Previous Article<\/a><\/p>\n Highlights from thirukkurukaippirAn piLLAn<\/a>‘s introduction<\/strong><\/p>\n No specific introduction.<\/p>\n In such samsAram, as a great fortune and boon for the samsAris (bound souls),\u00a0nammAzhwAr<\/a> appears in AzhwArthirunagari<\/a>.<\/p>\n If this is the outcome of nammAzhwAr<\/a>‘s overflowing emotion – how do these have proper count of pAsurams, proper grammatical structure etc? Just like by brahmA’s mercy\/boon, the curse which was recited by vAlmIki out of sorrow (in seeing the male dove being hunted down by a hunter) turned into a slOka and eventually led to the reciting of srI rAmAyaNa, this prabandham (and other dhivya prabandhams<\/a>) too came out to be perfect by the grace of bhagavAn<\/a>.<\/p>\n A series of questions are raised (if raised by persons who are not familiar with these principles) and answered by nanjIyar<\/a> here:<\/p>\n Again a series of objections are raised (by ignorant persons) to minimize the greatness of\u00a0dhivya prabandhams<\/a> and these are explained clearly by nanjIyar<\/a>.<\/p>\n nammAzhwAr<\/a> being fully knowledgable about bhagavAn<\/a>, why does he feel separation from bhagavAn<\/a> and sorrow from such separation? It is because, nammAzhwAr<\/a> enjoys each auspicious quality of bhagavAn which leads to detachment from material pleasures and will further engage nammAzhwAr<\/a> in bhagavAn’s qualities.\u00a0 But since he would not be able to fully enjoy bhagavAn due to still being present in this material world, he feels great sorrow. For great devotees of bhagavAn<\/a> who always engage their mind in bhagavath vishayam, even other materialistic persons\/aspects may seem like suffering from separation from emperumAn<\/a>. They would even feel sorry for others considering that they also are suffering in separation from emperumAn<\/a>. Thus, nammAzhwAr<\/a> goes through joy (when thinking about emperumAn<\/a>‘s qualities) and sorrow (when thinking about presence in this material world) repeatedly.<\/p>\n While it is generally said that one sustains, nourishes and enjoys with food, water etc., how is it that nammAzhwAr<\/a> considers all of that to be emperumAn<\/a>? Just as it is said in srI rAmAyaNam that all the inhabitants of ayOdhya consider srI rAma’s auspicious qualities as everything for them, the same can be said for AzhwAr<\/a> as well. For such AzhwAr<\/a>, samslEsham (union) means prathyaksha samAnAkAra gyAnasAkshAthkAram (the emotional experience which feels like real physical experience). vislEsham (separation) means AzhwAr trying to experience the same in physical form and being unable to do so, feeling great agony due to that. bhagavAn<\/a> let this disruption in AzhwAr<\/a>‘s experience happen to give him some time to digest the previous experience and to nurture the devotion of AzhwAr<\/a> to the fullest extent. Due to this constant union and separation, AzhwAr<\/a> reveals different aspects (mainly artha panchakam). Some pAsurams speak about bhagavAn<\/a>‘s nature; some about jIvAthmA<\/a>‘s nature; some about the upAyam (means); some about the palam (goal); some about the virOdhi<\/a> (hurdles). The main goal is to know about the palam (goal) – the other four aspects are spoken to explain about the goal in detail.<\/p>\n Firstly, in thiruviruththam, AzhwAr<\/a> prays to bhagavAn<\/a> to mercifully sever the existence in this material world (and to uplift him to the spiritual world). Then, in thiruvAsiriyam, he becomes blissful experiencing bhagavAn<\/a> who is enjoyed by the ones who are relieved from this samsAram. In periya thiruvanthAdhi, having developed great devotion, he sustains himself by speaking\/meditating on him. In thiruvAimozhi<\/a>, AzhwAr<\/a> speaks about bhagavAn<\/a> who is fully qualified to be glorified by AzhwAr<\/a>‘s devotion, who is seated on a divine throne in srIvaikuNtam with a divine form, divine ornaments, divine weapons, divine consorts etc., being served by the divine souls, who, out of his compassion, descends as vibhava avathArams (incarnations) to uplift jIvAthmA<\/a>s and seeing that it is not sufficient to help them, he further descends as archAvathArams where everyone can approach him, develop their devotion, serve him and be uplifted. nammAzhwAr<\/a> also understands and speaks about how emperumAn<\/a> compassionately reveals himself, how emperumAn<\/a> mercifully severs AzhwAr<\/a>‘s worldly connection (without any effort from AzhwAr<\/a>) and finally brings him to paramapadham as well. Further explanations will follow in each pAsuram, padhigam, etc.