SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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 sixth decad, in this manner, AzhwAr with great eagerness to enjoy emperumAn, being inflicted with sorrow and urge, called out for emperumAn; ISvara decided to manifest his presence in close proximity in thirukkadiththAnam dhivya dhESam to eliminate AzhwAr’s sorrow thinking “let us eliminate all his hurdles and unite with AzhwAr”; AzhwAr enjoyed the same and highlighted the following aspects:
- his lordship which is the reason for his fondness [towards devotees]
- his ability to eliminate all hurdles
- his having vIraSrI (wealth of valour) due to his opulent bravery
- his being the antharyAmi (in-dweller) to eliminate internal hurdles
- his presence in paramapadham which is the reason for his fondness [towards devotees]
- his abode is more capable than he to eliminate the hurdles
- just thinking about his abode itself will eliminate the sorrow
- the greatness of the nearby dhivya dhESam (thirukkadiththAnam)
- he is present in many other dhivya dhESams
- the purpose of his presence in thirukkadiththAnam is to enter into AzhwAr’s heart
AzhwAr meditated upon these aspects, and highlights the bliss he acquired in seeing emperumAn‘s close presence with great eagerness which is meant to enter his heart and to eliminate his hurdles and enjoy him.
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction
In the previous decad “mAyakkUththA“, AzhwAr expressed his suffering which is within the boundary of speech; but he did not speak about ISvara‘s suffering since it is beyond words. AzhwAr’s suffering is as said in SrI rAmAyaNam sundhara kANdam 40.10 “mAsAdhUrdhvam na jIvishyE” (I will not be able to survive for more than a month if I don’t see SrI rAma); but emperumAn‘s suffering is as said in SrI rAmAyaNam sundhara kANdam 66.10 “najIvEyam kshaNamapi” (I will not survive even for a moment if I don’t see sIthA). Suffering and worried thinking “I have not helped him for the suffering AzhwAr went through in mAyakkUththA”, and feeling ashamed as said in SrI rAmAyaNam AraNya kANdam 10.10 “hrIrEshA hi mamAthulA” (this is a great shame for me), emperumAn thought “if we don’t quickly manifest ourselves in front of him, he will become broken out of great love; hence I should go and pacify him, make him survive and interact with him”; SrI bharathAzhwAn was suffering in separation from SrI rAma; to pacify him and sustain him, SrI rAma sent thiruvadi (hanuman) first while he remained in SrI bharathwAja bhagavAn’s ASramam; while going as a messenger for pANdavas, to increase the love of his dear devotees such as vidhura et al and present himself in front of them, as said in mahAbhAratham udhyOga parvam “… kuSasthalE nivasathi sa cha prAtharihEshyathi” (Oh vidhura! krishNa who came from upaplAvya, is now staying in kuSasthalam. In the morning, he will arrive here) he first remained in kuSasthala and arrived in hasthinApuram the next day; similarly, sarvESvaran who was intent on uniting with AzhwAr, to pacify AzhwAr’s love and unite with AzhwAr, mercifully descended to thirukkadiththAnam; AzhwAr became pleased thinking about how emperumAn is so attached to him and is enjoying by speaking about it. emperumAn turned the same thought which caused suffering for AzhwAr in previous decad, to sustain him now. AzhwAr himself says in thiruviruththam 27 “sengOn aruLE seRuvArum natpAguvar” (emperumAn’s grace is our protection; even enemies would become friends).
Each pAsuram is discussed subsequently.
- pAsuram 1
- pAsuram 2
- pAsuram 3
- pAsuram 4
- pAsuram 5
- pAsuram 6
- pAsuram 7
- pAsuram 8
- pAsuram 9
- pAsuram 10
- pAsuram 11
adiyen sarathy ramanuja dasan
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