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SrI:
SrImathE Ramanujaya namah:

Dearest all,

Similar to ThoNdaradippodi AzhwAr, KulasEkara PerumAL
also was deeply involved in devotion for Lord
Ranganathan and also wished to serve Him as well as
His bhakthAs. In fact in one of his verses, he calls
himself as thoNdaradippodi..  Kulasekara azhwar
declared that unalloyed and unparalleled devotion to
his lotus feet alone is the means to attain Him.
AzhwAr wished to live in Thirumala as any being or
matter so that there will be bhAgawatha sparsam and
thus blessed with bhagawath bhakti growth. Not severe
penance; but just to be a mere bird, or pond etc.. in
Dhivya desam is adequate- that is what EmperumAnAr
enjoyed in this AzhwAr says Amudhanaar. 

14th verse on KulasEkArAzhwAr: 

kathikkup pathaRiveNG kaanamum kallum katalumellaam
kothikkath thavamcheyyum koLkaiyaR REn,kolli kaavalan
chol
pathikkum kalaikkavi paatum periyavar paathangaLE
thuthikkum paraman iraamaa Nnuchanennaich chOrvilanE.
14

Emperumaanaar Sri Ramanujacharya always praises the
feet of those who desirously and lovingly sing the
pAsurams of KulasEkharAzhwAr, that are laid out in
sweet, simple Tamil words, bringing out the meanings
of saasthrAs like the nine gems. He, the One who is
unparalleled and peerless, especially with regard to
his respect for Bhagawathas, will never ever leave me.
Hence, I am able to get rid of my sins, aspiring for
the Purushaartham, with his grace and thereby avoiding
the torturous penance that need to be performed
staying on the mountains, or in the midst of the sea,
or in the dense forests. 

PerumAL Thirumozhi the work of Kulasekara AzhwAr, is
equivalent to Vedas. Vedas house everything in it.
Even this work does. Pathikkum kalai. 

[Extract from Sri Sadagopan Swamiâ??s write up on
Kulasekara AzhwAr] There are 105 Bhakthi-laden
paasurams in PerumAl Thirumozhi housed in ten decads.
The subject matter of these ten 
decads are:

(1) AzhwAr's yearning to worship Lord RanganAthan at 
    Srirangam and celebration of his Bhagavath
PrAvaNyam (devotion to the Lord).

(2) Reverence for the devotees of Lord RanganAthan and
 yearning to join that Bhagavatha gOshti
(aanukoolya-Sankalpam).Celebration of his Bhaagavatha
PrAvaNyam( devout disposition to the BhAgavathAs of
the Lord).

(3) Renunciation of the impediments to
God-Realization,
    AzhwAr's parama vairAgyam , rejection of Ihika-
    PurushArthams (pleasures of this world )out of his
great love for the sacred feet of Lord RanganAthan
(Praathikoolya-Varjanam).

(4) KulasEkhara"s moving prayer to the Lord of
Venkatam for His DayA to be born as any thing on His
hills for removal of obstructions to Moksha
Siddhi(kaarpaNyam).Expressions of His desire to have
the sevai of the Lord of Venkatam at all times
(gopthruva varaNam).

(5) AzhwAr's total dependence on the mercy of the Lord
of VitthuvakkOdu and AzhwAr's mahA visvAsam in the
Lord as a SaraNAgathan(Aathma NikshEpam/Bhara NyAsam).
Describtion of the varieties of realtionships between
the JeevAthmA and the ParamAthmA : Mother and the
helpless Infant , straying Husband and Pathivrathai,
unsteady king and loyal subject,Curing Surgeon and the
sick patient,the stable ship and the exhausted bird
seeking refuge in it in the middle of the ocean,   
the life-giving Sun and the Lotus that needs it for
its existence , the life giving rain and the crop that
depends on it , the vast Ocean and the many rivers
that enter into it (ananaya Gathithvam and
Aakinchanyam).
    
(6) Celebration of Naayaki-Naayaka BhAvam in the form
of a Gopi, who never had any samslEsham (union) with 
the Lord expressing Her longing for Him (madhura
bhakthi).

(7) Celebration of the Mother-child love through the
anubhavam of Devaki vis-a-vis  Bala KrishNan after
VasudEvar moved Him to AaypAdi for "safety". The
Mother(Devaki), who had to give up her own child and
her missing the Aanandham of enjoying her child
growing up. Frustrated Devaki's lament about her
missfortune (dourbhAgyam). AzhwAr experiences the
sorrow of Devaki and relates it to his vislEsham
(seperation )from the Lord.
   
(8) Celebration of another type of Mother-Child love
through the joyous anubhavam of Kousalai singing
lullaby to her child,Raamachandran. MangaLAsAsanam of
ThirukkaNNapuram PerumAL as RaamAvatharan.In this
avathAram , BhagavAn was not separated from His birth
mother. AzhwAr enjoys the anubhavam of the blissful
mother (Kousalai)singing lullaby to her Supraja.

(9) Reflection on the Father-Son seperation ( Lord
Raamachandran as Son and Dasarathan as the Father)and
articulation of the sorrow of the father after the
exile of his dear son.AzhwAr identifies himself with
Dasaratha here. The lamentations of Dasaratha are
heart-breaking.This is AzhwAr's anubhavam enjoying the
Lord as his puthran. 

(10) The tenth and final decad provides the climax to
AzhwAr's exploration of the relationship (Sambhandham
)between the Lord and himself as His Bhakthan seeking
liberation from the SamsAric ills to perform nithya
kaimkaryam to Him. AzhwAr's joy breaks forth in the
form of  MangaLAsAsanam for Thillai Thirucchithrakoota
EmperumAn.
AzhwAr visualizes the Lord of Dhivya Desam as the
happy Raamachandran enjoying the beauty of
Chithrakootam hills with SithA PirAtti . AzhwAr uses
the occasion to bless us with SankshEpa RaamAyaNam (
RaamAyaNa Saaram).

This decad is Srimath RaamAyana Sarvasavam indeed!

EmperumAnAr ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan


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