TIRUVAYMOZHI 8

 

TIRUVAIMOZHI 8.1
PASURAMS 3563 TO 3573
DEVIMAR AVAR 

AzhvAr was ecstatic and loaded with optimism, when emperumAn expressed His desire to listen to AzhvAr's tiruvaimozhi recitation at the tiruvARanviLA kshEtram,  and hoped to perform various kainkaryams.  But AzhvAr's expectations did not fructify to his satisfaction. Disappointed and clouded with doubts about emperumAn's intentions, he composes this tiruvaimozhi. 

     

Deeply distressed at emperumAn's seeming indifference, AzhvAr cries out...'Is it all false? Your superior qualities that hail You as being amicable to Your devotees? ... that You are easily accessible to them? Are all the glowing attributes heaped on You false?' BhaghvAn consoles him saying that,' Is it fair that you have such grave doubts? Think of all the blessings that I have showered on you. Do not let such doubts cloud your intellect.'  AzhvAr regains his composure and prays for emperumAn's dharshan.

 The guNa nAmam of this decad is "darshanEchChO: sudRushya: |" - The one who appears sweetly before those who desire to behold Him. 

3563. dEvimArAvAr tirumagaL bUmi *

EvamaRRamarar ATcheyvAr *

mEviya ulagam mUnRavaiyATchi *

vEnDu vENDuruvam ninnuruvam **

pAviyEn tannai aDuginRa kamalak

kaNNadOr * pavaLavAy maNiyE! *

AviyE! amudE! alaikaDal kaDainda

appanE! * kANumARu aruLAy 1

3563. The PirATTis ShreedEvi and bhoodEvi, are a perfect match to Your glory and countenance. Together with them, You are served ( AL eivAr)devotedly by the nityasooris.  All the three worlds function only according to Your desire. Your form is one of unparalleled glory, and You assume the roopam You desire, ( vENDu vENDu uruvam nin uruvam) depending on the avatArams and archai forms You decide to take on. 

   O! One who is like the resplendent precious gem!( maNiyE). One whose red lotus like eyes and coral lips seem to freeze my sinful life!( pAviyEn tannai aDuginRa).

   O! One who is my soul( AviyE)! My delectable amudham( amudhE)! My swAmi,  who churned the turbulent, wavy ocean! Grace me with Your darshan!   (1) 

3564. kANumARu aruLAy enRenRE kalangkik *

kaNNanIr alamara * vinaiyEn

pENumARu ellAm pENi * nin peyarE

pidaRRumARu aruL enakku andO! **

kANumARu aruLAy kAguttA! kaNNA! *

toNDanEn kaRpagak kaniyE! *

pENuvAr amudE! periya taNpunal sUzh *

perunilam eDutta pErALA! 2

3564. Pleading with You to grace me with Your dharshan,  I was greatly troubled( kalangi) that You did not bless me. With tears streaming( kaNNa neer alamara), I, the unfortunate one, contemplated on several means to get Your dharshan..( pENum ARu ellAm pENi), ( like, maDal oordhal, thoodhu viDal etc.). But all these efforts resulted in my being able to chant Your divya nAmas!

    O kAkuttA, rAmA! KaNNA! One who is like the wish- yielding kalpavruksham ( kaRpaga kaniyE) to me, Your ardent devotee! One who is like ambrosia to those who so desire! O wondrous One who scooped the large earth( peru nilam) from the cool, flooding deluge!

     Grace me with Your darshan! ( kANumARu aruLAi).  (2) 

3565. eDutta pErALan nandagOpan tan *

innuyirch siRuvanE! * asOdaikku

aDutta pErinbak kulaviLangkaLiRE! *

aDiyanEn periya ammAnE! **

kaDutta pOr avuNan uDal irupiLavAk *

kaiyugir ANDa engkaDalE! *

aDuttadOr uruvAy inRu nI vArAy *

engnganam tERuvar umarE? 3

3565. EmperumAnE! One who is the delightful life-spark to the abundantly blessed ( pErALan)NandagOpan.

    The enchanting kaNNA who arrived at yashOdha's home as a bundle of joy! 

