thiruvAimozhi – 10.10 – muniyE

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

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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 tenth decad, previously, sarvESvaran manifested the journey of a mukthAthmA (liberated soul) in archirAdhi mArgam (path leading to paramapadham), reaching paramapadham, entering the thirumAmaNi maNdapam, becoming part of the assembly of nithyasUris and mukthAthmAs, being ultimately blissful; AzhwAr enjoyed with paragyAnam (the state of clear visualisation of bhagavAn) as self’s benefit through visualisation, and since such vision was disrupted, became very sorrowful on seeing the samsAra which he feared as said in thiruvAimozhi 4.9.7kodu ulagam kAttElE” (hide the cruel world from me); having acquired parama bhakthi (state before reaching paramapadham), in the form of unbounded eagerness, being unable to sustain without attaining paramapadham, AzhwAr meditated thinking “emperumAn who brought me up to this stage, himself desiring to conduct me further, climbed on the divine shoulder of periya thiruvadi (garudAzhwAr) and arrived here, placing his divine feet on my head, being very eager to grant the result”.  Due to the purity attained by such meditation, he highlighted the following aspects of such sarvESvaran who manifested directly:

  1. his enjoyable form, which is a favour [to us]
  2. his being dear to lakshmi
  3. his being the cause of everything
  4. his having all entities as his prakAra (form/attribute)
  5. his ultimate enjoyability
  6. his being a great lover
  7. his being the protector for his devotees
  8. his being the in-dwelling soul of everything/everyone
  9. his bestowing everything
  10. his complete granting of all enjoyment

Meditating upon these aspects, in the presence of such sarvESvaran, AzhwAr announced emperumAn’s favour etc to reveal self’s sorrow, great eagerness, vowed on pirAtti so that he does not refuse, and greatly cried out “You who are the protector for me, should grant me complete experience”, and meditated upon emperumAn’s act of enjoying fully with pirAtti, with qualities, forms, wealth to welcome AzhwAr; determining that there is no more hurdle to attain the goal, AzhwAr mercifully speaks and completes how he became avAptha samastha palar (one who has no unfulfilled goals).

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

Entering paramapadham and remaining in that assembly with perfect bliss as said in thiruvAimozhi 10.9.11 “andhamil pErinbaththu adiyarOdu irundhamai” (being with the devotees in endless bliss), was only in the mind and not observed in a physical union; even after this, AzhwAr observed that he is still in this samsAram where he instructs others saying as in thiruvAimozhi 9.1.6illai kaNdIr inbam” (there is no joy here) and in thiruviruththam 100 “piRappAm pollA aruvinai mAya van sERRaLLal poynnilam” (birth in this amazing, strong muddy, slushy world, which is caused by karma), being bound by matter [in a material body]; he felt anguished just as a person who becomes hurt after remaining without any sorrow and with great bliss on the peak of mount mEru (huge mountain which anchors and holds the world) would fall in to the very deep pAthALam (lowest world) which is filled with sorrows, is invincible and has no solid ground to remain firm; further, AzhwAr thought about emperumAn being accessible previously for him [as said in thiruvAimozhi 10.10.3 “AvikkOr paRRuk kombu ninnalAl aRiginRilEn nAn” (I don’t know any other support for myself other than you)], that there is no other means than bhagavAn himself to attain bhagavAn [as said in thiruvAimozhi 10.10.3 “mEvith thozhum piraman sivan” (brahmA, Siva who all worship you)] and emperrumAn being the protector of all including those who pursue through their own efforts as means to attain him, having not attained such emperumAn at once, became very anguished thinking “Why is such emperumAn letting us suffer in this manner!” Just as a nursing baby would cry out uttering the name of the mother while anguishing in hunger and thirst even after having the presence of mother and father [AzhwAr cried in thiruvAimozhi 10.10.3 “en pollAk karu mANikkamE” (Oh one who has a pure, distinguished, dark gem like form!)]

AzhwAr, who is having the nature as in thiruvAimozhi 1.5vaLavEzh ulagu” [where he considered himself very inferior], being incapable of thinking about his own true nature, being incapable of sending a messenger, having great sorrow which made him stand in front of emperumAn without any shyness and vow on pirAtti [to deliver him], to melt even the heart of the most cruel persons, to not let emperumAn remain in paramapadham without protecting AzhwAr, cried out in a loud voice as someone who is caught in forest fire and being unable to sustain the self started surrendering unto emperumAn’s divine feet as said in SrI rAmAyaNam yudhdha kANdam 60.45 “SAkA mrgA: rAvaNa sAyakarthA jagmuSSaraNyam SaraNam smarAmam” (The monkeys were fleeing being hurt by rAvaNa’s arrows and surrendered to SrI rAma who is their refuge); since emperumAn is parama dhayALu (greatly merciful), he  thought “we cannot let him suffer in this manner!” and suffered even more than AzhwAr; he climbed on periya thiruvadi (garudAzhwAr) along with pirAtti and appeared fully in front of AzhwAr as AzhwAr desired, severed AzhwAr’s connection in this material world, made him enter in the divine assembly as he desired in thiruvAimozhi 2.3.10adiyAr kuzhAngaLai – udan kUduvadhu enRukolO” (when will I enter the groups of nithyasUris), eliminated AzhwAr’s fatigue as highlighted by AzhwAr in thiruvAimozhi 10.10.10 “en avAvaRach chUzhndhAyE” (you surrounded me to satisfy my desire) and thiruvAimozhi 10.10.11 “avAvaRRu vIdu peRRa” (I who got liberated, having my desires satisfied), mercifully united with AzhwAr, to eliminate his (emperumAn’s) own suffering which is greater than AzhwAr’s suffering – says AzhwAr.

The pramEyam (object/goal) for this prabandham is – sarvESvaran; this prabandham is – avAvil andhAdhi (poem of desire, in the type of antha + Adhi, where the ending of one pAsuram is connected to the beginning of the next pAsuram); the poet – one who was mercifully blessed with mayarvaRa madhinalam (unblemished knowledge and devotion). Now, AzhwAr’s avathAram (birth) is the same as the avathAram (incarnation) of sarvESvaran, which occurs by the good deeds of saintly people.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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