SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
jIyar’s urge to go to SrI vaikuNtam
A few days after vAnamAmalai jIyar left, jIyar [mAmunigaL] again had deep affection towards prApya bhUmi (the place to be attained, SrI vaikuNtam), dislike towards thyAjyabhUmi (the place to be discarded, samsAram) and was unable to sustain himself in the absence of having the experience of the ordained lord, emperumAn. Further, his affection towards udaiyavar (rAmANujar), his goal, also increased many times over. Due to not gaining that experience [since he was still in samsAram], the urge increased deeply. That resulted in paramabhakthi (stage in devotion when one cannot sustain without attaining the goal); he would appeal to rAmAnujar everyday about his desires; these appeals ended as a prabandham, called as Arthi prabandham (divine hymns expressing his urge) starting with vAzhi ethirAsan (May rAmAnujar live long), having emperumAnAr thiruvadigaLE SaraNam (I take refuge under the divine feet of rAmAnujar) and irAmAnusAya nama: (I belong to only rAmAnujar and to no one else; I will carry out all kainkaryams to rAmAnujar, so that he will become happy) as the middle verses and having indha arangathtu (in this SrIrangam) as the final pAsuram. A total of sixty such pAsurams became Arththi prabandham. The urge did not stop with that, but spread further, with jIyar comforting himself, saying
emperumAnAraith tham pirAn ennum avarai
namperumAL thAmugandhu nALdhORum tham paramA
ERittukkoNdu aLippar ennum avar thammai
vERittuth thAm kai vidAr
(namperumAL will be pleased with those who accept emperumAnAr as their lord and consider them as his responsibility for uplifting. When such is the situation, he will not let down those people)
He would get bewildered and seek the help of pUrvAchAryars, by reciting the pAsuram
pollAn ivan enRu pOdhidenRu nam kuravar
ellArum ennai igazhndhArO nallArgaL
vAzhvAna vaigundhavAn sabaiyil vaNkUraththu
AzhwAn irundhilanO angu?
(Would our pUrvAchAryars despise me by saying that this person [referring to himself] is a wicked person and should not come to SrIvaikuNtam? In that assembly of eminent people, in SrIvaikuNtam, is kUraththAzhwAn not present? [reference to kUraththAzhwAn has been made because kUraththAzhwAn sought SrIvaikuNtam even for nAlUrAchchAn piLLai, who harmed him and periya nambi in the assembly of chOla king])
He would call upon various entities who would play recommendatory role on his behalf in SrIvaikuNtam, as brought out by the pAsuram
AriyargAL! AzhwIrgAL! anguLLa mukthargAL!
sUriyargAL! dhEviyargAL! solleerO nAraNaRku
engaL adiyAn ivanum IdERavENum enRu
ungaL adiyArum uLar
(Oh eminent people! Oh AzhwArs! Oh the mukthAthmAs (those who had reached SrIvaikuNtam after getting liberated from samsAram) who are there! Oh nithyasUris (permanent dwellers of SrIvaikuNtam)! Oh the divine consorts of such nithyasUris! Will you not tell SrIman nArAyaNan that this person (maNavALa mAmunigaL, referring to himself) who is our follower, should also get uplifted?)
He would appeal to SrI mahAlakshmi, referring to her being his mother, through the pAsurams
thennarangar dhEviyE! sIranganAyagiyE!
mannuyirgatkellAm mAthAvE! ennai ini
ivvulagam thannil irundhu nalangAmal
avvulagil vAngi aruL
(Oh the divine consort of SrI ranganAthan who is in the southern direction! Oh the lord of SrIrangam! Oh the mother of all samsAris! You should lift me from this samsAram and keep me in that SrIvaikuNtam, without any discomfort for me)
sIranga nAyagiyE! thennarangan dhEviyE!
nArangatkellAm naRRAyE! mArudhikku
vandha vidAy thannai oru vAsagaththAl pOkkina nI
endhanidar thIrAdhadhu en?
(Oh the lord of SrIrangam! Oh the divine consort of SrI ranganAthan! Oh the divine mother of all the sentient entities! You had mentioned a word for hanumAn when he was in a difficult situation (the reference is the appeal that sIthAPpirAtti made to agni not to harm hanumAn when hanumAn’s tail was set fire to by rAvaNa); why are you not removing my hurdle?)
He would appeal to perumAL revealing his urge, as mentioned in the pAsuram
indha udambOdu ini irukkap pOgAdhadhudhAn
sengamalath thAL thannaith thandhu aruL nI andhO
maiyAr karungaNNi maNavALA! thennarangA!
vaiyAmal iruppAyE ingu
(It is not possible to remain with this form anymore; mercifully grant me your reddish, lotus-like divine feet. Oh the consort of SrI mahAlakshmi who has eyes which are black! Oh SrI ranganAtha! Do not keep me in this world any more)
He would appeal to [kulasEkara] AzhwAr who had, with great urge, said “When will I get to be together with the assembly of followers of perumAL” by reciting the pAsuram
senRu thirumAl adiyAr dheyvakkuzhAm kUdum
enRum oru nALAmO? AzhwArE! thunnu pugazhk
kamalam pAdinIraiyO adiyEnum ik (a variation for this line is: kamalam pAdi niRaiyA adiyEnum ik)
kamalam sEr kAyam vittu
(Will I ever get to be together with the assembly of followers of emperumAn? Oh AzhwAr! You had sung about the divine feet of emperumAn (meaning of variation: You had sung completely about the divine feet of emperumAn). Will I attain those divine feet, leaving aside this physical form?)
He would again appeal to perumAL to show compassion towards him by reciting the pAsuram
indha udambOdu iruvinaiyAl ivvaLavum
undhan adi sErAdhu uzhalginREn andhO
arangA! irangAy edhirAsrakkAga
irangAy pirAnE ini
(I have been struggling with this physical form, being haunted by the twin deeds (of virtues and vices), not attaining your divine feet. Alas! Oh SrI ranganAtha! Show compassion for the sake of rAmANuja. Oh benefactor! Show compassion now, on me).
Just as it has been said in thiruviruththam pAsuram “thiruvarangA! aruLAy iniyun thiruvaruLanRi kApparidhAl” (Oh SrIranganAtha! Shower your compassion.Without your divine grace, it is impossible to save her), he expressed his longing, such that even trees (inanimate objects) would show compassion. He was appealing through rAmAnujar, seeking his compassion. He had reached a situation where he could not sustain himself unless he reached SrIvaikuNtam.
adiyEn krishNa rAmAnuja dhAsan
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