   One who is like a youthful elephant to the yAdavA clan!( kula iLam kaLiRE)

   One who revealed all your marvelous manifestations to me!( periya ammAnE)

   One who tore into two, the valorous warrior, HiraNyakashipu( kaDutta pOr avuNan),  with just Your sharp finger nails( kai ugir)!

   One who is magnanimous as the ocean to devotees like us!

   Now, if You do not appear taking an appropriate avatAram, heeding to my pleas, how will Your devotees like me have faith in You? ( engaNam tEruvar umarE)      (3) 

3566. umaruganduganda uruvam nin uruvamAgi *

untanakku anbarAnAr *

avar ugandamarnda seygai un mAyai *

aRivonRum sangkippan vinaiyEn **

amaradu paNNi agaliDam puDai sUzh *

aDupaDai avitta ammAnE! *

amarar tam amudE! asurargaL nanjchE! *

ennuDai AruyirEyO! 4

3566. O PerumAnE! One who destroyed the ravaging kaurava army( aDu padai avitha ammAnE), which was spread over a vast area, and led the great bhAratha battle. 

    One who gives immortality to the immortal devas by being their amudham!

    One who is like the life shattering poison to the asuras. 

   One who is my precious soul!

    One who takes the form which is most desired by Your devotees!(Umar ugandhu ugandha uruvam)

   With compassion,  You came down to several kshEtrams at the behest of Your devotees( avar ugandhuamarndha seigai).  And You performed such extraordinary leelAs. 

    My mind is so troubled,  that I tend to doubt( sangippan) all of these!   (4) 

3567. AruyirEyO! agaliDam muzhudum *

paDaittiDandu unDumizhndu aLanda *

pEruyirEyO! periya nIr paDaittu *

angkuRaindu adu kaDaindu aDaittuDaitta **

sIriyarEyO! manisarkkut tEvar pOlat *

tEvarkkum tEvAvO! *

oruyirEyO? ulagangkaTku ellAm *

unnai nAn engku vanduRugO? 5

3567. O! One who is the endeared soul!

One who created ( padaithu) the expansive universe; who, saving( iDandhu) it from extinction, swallowed( uNdu), preserving it in Your stomach and once again ejected it ( umizhndhu) , restoring its original glory.

    One of immense glory, who, after accepting the holy sacrificial water from mahAbali,  measured( aLandhu) and retrieved the Earth.

   Creating the expansive milky ocean, You lay( uRaindhu) in it in YOganidra.  You churned( kaDaindhu) the milky ocean; built the sEtu bridge and stopped the ocean(aDaithu) ; Later, with the tip of Your bow, destroyed( uDaithu) the bridge( as requested by vibeeshaNA).

     EmperumAnE! You are superior to even  the dEvas,  who are superior to human. 

   You are the life for all the living beings in this world. ( Or uyirEyO)

    How and when am I going to attain You?( engu vandhu uRugO) .  (5)

3568. engku vanduRugO? ennai ALvAnE! *

EzhulagangkaLum nIyE *

angku avarkku amaitta deyvamum nIyE *

avaRRavai karumamum nIyE **

pongkiya puRampAl poruL uLavElum *

avaiyumO nI innEyAnAl *

mangkiya aruvAm nErppamum nIyE *

vAnpulan iRandadum nIyE 6 

3568. EmperumAnE! My swAmi and my Lord! The seven lOkhas are what You created! In all these lOkhas,  the dEvAntharas worshipped by the people as their preferred deities are also Your manifestations . The rituals performed( karumam) to please those dEvAntharas are also as per Your orders. 

    All materials that exist in this world and those that spill and fill all the external space( puRampAl) is also under Your control. 

    Apart from the visible insentient things(sthoolam), You are also the invisible, sentient (sookshmam) present within.   

     You are the one who manifests even in the formless space(vAn pulan). The sense organs are incapable of comprehending You as comprising all chEtana and achEtana of the cosmos. 

     You are of such glorious stature! How and when am I going to attain You?

( Attaining You on my own effort is an impossible task.  Only Your grace can uplift me and help me reach You.)     (6) 

3569. iRandadum nIyE edirndadum nIyE *

nigazhvadO nI innEyAnAl *

siRanda nin tanmai aduviduvudu enRu *

aRivonRum sangkippan vinaiyEn **

kaRanda pAl neyyE! neyyin insuvaiyE! *

kaDalinuL amudamE! * amudil

piRanda insuvaiyE! suvaiyadu payanE! *

pinnaitOL maNanda pErAyA! 7

3569. BhagavAnE! One who is sweet and pure as the freshly procured milk( kaRandha pAl)!

  One who is like the ghee( nei) which is inherent in the milk.

