thiruvAimozhi – 6.4 – kuravai

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

Full series >> Sixth Centum

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Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the fourth decad – emperumAn manifested his agatithagatanASakthi (ability to unite contrary aspects) and instilled faith in AzhwAr that emperumAn can bestow the desired results; to reveal the pleasantly intoxicating nature of such supreme lord, AzhwAr highlights the following aspects:

  1. his ananthaSAyithvam (resting on the serpent bed)
  2. his amazing form
  3. his great splendour
  4. his form being purely spiritual
  5. his bestowing of results for those who desire/pray for such results
  6. his ability to remove our attachment towards others
  7. his greatly enjoyable form
  8. his assuming the form of a person who begs to others and fulfilling his own desire
  9. his having distinguished symbols
  10. his supremely radiant nature

Meditating upon these aspects, AzhwAr becomes blissful thinking “who is comparable to me who constantly enjoys right from here in this world, the heart-capturing qualities and activities of such krishNa?” and explains his easily approachable nature.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In this decad, AzhwAr is comparable to SrI vAlmIki bhagavAn. vAlmIki could not spend even a moment without thinking about rAmAvathAram; his prabandham (SrI rAmAyaNam) was in line with that; AzhwAr too, does not know anything but krishNAvathAram; this decad will not talk about anything other than the activities of krishNa. Just as thiruvadi (hanuman) said SrI rAmAyaNam uththara kANdam 40.16 “bhAvO nAnyathra gachchathi” (my thoughts do not go towards anyone else) even rejecting emperumAn‘s para form (supreme form in SrIvaikuNta), AzhwAr too does not know anything other than krishNAvathAram.

emperumAn incarnated in this world to satisfy AzhwAr who was perplexed thinking that he could not approach emperumAn and enjoy him as said in thiruvAimozhi 5.3.9sENuyar vAnaththirukkum dhEvapirAn” (the supreme lord of celestial beings, who resides in the very lofty paramapadham); he desired as mentioned in thiruvAimozhi 5.3.10thol aruL nal vinaiyAl solak kUdum kol” (Will we be able to praise him by his virtuous deeds out of his mercy?); that is -reciting his divine names is by his divine mercy. Whatever AzhwAr could not enjoy in thiruvAimozhi 5.10piRandhavARum“, emperumAn manifests all his activities in SrI vrindhAvanam, now, AzhwAr experiences them as happening in present instead of seeing them as having happened in the past. AzhwAr, meditating upon emperumAn’s act of uniting with him to sustain him [in previous decad] while he was going to be finished moving away from him in thiruvAimozhi 6.2minnidai madavAr“, concludes here [joyfully] that there is none capable like emperumAn. He experienced similar emotions in thiruvAimozhi 3.10sanmam palapala” too; what is the difference between that and this? There – the joy was simply due to AzhwAr acquiring wisdom which differentiated him from other worldly people; but here, as emperumAn approaches AzhwAr closely manifesting his qualities and lets AzhwAr enjoy them, AzhwAr becomes totally out of control, and speaks out joyfully.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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