out to explain how ISvara, the means [to attain him] is being bound by his own compassion, highlights the following aspects:

  1. how emperumAn‘s compassion will work well even in case of those who disguise as favourable persons.
  2. due to being controlled by such compassion, how emperumAn himself attracts even those who say sweet words without real intent.
  3. how he removes the kinnathA of the devotees and makes them enjoy him.
  4. how he removes the faults which are hurdles in such enjoyment.
  5. how the body etc which are faults/hurdles, are totally at the disposal of emperumAn.
  6. how he makes us enjoy his distinguished divine forms, while we are being with the faulty body in this world.
  7. how emperumAn instigates love towards him in the AthmA without considering the faults in the AthmA and he too will engage fully with the AthmA.
  8. how he interacts and makes one enjoy as all types of relationships, while engaging with the AthmA.
  9. the form in which he makes one enjoy with such relationships, with distinguished forms and symbols.
  10. how he assumes different incarnations even at the cost of giving up such distinguished original form.

Meditating upon these aspects, AzhwAr enjoys the upAyabhUtha (means to attain him), ISvara’s submissive nature towards his own compassion.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, meditating the suffering of samsAris in thiruvAimozhi 4.9 “naNNAdhAr muRuvalippa“, AzhwAr, as a remedy to that, instructed about bhagavAn’s supremacy thinking “let us create the knowledge about bhagavAn’s supremacy”; while there are two metal pieces, one among them is gold; similarly while being among the samsAris, AzhwAr himself got the goodness of reforming others – thinking about the cause for this, AzhwAr says “emperumAn did this out of his nirhEthuka krupai (unconditional grace)”. AzhwAr explaining the greatness of the benefit he got as “Since time immemorial assuming many births, knowingly desiring only worldly pleasures, while I have towards him mere words without heart’s intent, forgetting those unfavourable acts which were intentionally committed by me, ignoring those [undesirable] acts which were done after acquiring true knowledge, he pursued me and made me like this; he also made me reform others” and becomes very pleased.

AzhwAr thinks about the following aspects:

  • how emperumAn registered the knowledge about his supremacy in AzhwAr’s heart.
  • how AzhwAr himself did not have any goodness in him to receive such knowledge.
  • how since time immemorial, AzhwAr engaged in sinful acts only.
  • how AzhwAr did not even dream about the upAyams (means) which are explained in SAsthram to attain the ultimate goal.
  • (while having not attained the goal) not even having the desire to attain the goal.
  • while being drowned completely in samsAram and thereby suffering in here, not even having the realisation that he is suffering.
  • as those who desire for poison while nectar is readily available, desiring for worldly pleasures while bhagavAn, the unending nectar is readily available.
  • on top of this, while AzhwAr is not having real desire towards emperumAn, he says the words that are said by those who have great love for emperumAn.

Meditating upon these aspects, AzhwAr speaks about the great benefit he acquired thinking “While I am being very lowly in all manners, instead of seeing any of that, emperumAn registered ‘I am SEshi (lord)’ and ‘service at my divine feet is the ultimate goal’ in my heart and united with me with great love towards me” and becomes very joyful.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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