SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Seventh centum
This [padhigam] is thirumangai AzhwAr’s nedumARkadimai (thiruvAimozhi 8.10 where nammAzhwAr glorifies bhAgavathas fully). This thirumozhi (padhigam/decad) talks about bhAgavatha SEshathvam (servitude towards bhAgavathas).
A bhAgavatha (mARanEri nambi) who was having shortcoming based on his birth and conduct, ascended to SrIvaikuNtam. periya nambi performed his final rites and remained at his abode without [or after] taking bath. enperumAnAr mercifully heard about that, went to periya nambi’s abode and asked him “Should you not conduct yourself maintaining the SAsthra maryAdhai (limits of SAsthram)?” periya nambi mercifully responded “Are payilum sudaroLi (thiruvAimozhi 3.6) and nedumARkadimai (thiruvAimozhi 8.10) as good as the sound of the ocean only? Should we at least follow a little bit of those instructions from AzhwAr?”
As piLLai azhagiya maNavALa araiyar walked along the boundaries of the town, one bhAgavatha asked him “Why don’t you go in and worship mAmadhalaip pirAn (the lord in thiruchchERai dhivyadhESam)?” He responded “Who is capable of placing their feet on the flower-ring on thirumangai AzhwAr’s divine head?” [i.e. AzhwAr says that the divine feet of those who worship thiruchchERai bhagavAn, are on his heads, in this padhigam]
After entering thirunaRaiyUr and enjoying nambi’s beauty, leaving that abode, arriving in thiruchchERai, meditating upon mAmadhalaip pirAn’s very young nature, meditating upon krishNAvathAram which is similar to mAmadhalaip pirAn in the young nature, through that meditating upon all other avathArams, meditating upon his form in thiruppARkadal where he is present as the origin of all of these incarnations, thirumangai AzhwAr declares that SrIvaishNavas who remain defeated by him and at his disposal as said in SrI rAmAyaNam kishkindhA kANdam 4-12 “ahamasyAvarO bhrAthA guNair dhAsyamupAgatha:” (Through his (SrI rAma’s) thoughts, I am his younger brother; (factually) through (his) auspicious qualities, I am his servitor), are the goal. In this manner he is meditating upon bhAgavatha SEshathvam and speaking/enjoying about it. With this, ananyArha SEshathvam (Exclusive servitude) is explained. That is to have servitude towards thadhIyas (bhagavAn’s devotees). If a land ownership gets changed a few times, then there is no scope of losing it [similarly, if we are servitors of bhAgavathas, we will never leave bhagavAn].
- pAsuram 1 – kaNsOra
- pAsuram 2 – amburuva
- pAsuram 3 – meIdhOdi
- pAsuram 4 – thErALum
- pAsuram 5 – vandhikkum
- pAsuram 6 – paNdu EnamAy
- pAsuram 7 – paiviriyum
- pAsuram 8 – uNNAdhu
- pAsuram 9 – kaLLaththEn
- pAsuram 10 – pUmAN sEr
adiyen sarathy ramanuja dasan
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