    One who is the sweetness( insuvai)of the ghee.

   One who is the ambrosia( amudhu) that resulted from churning of the milky ocean. 

   One who is indeed the delectable sweetness of the ambrosia.

  One who is the delight arising( suvaiyadhu payan) from tasting the amudham.

   O gOpAlakrishNA, who wed nappinnai pirAtti! You are the controller of the three time frames- past( iRandhadhu), present( nigazhvadhu) and future(edhirndhadhu). 

   Apart from all this, You are everything   everywhere - here( idhu) , there( adhu)  and farther( udhu).

   Inspite of understanding Your magnificent, wondrous guNas**, what a sinner I should be to have faltering faith in You?                 

**AzhvAr expresses his angst and says," O Lord! You have given me the intellect to understand that all the beings created by You make up Your shareeram. You are the Lord, sEshan and we are subservient to You, Your sEshee.  

    AzhvAr delves into vichAram....

    All living beings,  sentient and insentient are Your shareeram.

    BhagavAnE! You are the soul, the AtmA.

    The distress of the shareeram affects the AtmA. 

    Hence our distress should affect You.

    Shareeram,  in its own capacity is incapable of taking care of its needs. It is Your responsibility to relieve us of our distress and embrace us.

   I can attain You, only if You so desire ! (7) 

3570. maNanda pErAyA! mAyattAl muzhudum *

valvinaiyEnai IrginRa *

guNangkaLai uDaiyAy! asurar vankaiyar

kURRamE! * koDiya puLLuyarttAy! **

paNangkaL Ayiram uDaiya painnAgap

paLLiyAy! * pARkaDal sErppA! *

vaNangkumARu aRiyEn manamum vAsagamum *

seygaiyum yAnum nI tAnE 8

3570. O GopAlA! One who did wondrous feats to marry nappinnai pirAtti.( mAyathAl maNandha pEr AyA)

   One whose peerless gunas attracts me endlessly! 

   One who is like Yama, the God of death, to the arrogant and ruthless ( van kaiyar)asuras. 

   One who has the valorous garuda( koDiya puL) on His mast, which instills fear in the heart of the asuras.    

    One who has the thousand hooded( paNangaL Ayiram) AdisEshan as His serpent bed.

   One who lies in yOganidra in the milky ocean( pARkadal sErppA)

    When my speech, thought, deed and self are under Your control( manamumvAsagamum, segaiyum, yAnum nee dAnE), where do I have the capacity to reach and worship you? I know no means to worship You independently, on my own effort.  (8) 

3571. yAnum nI tAnE yAvadO meyyE *

arunaragavaiyum nIyAnAl *

vAnuyar inbam eydilen? * maRRai

naragamE eydilen? enilum **

yAnum nI tAnAyt teLidoRum nanRum

anjchuvan * naragam nAnaDaidal *

vAnuyar inbam manni vIRRirundAy! *

aruLu nin tALgaLai enakkE 9

3571. When everything is You, it is also a factual ( Avadhu meyyE) statement that I am You ( yAnum nee dAnE)!( there can be no doubt about it). All the samsAric turmoil( aru naragu) that I detest is also Your making. What does it matter if one attains endless bliss by reaching paramapadam( van uyar inbam eidhil en?) or if one reaches the other extreme, the samsAric hell( naragamE eidhil en)? When I am assured that I am Your servant, not even the dreadful samsAric hell scares me.**

   O BhagavAnE,  one whose abode is the endlessly delightful paramapadam, You have to give Your tiruvaDi for me to worship. 

** AzhvAr repeatedly emphasizes on...

1. The Shastra, clearly and without ambiguity establishes that' All that exists is brahmam'. Hence opining that samsAric existence is hell and one to be wished off, and paramapadam is the ultimate bliss is not logical.

