SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
After getting the knowledge about emperumAn, after giving up on worldly pursuits, after getting the desire to experience emperumAn whose auspicious qualities have no parallel, after getting the desire to experience periya perumAL who has such auspicious qualities, kulaSEkhara AzhwAr desired to experience archAvathAra perumAL (emperumAn in vigraha rUpam (idol form) in dhivyadhESam), just as nammAzhwAr had desired in thiruvAimozhi 2-3-10 “adiyAr kuzhAngaLai kUduvadhu enRukolO” (when will I get to unite with the gathering of emperumAn’s followers?) and kulaSEkhara AzhwAr himself had said in perumAL thirumozhi 2.1 “meyyadiyArgaL tham Ittam kaNdidakkUdumEl” (if I could see the assembly of emperumAn’s followers). Even though he had attained, without any shortcoming, the quality of being affectionate towards emperumAn and his followers as well as the quality of discarding unfavourable entities, he found that he had not overcome the hurdles to experience periya perumAL, who is an archAvathAra emperumAn, and his followers. emperumAn has the quality of looking out for a follower as brought out by SrI rAmAyaNa SlOkam in yudhdha kANdam 18-34 “Anayainam hariSrEshta! dhaththamasyAbhayam mayA l vibhIshaNO vA sugrIva yadhi vA rAvaNa: svayam ll”
(Oh sugrIva, the eminent among monkeys! Bring him here. Whether it is vibhIshaNa or rAvaNa himself, protection has been granted by me to him) and in nAnmugan thiruvandhAdhi pAsuram 60 “AL pArththu uzhi tharuvAy” (one who goes out searching ‘Will I get anyone under my control?’). He is waiting to get someone so that he could fall head over heels and give him refuge. AzhwAr thinks that there is no fault in emperumAn with respect to that quality. Hence, his divine mind may be thinking differently, viz. “He could give up this body and then attain us in paramapadham. The body that he has, is that of a king’s. Hence there is no shortage for enjoying worldly pursuits. Hence, let him enjoy and then attain us through archirAdhi mArgam (the path of light)” Hence, emperumAn is perhaps not granting our [AzhwAr thinks] desire of experiencing archAvathAram. In order to manifest clearly that he cannot tolerate the delay in enjoying bhagavatha-bhAgavatha anubhavam (enjoying matters related to emperumAn and his followers) and as mercifully said by nammAzhwAr in thiruvAimozhi 9-3-8 “onRiyAkkai pugAmai uyyakkoLvAn ninRa thiruvEngadam” (emperumAn is residing at thiruvEngadam in order to uplift his followers who are firm that soul and body are different) and by thiruppANAzhwAr in amalanAdhipirAn 3 “mandhipAy vadavEngadamAmalai vAnavargaL sandhi seyya ninRAn” (emperumAn is residing at thiruvEngadam, where monkeys are jumping from one branch to another, in order to be worshipped by nithyasUris), he affirms that periya perumAL himself is residing at thiruvEngadam to sever the connection with samsAram and to accept kainkaryam (carrying out service to emperumAn) in this world itself. Hence, AzhwAr manifests his urge in falling at the divine feet of thiruvEngadamudaiyAn (emperumAn at thiruvEngadam), confirming his distaste for those who are inimical towards bhagavath-bhAgavatha anubhavam as well as taste for carrying out kainkaryam, and requests emperumAn to grant him this kainkaryam in this birth itself.
- pAsuram 4.1
- pAsuram 4.2
- pAsuram 4.3
- pAsuram 4.4
- pAsuram 4.5
- pAsuram 4.6
- pAsuram 4.7
- pAsuram 4.8
- pAsuram 4.9
- pAsuram 4.10
- pAsuram 4.11
Next, we will take up the first pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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