SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Third Centum
When nanjIyar was suffering from physical ailments, peRRi came to know about it and visited nanjIyar. He asked nanjIyar “What do you need now?” nanjIyar mercifully said “I would like to hear the decad ‘thUviriya malaruzhakki’, and as perumAL (namperumAL – SrIranganAthan) mercifully walks, I should see him from behind, front and sides and should worship his divine feet”. At once, he invited varam tharum perumAL araiyar and requested him to sing this decad. As the araiyar recited the passage in fourth pAsuram “mInAya kodi nedu vEL vali seyya melivEnO” (Will I become weakened to be tormented by manmatha who has fish in his flag), nanjIyar mercifully said “Even if he had not come before being shot by the love arrows, should he not come to remedy the wound caused by those arrows?”
In the previous decad, AzhwAr had wonderful experience only in his mind as in periya thirumozhi 3.5.1 “vandhunadhadiyEn manam pugundhAy” (You came and entered in my heart, your servitor), periya thirumozhi 3.5.2 “adiyEn manaththirundhAy” (You remained in my heart) and periya thirumozhi 3.5.3 “en manaththE pugundhadhu inmaikkenRirundhEn” (I thought that you entered my heart to give joy to me); as the experience in the mind matured. it turned out to be visualisation (which is similar to physical experience) and instead of considering it to be visualisation, AzhwAr considered it to be physical experience; subsequently, AzhwAr desired for physical union and since he could not attain such experience, he became filled with sorrow and attained a feminine mood and revealed his state through her speech.
As said in “yathAgni sangAth kanakam apadhOsham prajAyathE | samSlishtam vAsudhEvEna manushyANAm thathA mana: ||” (Just as gold united with fire will become free from dirt, people whose mind is fully focussed on bhagavAn, will become pure) – Just as gold united with fire will become free from dirt, people whose mind is fully focussed on bhagavAn, will become pure and hence all AthmAs will attain the same state as bhagavAn’s divine consort when they become pure. Why did he attain the state of a divine consort? There is a quality named ananyArha SEshathvam (exclusive servitude) – this is common for all jIvAthmAs and pirAttis. Based on the aspects such as having joy when united with emperumAn, feeling sorrow when separated from bhagavAn, enjoying him only, he being the controller and self being controlled, considering that the goal is attained by his mercy instead of self-effort, there is nothing wrong in AthmA acquiring the state of pirAttis. While trying to show complete equality such as eyes, feet etc resembling lotus flower, instead of saying the particular limbs, it will be said as lotus itself. iLaiya perumAL explained his equality with sIthAp pirAtti in SrI rAmAyaNam ayOdhyA kANdam 53.31 “na cha sIthA thvayA hInA nachAhamapi” (sIthAp pirAtti separated from you will not survive; same with me too); in this manner, one can attain the mood of pirAttis.
A pirAtti (consort) who naturally united and separated from her hero, in suffering from separation, being unable to wait until he arrives, decided to send messengers; since there was none in her vicinity to go as messenger and since she is in a stage where she requests anyone without being unable to distinguish between chEthana (sentient) and achEthana (non-sentient), and since subsequent to rAmAvathAram she has seen animals successfully delivering messages, she sends the birds who were visible to her, as messengers; she gave some messages to the messengers and at the time that her heart was hurt, emperumAn arrived there. She reveals her difficulties to him and concludes the decad.
- pAsuram 1 – thUviriya
- pAsuram 2 – piNi avizhum
- pAsuram 3 – nIr vAnam
- pAsuram 4 – thAnAga
- pAsuram 5 – vALAya kaN
- pAsuram 6 – thArAya
- pAsuram 7 – koNdaravath thirai
- pAsuram 8 – kuyilAlum
- pAsuram 9 – nilaiyALA
- pAsuram 10 – maiyilangu
adiyen sarathy ramanuja dasan
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