2. Only this understanding will pave way for equanimity. (9) 

3572. tALgaLai enakkE talaittalaich siRappat

tanda * pErudavik kaimmARA *

tOLgaLai Arat tazhuvi * ennuyirai

aRavilai seydanan sOdI! **

tOLgaL AyirattAy! muDigaL AyirattAy! *

tuNaimalark kaNgaL AyirattAy! *

tALgaL AyirattAy! pErgaL AyirattAy! *

tamiyanEn periyavappanE! 10

3572. EmperumAnE! For the abundant benevolence( pErudhavi) that You showered on me and blessed me by placing Your divine tiruvaDi (thALgaLai thalaithalai thandha) on my head, I have repaid( kaimmARA) by offering my soul to  You ( en uyirai aRavilai seidhanan)- just as a bride is given away in marriage to the groom, where he accepts her by embracing her shoulder.

   O my illuminating flame( sOdI)! 

(You glow as if in delight at my offering my soul to You.)

   One who glows with thousands of shoulders! Thousands of heads! Thousands of pairs of lotus like eyes! Thousands of tiruvadis! And hailed by thousands of names!

   O benevolent swAmi ( periya appanE)! You are ever ready to bless me, the helpless and hapless( thamiynEn) devotee of Yours.  (10) 

3573. periyavappanaip piramanappanai *

uruttiranappanai * munivarkku

uriyavappanai amararappanai *

ulagukkOr taniyappan tannai **

periya vaNkurugUr vaNsaTakOpan *

pENina AyirattuLLum *

uriya solmAlai ivaiyum pattu ivaRRAl *

uyyalAm toNDIr! nangkaTkE 11

3573. NammAzhwAr composed these soulful verses on the emperumAn of immense glory,  the one who created the God of creation, BrahmA (piraman appan); one who created the God of destruction,  rudra ( uruttiran appan); one who is swAmi to the sanakAdi sages ( munivarkku uriya appan); one who is the Lord of the dEvas (amarar appan) and the sole, primordial lord of this world( ulagukku Or tani appan)

    O devotees! Reciting these ten pAsurams strung with rich meaningful words shall be our mantra for salvation.   (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.1				दर्शनेच्छोः सुदृश्यः darshanEchChO: sudRushya: |	The one who appears sweetly before those who desire to behold Him
8.1.1		704	श्र्याद्यैः पत्न्यादिमते नमः ।	shryAdyai: patnyAdimatE nama: |	The one who is with His divine consorts (shreedEvi, bhoodEvi and neelAdEvi).
8.1.2	705		रघुयदुकुलोद्भवाय नमः ।	raghu-yadukulOdbhavAya nama: |	The one who incarnated in the Raghukula and Yadukula.
8.1.3	706		स्वाश्रितेच्छाधीनेहाय नमः ।	svAshritEchChAdheenEhAya nama: |	The one who heeds the wishes of His devotees.
8.1.4	707		स्वाश्रितेच्छाधीनविग्रहाय नमः ।	svAshritechChAdheenavigrahAya nama: |	The one who takes the form desired by His devotees.
8.1.5	708		सकलचिदचितामन्तरात्मत्वभूम्ने नमः ।	sakalachidachitAmantarAtmatvabhoomnE nama: |	The indwelling soul of all sentient and insentient beings.
8.1.6	709		स्वामिने नमः ।	svAminE nama: |	The Lord of all (sEshee).
8.1.7	710		आनन्दरूपाय नमः ।	AnandaroopAya nama: |	The embodiment of bliss.
8.1.8	711		स्वाश्रितावेध्यखिलगुणाय नमः ।	svAshritAvEdhyakhilaguNAya nama: |	The one having all the attributes required to pervade the devotees.
8.1.9	712		ज्ञानिनामप्यदुःखस्थानेच्छापादकाय नमः ।	gyAninAmapyadu:khasthAnEchChApAdakAya nama: |	The one who instils the desire of attaiing the sorrowless VaikunTha, even in the wise.
8.1.10	713		सहस्रभुजनयनचरणनाम्ने नमः ।	sahasra-bhuja-nayana-charaNa-nAmnE nama: |	The one named as the Lord with a thousand arms, eyes and legs.

TIRUVAIMOZHI  8.2 
PASURAMS  3574 TO 3584 
NANGAL VARIVALAI

In the previous decad, AzhvAr's faith in emperumAn was reinforced, as He placed His divine tiruvaDi on AzhvAr's head and graced him.( 8-1-10   'tALgaLai enakkE talaitalai siRappa tandha pErudavi).

