SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
What is the point in saying more and more? She, who is suffering due to separation from emperumAn, considers only two options as her refuge: the word of emperumAn that “I will not let my followers down” is the first. Even if that fails, the infallible second refuge is that she is the daughter of periyAzhwAr. In the tenth thirumozhi (tenth decad of this prabandham) she doubted if these two will happen. She became certain in the tenth decad that only through him, she will get the means. Towards the end of the tenth decad, she became certain that “Even that cannot be believed fully. He is a svAthanthryan [totally independent entity]. But then, apart from his quality of svAthanthryam, he has another quality too – that of being submissive to his followers. Hence, his svAthanthryam will not hold with periyAzhwAr. Thus, there is no hurdle in attaining him through periyAzhwAr”. What is the reason for her, who had given up emperumAn, who is the prathama parvam (first stage) and taken refuge under periyAzhwAr, who is the charama parvam (final stage), to go back to emperumAn in the eleventh decad? emperumAn’s svAthanthryam which was the cause for her to give up on him, became the reason for her to hold on to him, when looked at from another point of view. “He is full of auspicious qualities. The entire world is his possession. If such emperumAn were to give up on his possession due to his svAthanthryam, then there will be a deficiency to his qualities. He may have to give up on his possession. But he will not indulge in any activity by which he may have to lose his possession. Hence, his svAthanthryam will only be a reason for our attaining him and not our losing him. Isn’t his svAthanthryam an enabling reason for our ultimate benefit when we carry out our task so that none could bring in a hurdle?” Analysing this way, she decided that just as her being the daughter of periyAzhwAr is a reason for her ultimate benefit, his svAthanthryam is also a reason for her benefit. Thus, she took refuge under emperumAn in the eleventh decad “thAmugakkum”.
Despite affirming this and holding on to him, she did not see him coming to embrace her and to rid her of the sorrow of separation from him. Though he had not come to shower his mercy on her, while her svarUpam (basic nature) was to be patient until he returned, she was not one who had the quality of being patient. She had the urge to somehow attain him as soon as she could. Thus, due to her urge, while there was a deficiency to her svarUpam, she decided to carry out activities which were not aligned to her svarUpam, in order to see him. She had lost the energy to walk to the place where he was dwelling, in order to see him. Hence, for her, those who took pity on her, realising her condition of distress, appeared like periyAzhwAr or ISvaran, for fulfilling her desire. On the one hand, she was unable to walk to where he was dwelling, On the other hand, he was not willing to come to where she was staying and manifest his face to her. Hence, she thinks that for those who are in her proximity and who feel compassionate with her, it is their duty to help her. Looking at them, she says in this [twelfth] thirumozhi “Take me to places such as mathurA [vadamadhurai or madhurai in the northern direction], AyppAdi [SrI gOkulam] etc where he is living”
- pAsuram 1 – maRRirundhIrgatku
- pAsuram 2 – nANi ini Or
- pAsuram 3 – thandhaiyum thAyum
- pAsuram 4 – angaith thalaththidai
- pAsuram 5 – Arkkum en nOy idhu
- pAsuram 6 – kArththaN mugilum
- pAsuram 7 – vaNNam thirivum
- pAsuram 8 – kaRRinam mEykkavum
- pAsuram 9 – kUttilirundhu kiLi
- pAsuram 10 – mannu madhurai
Next, we will consider 1st pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org