thiruvAimozhi – 3.1 – mudichchOdhi

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

Full series >> Third Centum



Highlights from thirukkurugaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first decad – AzhwAr after experiencing thirumalai’s relishable nature in this manner [as in the previous decad], he experiences the unlimited auspicious qualities such as saundharyam (beauty) etc., of azhagar emperumAn and becomes delighted. emperumAn who resembles a kalpaka tharu (wish-fulfilling tree) on top of thirumalai as mentioned in periya thirumozhi 7.10.3 “vadamAmalai uchchi” (the top of the great northern mountain) is beyond the glorification of vaidhika purushas (those who pursue vEdham), brahmA, rudhra, et al but is fully under the control of his devotees.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the first decad – AzhwAr desiring to explain the nature of emperumAn being the supreme lord in all manners which is the cause for the servitude [of jIvAthmAs towards him], visualised the divine beauty of azhagar emperumAn who manifested himself in south thirumalai (thirumAlirunjOlai) to accept the kainkaryam (service) [from his devotees] and highlights the following aspects:

  1. the perfect fit between azhagar emperumAn thirumEni’s (physical body) divine limbs and the divine ornaments which are worn
  2. that there is no fitting example for his radiant beauty
  3. the lordship acquired over everyone due to his all radiant aspects
  4. the greatly enjoyable nature of his lordship
  5. the nature of such distinct greatness which is beyond the abilities of speech
  6. that his glories cannot be spoken even by all of vEdham
  7. even if the greatly wise brahmA, rudhra et al try to praise such radiance, it will only cause insult [since they cannot adequately glorify him]
  8. even if the unique, greatly knowledgeable brahmA tries, it will only lead to dullness [because he cannot fittingly glorify him]
  9. his great motherly forbearance towards his devotees is greater than the supremacy with which he can protect the devotees just by his divine will.
  10. those who consider themselves to be lords, once they realise his such supremacy, will surrender unto him – but that is nothing unusual [neither will it add any new glories to him].

Explaining these, AzhwAr explains the intrinsic nature of such servitude towards ISwara who is the lord of all.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad, AzhwAr explained that there is no ignorance in the auspicious qualities of bhagavAn as said in thiruvAimozhi 2.10.11poruL enRu ivvulagam padaiththavan pugazhmEl maruLil vaNkurugUr vaN SatakOpan“; here, in this decad, AzhwAr says that there is an ignorance [about the various beautiful aspects of bhagavAn] in the matters of such bhagavAn who is filled with auspicious qualities. The reason for ignorance identified previously is karma [one;s own virtues/vices in material realm]. But the ignorance here is due to greatness of bhagavAn. Even nithysUris have this type of doubts. Since this doubt is fitting with the true nature of the jIvAthmA, this will remain as long as the jIvAthmA exists.

AzhwAr, while enjoying thirumalai, as mentioned in periya thirumozhi 7.10.3 “vadamAmalai uchchi” (the top of the great northern mountain), experienced the divine beauty of azhagar emperumAn who looks like a part of the divine hill, like a kalpaka tree which has many branches; AzhwAr becomes delighted thinking about bhagavAn who cannot be seen by the self-effort of vEdham, vaidhika purushas [sages such as vyAsa et al], brahmA, rudhra et al, but can be seen by everyone irrespective of his/her birth, activity etc when shown by bhagavAn himself.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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