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 seventh decad, previously, AzhwAr became weak after remembering emperumAn’s qualities; that weakness led to desire for external experience; AzhwAr highlighted the following aspects of sarvESvaran who was mercifully residing in thirumUzhikkaLam to facilitate such experience for AzhwAr:
- his ultimately enjoyable form
- his being enjoyable for distinguished people
- his distinguished form which reveals his lordship
- his eternally enjoyable lordship
- his having great wealth
- his relationship with the inseparable SrI mahAlakshmi
- his having very radiant limbs
- his greatly beautiful form
- his distinguished symbols of lordship
- his having causeless mercy
Meditating upon these, AzhwAr becomes distressed due to not attaining and enjoying such sarvESvaran and tries to attain him through gataka (messenger). AzhwAr is mercifully explaining this in the mood of a beloved consort of sarvESvara, the lord, after having separated from him, to enjoy his beauty which is difficult to handle in separation, and sent some birds as messengers. She sends messengers in thiruvAimozhi 1.4 “anjiRaiya mada nArAy” having his “aparAdha sahathvam” (tolerating mistakes) as the means, in thiruvAimozhi 6.1 “vaigal pUngazhivAy” having his “SEshithva sambandham” (relationship as lord) as the means, in thiruvAimozhi 6.8 “ponnulagALIrO” having his “Ekarasathvam” (loving nature) as the means and in this decad having his “saundharyam” (beauty) as the means; aparAdha sahathvAchcha vibhO: sambandha vaibhavAth | aikarasyAchcha saundharyAdh gatakAn yAchathE muni: ||
Highlights from periyavAchchAn piLLai‘s introduction
See nampiLLai‘s introduction.
Highlights from nampiLLai‘s introduction
Previously AzhwAr who became pleased after painfully meditating upon emperumAn‘s qualities, due to misfortune, again became distressed, and reveals his state of surviving if emperumAn is attained and perishing on not attaining emperumAn, through the words of someone else [in feminine mood].
A pirAtti (consort of emperumAn) who united with emperumAn naturally and separated, being distressed on immersing in his physical beauty, went to a garden with the help of her helpless state. She sees the birds there and tells them “emperumAn is mercifully standing in thirumUzhikkaLam as said in thirunedundhANdagam 10 ‘pinnAnAr vaNangum sOdhi thirumUzhikkaLam‘ (the radiant lord in thirumUzhikkaLam who is worshipped by those who are of later times) so that the messengers need not try hard; since he will not abandon those who are favourable towards him, he must be unaware of my state; since he is most merciful, if you inform my state, he will come; you should inform him ‘would those who are separated from you, survive?’ ” and requests them humbly. AzhwAr explains his state through the mood of such a pirAtti. In thiruvAimozhi 1.4 “anjiRaiya mada nArAy“, she thought “He has not come due to my own mistakes; if he is reminded of his aparAdha sahathvam, he will come” and sent the messenger considering his aparAdha sahathvam as the means; in thiruvAimozhi 6.1 “vaigal pUngazhivAy“, she thought “since he stops when he sees something good, he saw the richness in thiruvaNvaNdUr and stayed there. If we inform him about my suffering, he will not focus on his own pleasure” and sent the messenger; in thiruvAimozhi 6.8 “ponnulagALIrO“, a pirAtti who set out to go to thirukkOLUr but stopped short due to her lack of strength, subsequently did not see him coming and thought “the reason for his non-arrival is his vast opulence; but since he likes to enjoy with his devotees, he will come” and sent the messenger considering his “aikarasyam” as the means; in this decad she thinks “emperumAn is not coming since he cannot abandon those who are favourable towards him; this is his physical beauty; these are his qualities; hence, would those who are separated from him, survive?” and sending the messenger having his physical beauty and qualities as the means.
Each pAsuram is discussed subsequently.