    AzhvAr is now stalked by yet another doubt about BhaghavAn's intentions. He was distressed because he was not yet graced by physical union with emperumAn. AzhvAr had previously declared that he was beyond samsAric bondage. He now wonders if it is only his samsAric instincts that yearns for union with emperumAn . He also fears that emperumAn was denying union because of the traces of the bondage evident in him. AzhvAr reiterates his dislike for earthly existence in this decad.

     In this tiruvAymozhi,  AzhvAr is in the nAyikA bhAvam.  In conversation with her sakhis, nAyaki expresses her desire to reach emperumAn's kshEtram since He left her after being with her. With the sakhis advising her against her wish , the nAyaki refuses to listen to them.

     In the process, AzhvAr elucidates the steps to attain emperumAn. Starting with meditating on His kalyANa gunas,  one progresses to the stage of desiring intensely to reach Him, and then the process of disassociating oneself from all attachments including chEtanas ( friends and relatives and pets) and the acEtanas ( toys and other objects for amusement).  If we shed our bondage and remove the obstacles that prevent our progress, AzhvAr assures imminent attainment of emperumAn's tiruvaDi.

      The guNa nAmam of this decad is 'nis-sangasulabha:' - The one who is easily attainable by those who detach themselves (from worldly desires).

3574. nangkaL varivaLaiyAyangkALO! *

nammuDai Edalar munbu nANi *

nungkaTku yAn onRu uraikkum mATRam *

nOkkuginREn engkum kANa mATTEn **

sangkam sarindana sAyizhandEn *

taDamulai ponniRamAyt taLarndEn *

vengkaN paRavaiyin pAgan engkOn *

vEngkaDavANaNai vEnDich senRE 1

3574. Worried that the nAyaki was becoming frail and thin, the sakhis ask her what was wrong. The nAyaki replies that merely yearning to go to TiruvEnkaTam to have a darshan of emperumAn has resulted in her present strait...

       I wish to tell you( nungatku) one information( onRu nOkkuginRen), dear sakhis, which I feel delicate to reveal to our disapproving mothers( nammudaiya Ethalar).  I am unable to express my disposition.

    In my anxiety to have dharshan of tiruvEnkatavANan, who rides the sharp- eyed bird( vemkaNN paRavai), the Garuda, my bangles slipped off my hands( sangam sarindhana). I lost my glowing complexion ( sAi izhsndhEn) too. My body has become weak and weary( thaLarndhEn).    (1) 

3575. vEnDich senRu onRu peRugiRpAril *

ennuDait tOzhiyar nungkaTkElum *

InDidu uraikkumpaDiyai andO! *

kANginRilEn iDarATTiyEn nAn **

kANtagu tAmaraikkaNNan kaLvan *

viNNavar kOn nangkaL kOnaik kanDAl *

INDiya sangkum niRaivum koLvAn *

ettanai kAlam iLaikkinREnE? 2

3575. The sakhis say that seeking vEnkaTavANan was a worthy desire and that the nAyaki had always obtained what she desired. But now the nAyaki is troubled, doubting whether her desire will be fulfilled.

       O my bosom friends! Whatever favour you seek from me gets fulfilled. Alas! I am unable to share the distress( iDar) I am undergoing, even with you.

    My swAmi's divine eyes resemble the beautiful lotus. He robs ( kaLvan) one's heart with a mere glance. He rules over me just as He rules over the nityasooris( viNNavarkOn). 

    I hope to get back my modesty and also the bangles which slipped off my hands, when I get to have His darshan. 

    I have been longing to achieve this end for a very long time.( ehanai kAlam iLaikkinREn).      (2) 

3576. kAlam iLaikkil allAl * vinaiyEn

nAn iLaikkinRilan kaNDu koNmin *

njAlam aRiyap pazhi sumandEn *

nannudalIr! ini nANit tAn en? **

nIlamalar neDunjchOdi sUzhnda *

nINDa mugilvaNNan kaNNan koNDa *

kOlavaLaiyoDu mAmai koLvAn *

ettanai kAlamum kUDach senRE 3

3576. The sakhis sigh and tell the nAyaki that achieving bhagavAn was a very daunting task and it would take years to fructify. They try to make the nAyaki listen to their advice. 

