thiruvAimozhi – 10.9 – sUzh visumbu

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 ninth decad, AzhwAr mercifully explained how he was in the state of parabhakthi which is in the form of great desire to enjoy bhagavath vishayam, up to the end of previous decad; for such AzhwAr who is engaged in such experience, sarvESvaran thought “let us instill great desire in him to experience the full enjoyment” and thought to grant him the vision of travelling through archirAdhi mArgam (the path which leads to paramapadham) and attaining the ultimate goal and to make it part of his paragyAnam [which is the state of having clear internal vision of bhagavAn as if seeing with external eyes]. AzhwAr highlights the following aspects of such sarvESvaran:

his completeness in auspicious qualities which are enjoyable
his natural lordship
his ability to make us exist fully for him
his completeness in enjoyability
his being the lord of SrI mahAlakshmi which is the cause for such enjoyability
his symbols which show his lordship
his being greater than all due to reclining on [milky] ocean etc
his easy approachability for his devotees
his residing in paramapadham
his welcoming in paramapadham

Such sarvESvaran grants the vision of archirAdhi mArgam which is the path taken by bhAgavathas who are liberated, the welcoming/guidance of AdhivAhikas who are present there, the reaching of the special abode named paramapadham and becoming part of the assembly of nithyasUris. Becoming greatly blissful, AzhwAr mercifully explains such vision of how a bhAgavatha who is liberated, is welcomed in paramapadham.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr acquired parabhakthi which occurs in paramayOgis (great sages) and experienced the various aspects of such parabhakthi until the end of previous decad; now, as he realised that there is nothing left for him to enjoy here, he desired “let us ascend to paramapadham”; ISvara who is more eager than AzhwAr himself, to carry AzhwAr to paramapadham quickly, to cause great thirst in AzhwAr to match the enjoyment which is present in paramapadham, granted the vision of of his true nature, forms, qualities and wealth in a shining manner as if AzhwAr is seeing them with his external eyes. That is – archirAdhi mArgam which is well-known in vEdhAnthams, how emperumAn himself grants his presence to eliminate the sorrows at the time of AzhwAr shedding his body, the welcoming of the personalities who are present en route to paramapadham, the paramapadham which is reached by travelling through that route, how the nithyasUris would come and welcome AzhwAr, how the divine consorts along with their lord SrIvaikuNtanAthan come forward and welcome AzhwAr, the manner in which emperumAn is mercifully seated along with his divine consorts, to be worshipped by the nithyasUris and how AzhwAr joyfully remains without any worries amidst the nithyasUris who are the ultimate goal, are all mercifully revealed to AzhwAr; AzhwAr becomes pleased, and is mercifully explaining through anyApadhESam (speaking generally as the journey of an AthmA who is being liberated). AzhwAr speaks about this great favour done to self by emperumAn as if it was done to all vaishNavas (devotees) – that is what is termed as anyApadhEsam; the purpose of this is to make those who remain in this material realm think “We will also certainly attain the same result as AzhwAr”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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