{"id":14969,"date":"2017-03-26T23:45:25","date_gmt":"2017-03-26T23:45:25","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=14969"},"modified":"2017-03-26T23:45:25","modified_gmt":"2017-03-26T23:45:25","slug":"thiruvaimozhi-4-8-eralum","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2017\/03\/thiruvaimozhi-4-8-eralum\/","title":{"rendered":"thiruvAimozhi \u2013 4.8 \u2013 ERALum"},"content":{"rendered":"
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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:<\/small><\/p>\n

Full series<\/a> >> Fourth Centum<\/a><\/p>\n

Previous Decad<\/a><\/p>\n

Audio<\/a><\/p>\n

\"\"<\/a><\/p>\n

Highlights from thirukkurukaippirAn piLLAn<\/a><\/strong>\u2018s introduction<\/h3>\n

AzhwAr<\/a>, even after being greatly anguished due to separation from emperumAn<\/a> and calling out to him, he did not arrive; AzhwAr then decides himself that emperumAn does not like him and mercifully explains through the words of another person [as a nAyaki, consort, of emperumAn] “there is no benefit of my AthmA and its belongings which are disregarded by him; let these be destroyed”.<\/p>\n

Highlights from nanjIyar<\/a>\u2018s introduction<\/h3>\n

See piLLAn<\/a><\/strong>\u2018s introduction.<\/p>\n

Highlights from vAdhi kEsari azhagiya maNavALa jIyar<\/a>\u2018s introduction<\/h3>\n

In eighth decad \u2013 Since emperumAn<\/a> did not turn towards AzhwAr<\/a>, when AzhwAr called out for emperumAn, AzhwAr thinks emperumAn is not interested in him, highlights the following aspects:<\/p>\n

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  1. His being the upAyam (means) due to his being attainable for devotees and unreachable for others.<\/li>\n
  2. His completeness in being the upEyam (goal) due to being the recipient of [our] kainkaryam (service).<\/li>\n
  3. His destruction of enemies in disguise, which is an effect of his being the means.<\/li>\n
  4. His destroying the hurdles for the desirable aspects.<\/li>\n
  5. His destroying the incidental hurdles.<\/li>\n
  6. His intellect which enslaves others with his instructions.<\/li>\n
  7. His crushing the great enemies.<\/li>\n
  8. His destroying the 100 enemies.<\/li>\n
  9. His destroying the limbs of the body of his enemy.<\/li>\n
  10. His destroying all enemies without leaving a trace of them.<\/li>\n<\/ol>\n

    Meditating upon these aspects, AzhwAr<\/a> says \u201cI have no need for this AthmA and its belongings which were disregarded by emperumAn<\/a> who favours his devotees\u201d and mercifully speaks about her special detachment, through the words of a consort [of  lord] who disregards her own self and belongings which were disregarded by ISvara<\/a>.<\/p>\n

    Highlights from periyavAchchAn piLLai<\/a>\u2018s introduction<\/h3>\n

    See nampiLLai<\/a>\u2018s introduction.<\/p>\n

    Highlights from nampiLLai<\/a>\u2018s introduction<\/h3>\n

    In the previous decad, AzhwAr<\/a> called out to emperumAn<\/a>, which made everyone melt; deciding that “even after calling out like this, sarvESvara did not turn towards me due to having disregard for me”, he decides to give up [his own self and belongings] thinking “if the lord who is naturally apt for me, is with good qualities and is able to destroy the enemies himself does not want these [self and belongings], do I need them?”, and says “I don’t want my self and my belongings which are disregarded by him” and highlights his detachment towards them through the words of another person [as a consort of the lord]. This AthmA is desired only because it is desirable for him; when he does not regard this AthmA as desirable, having attachment to that AthmA is as good as previous state [before enlightenment] of considering the soul to be the same as body [and pampering it];<\/p>\n

    sthOthra rathnam 57<\/a> “na dhEham<\/em>” [is explained here].<\/p>\n

    na dhEham<\/em> – One is so attached to his\/her body that it will make one give up the eternal but invisible benefit also just for bodily enjoyment; I don’t want such body. na prANAn<\/em> – the body is desired to sustain one’s prANa (life); I don’t want such prANa. na cha sukham<\/em> – One desires one’s life for it’s joy; I don’t need that joy. I don’t want anything else which supports these. And, all of these are part of the goal for AthmA; I don’t want that AthmA too. Why are you addressing these aspects individually? [ALavandhAr<\/a> says] There are many aspects which are outside the kingdom of service at your divine feet.I do not want any of these. nAtha<\/em> – Is there any reason to be desiring for those which are beyond the desire of the owner? [emperumAn<\/a> says] Alright. In that case, let me eliminate those over time for you. [ALavandhAr says] I cannot even tolerate these for even a single moment. You cannot just keep them away, you have to fully destroy them. [emperumAn asks] Is this your truthful desire? [ALavandhAr says] thath sathyam<\/em> – Truth. madhu mathana<\/em> – If I am not telling the truth, let me suffer the fate of those deceptive persons in front of your highness. SrI rAmAyaNam sundhara kANdam 26.5 “nahimEjIvithEnArthO naivArthair na cha bhUshaNai: | vasanthyA rAkshasImadhyE vinA rAmam mahAratham<\/em>” (For me who is separated from SrI rAma, the mahAratha (the great charioteer) and living amidst the demoniac ladies, there is no use of my life; no use of any objects; no use of any ornaments) – sIthA pirAtti says “my existence is amidst the demoniac ladies, and I am separated from perumAL (SrI rAma), what is the use of any of these?”.<\/p>\n

    Each pAsuram is discussed subsequently.<\/p>\n<\/div>\n

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