<\/p>\n prathamAchArya (first AchArya) nammAzhwAr<\/a> being unconditionally blessed by\u00a0srIman nArAyaNa<\/a> to uplift everyone out of his great compassion, revealed 4 prabandhams in thamizh language which bring out the essence of all of sAsthram and develop unlimited devotion towards bhagavAn<\/a> who is filled with unlimited auspicious qualities for everyone (without any specific qualification). Among these, in thiruviruththam, AzhwAr<\/a> prays\/desires for the severance of worldly connection. In thiruvAsiriyam, he enjoys the auspicious qualities of emperumAn<\/a> which are desired by the ones who are freed from samsAram. In periya thiruvanthAdhi, the devotion which was developed by such auspicious qualities was spoken. In thiruvAimozhi<\/a>, he becomes fully satisfied and grateful by fully experiencing bhagavAn<\/a>.<\/p>\n In this thiruvAimozhi<\/a>, the principles of elders that emphasis on\u00a0srIman nArAyaNan<\/a> who is the divine husband of srI mahAlakshmi<\/a>, will himself be the means for jIvAthmA<\/a>s in removing the hurdles which stop them from achieving him and will also himself bestow the ultimate goal of blissful kainkaryam in paramapadham. This prabandham fully explains the artha panchakam – five essential principles of paramAthma<\/a> svarUpam (God),\u00a0jIvAthma<\/a> svarUpam (soul), upAya svarUpam (means), upEya svarUpam (goal) and virOdhi<\/a> svarUpam (hurdles).<\/p>\n In this, first 4 centums explain the paramAthma<\/a> svarUpam and jIvAthma<\/a> svarUpam, last 4 centums explain the virOdhi<\/a> svarUpam and pala svarUpam and 5th and 6th centums explain the upAya svarUpam.<\/p>\n In this, the first 2 centums speak about bhagavAn<\/a>\/paramAthmA<\/a>. The 3rd and 4th centums speak about\u00a0 the jIvAthmA<\/a>. The 5th and 6th centums speak about saraNAgathi – total surrender. The 7th and 8th centums speak about the hurdles. And finally, the last 2 centums speak about the attainment of ultimate goal.<\/p>\n In the next article, we will see nampiLLai<\/a>‘s introductions – he has given 3 different introductions for his Idu vyAkyAnam.<\/p>\n adiyen sarathy ramanuja dasan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full series Previous Article Highlights from thirukkurukaippirAn piLLAn‘s introduction No specific introduction. Highlights from nanjIyar‘s introduction In this world, without knowing the true nature of chith (soul), achith (matter) and Iswara (bhagavAn), without engaging in any of the proper means to achieve the ultimate goal, … Read more<\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[43],"tags":[],"class_list":["post-1814","post","type-post","status-publish","format-standard","hentry","category-thiruvaimozhi"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1814","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=1814"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1814\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1814"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1814"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1814"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Highlights from nanjIyar<\/a>‘s introduction<\/strong><\/h2>\n
![\"nanjeeyar\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2014\/12\/nanjeeyar.jpg\")
<\/a>In this world, without knowing the true nature of chith (soul)<\/a>, achith (matter)<\/a> and Iswara (bhagavAn)<\/a>, without engaging in any of the proper means to achieve the ultimate goal, being engrossed in sensual pleasures, jIvAthmA<\/a>s are fully drowned in this ocean of samsAram (material world) which is difficult to bear and cross-over. It is said in srI bhAgavatham 11.2.29 “dhurlabhO mAnushO dhEhO dhEhinAm kshaNabangura: thathrApi dhurlabham manyE vaikuNtapriya dharSanam<\/em>” (It is very rare to acquire a human body which itself is temporary. Even rarer is to be blessed by the vision of one who is dear to srIvaikuNtanAthan). The human form is the best form to pursue the ultimate goal of liberation. Even if one desires for liberation, it may be limited to just being freed from samsAram as it is rarer to find one with the desire for ultimate form of liberation which is eternal kainkaryam to bhagavAn<\/a> in srIvaikuNtam. Considering, this it can be easily understood that the desire to perform eternal kainkaryam to bhAgavathas (devotees) can be the rarest.<\/p>\n\n
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Highlights from vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s introduction<\/strong><\/h2>\n
![\"vadhi-kesari-azhagiya-manavala-jiyar\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/03\/vadhi-kesari-azhagiya-manavala-jiyar.jpg\")
<\/a><\/p>\nperiyavAchchAn piLLai<\/a>‘s introduction<\/strong><\/h2>\n
![\"periyavachan-pillai\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2014\/11\/periyavachan-pillai.jpg\")
<\/a>This avathArikai follows very closely\u00a0nanjIyar<\/a>‘s vyAkyanam.<\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org\/<\/a>
\npramAthA (preceptors) \u2013 https:\/\/acharyas.koyil.org\/<\/a>
\nsrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"