      Dear sakhis with beautiful, shapely foreheads( nal nudhaleer)! KaNNA pirAn's blue complexion glows , spreading the halo extensively( neelam malar nedu sOdhi soozhndha).  He is hued as the blue rain clouds. To Him, I lost my bangles and my complexion. 

    I was ridiculed( pazhi sumandEn) for stepping out of the house as I ventured, roaming endlessly for days, to have KaNNA's dharshan. I tried to retrieve my bangles and my complexion that I lost to Him. 

    Regardless of how much time or days it might take, I shall not go back on my resolution( nAn iLaikkinRilan). O sakhis. You just wait and see( kaNDu koNmin). 

     Tell me, what is the point in feeling ashamed of my behaviour now?( ini nANi dhAn en?)     (3) 

3577. kUDach senREn ini en koDukkEn? *

kOlvaLai nenjchat toDakkam ellAm *

pADaTRozhiya izhandu vaigal *

palvaLaiyAr mun parisazhindEn **

mADakkoDi madiL tenkuLandai *

vaNkuDapAl ninRa mAyak kUttan *

ADal paRavai uyartta velpOr *

Azhivalavanai AdarittE 4

3577. TirukkuLam( perunguLam) is one of the navatirupathi, near AzhvAr tirunagari. The desire to reach mAyakoothan is expressed in this pAsuram. 

         Desirous of attaining divine union with emperumAn( Adharithu koodachenREn),  I went to the divyakshEtram thenkuLam( perunguLam). This kshEtram is dotted with several terraced houses and surrounded by fortress decorated with flags. In the western side of this tirupati, resides the emperumAn,  mAyakoottan( vaN kuDapAl ninRa mAyakoothan). He is seated on the jubilant Garuda( Adal paRavai),  wielding the sudharshana chakram, which has brought victory in several battlefields( velpOr Azhi vaLavan).

    In my effort to reach perunkuLam, my beautiful bangles slipped off my hands. I lost my heart too. For a long time, I shed all my inhibition and bashfulness in the presence of my sakhis who wore many bangles. What else do I have to lose anyway?( ini en koDukkEn?)      (4) 

3578. Azhi valavinai Adarippum * Angkavan

nammil varavum ellAm *

tOzhiyargAL! nammuTaiyamE tAn? *

solluvadO ingku ariyadu tAn **

UzhitORUzhi oruvanAga *

nanguNarvArkkum uNaralAgA *

sUzhaluDaiya suDar koLAdit *

tollaiyanjchOdi ninaikkungkAlE 5

3578. The sakhis try to dissuade the nAyaki from losing her heart to emperumAn. But the nAyaki retaliates saying that devotees have , from time immemorial,longed to reach emperumAn and have indeed experienced bliss. How could they prevent her from aspiring for union with emperumAn?

      O sakhis! Just ponder over it( ninaikkungkAl). EmperumAn is one who is beyond the understanding( uNaral AgA) of even the learned scholars( nangu uNarvArkkum), even if they tried to do so for eons( oozhi). He performs mischievous leelas( sUzhal udaiya) and makes His devotees lose themselves to Him. He is the resplendent primordial one( sudar koL Adhi). His countenance is one of supernatural glow( thollai an sOdhi).

   Worshipping sarvEswaran ,the wielder of the sudarshana chakram ( Azhi valavan); lovingly committing oneself to His service ( Adharippum) ; and as a result, emperumAn reaching out to His devotees ( avan nammil varavum), is not new or exclusive to us( nammudaiyamE dhAn)! 

     Do not talk ill( ariyadhu) about Him. Do not prevent me from aspiring for union with emperumAn.   (5) 

3579. tollaiyanjchOdi ninaikkungkAl * en

sollaLavanRu imaiyOr tamakkum *

ellaiyilAdana kUzhppuch seyyum *

attiRam niRka em mAmai koNDAn **

allimalart taNtuzhAyum tArAn *

Arkku iDugO inip pUsal? sollIr *

valli vaLavayal sUzh kuDandai *

mAmalarkkaN vaLarginRa mAlE 6

3579. The sakhis continue to persuade the nAyaki to stay away from emperumAn, reiterating that He is not easily attainable.  The nAyaki replies, ' Now that He has made me utter His nAmas constantly,  I have to go knocking only to His door!'

     On pondering,  it is impossible to describe emperumAn's supernatural,  scintillating, beautiful countenance ( thollai am sOdhi en sol aLavu anRu). Even the learned BrahmA and the nityasooris cannot define in clear terms, His limitless glory( ellai ilAdhana koozhppu seyyum a thiRam).

    EmperumAn lies in yOganidra in the tirukkudandai kshEtram which is surrounded by flowering climbers( valli) and beautiful fields.  He is the one who robbed me of my complexion ( emmAmai koNdAn). He even refuses to give me the cool, fragrant tulasi garland and the lilies that He wears. Now, please tell me... where else can I go and to whom can I cry my woes?( Arkku poosal idugO?)      (6) 

3580. mAl ari kEsavan nAraNan * sImAdavan

gOvindan vaikundan enRenRu *

olamiDa ennaip paNNi viTTiTTu *

onRum uruvum suvaDum kATTAn **

Elamalark kuzhal annaimIrgAL! *

ennuDait tOzhiyargAL! en seygEn? *

kAlam pala senRum kANbadANai *

ungkaLODu engkaLiDai illaiyE 7

3580. NAyaki says,' I am totally engrossed in contemplating on His innumerable tiruguNas.  I shall wait for as long as it takes to have His dharshan.  I shall sever association with anyone who stands in the way.'

     O Mothers, wearing fragrant flowers on their braids! O Dear sakhis!

    My swAmi made me utter His nAmas. I cried out to Him.... O male! Hari! kEsavA! NArAyaNA! SrimAdhavA! GovindA! VaikuNThA! But He abandoned me and left me alone! He neither gave me His darshan ( onRum uRuvum) nor did He show me the path( suvaDu) to reach His abode. O! What can I do about it?( en seigEn).

    I swear that I shall get His dharshan even if it takes an eternity ( palakAlam senRum kANbadhu ANai). Until then I sever all association with you!      (7) 

3581. iDaiyillai yAn vaLartta kiLigAL! *

pUvaigaL! kuyilgAL! mayilgAL! *

uDaiya nam mAmaiyum sangkum nenjchum *

onRum ozhiyavoTTAdu koNDAn **

aDaiyum vaikundamum pARkaDalum *

anjchana veRpum avai naNiya *

kaDaiyaRap pAsangkaL viTTa pinnai

anRi * avan avai kANkoDAnE 8

3581. This pAsuram reflects the crux of this decad. The superior message conveyed in tiruvAimozhi is to detach oneself from all attachments which paves the way for union with BhaghvAn.  In the previous pAsuram,  the nAyaki dissociated herself from her friends. In this pAsuram,  she dissociate  from even her pets and toys.

     O dear pets that I so fondly raised! O parrots,  poovai birds, cuckoo and peacocks! I am not engaging with you any more. 

     The swAmi who robbed me completely of my complexion, bangles and my heart, left me. He went off to His abode in VaikuNTam,  tirupARkadal and the holy hills of tirumalA.  These kshEtrams are not difficult to reach( naNiya).

    Until we sever ourselves entirely from all our attachments ( pAsangaL kaDaiyaRa viTTa pinnai anRi), emperumAn will not grant us entry into these kshEtrams( avan avai kAN kodAn).   (8) 

3582. kAN koDuppAn allan Arkkum tannaik *

kai seyappAladOr mAyam tannAl *

mANkuRaL kOla vaDivu kATTi *

maNNum viNNum niRaiya malarnda **

sENsuDart tOLgaL pala tazhaitta *

dEvapirARku en niRaivinODu *

nAN koDuttEn ini en koDukkEn? *

ennuDai nannudal nangkaimIrgAL! 9

3582. The sakhis challenge her saying that even if she severed her relationship with them, emperumAn would ot appear before her. But the nAyaki replies that anyway she had nothing to lose, as she had already lost everything to Him.

     EmperumAn has never revealed Himself to anyone( Arkkum thannai kAN koduppAn allan).

    Taking the deceptive form of the adorable  and incomparable form of vAmana brahmachAri,  He showed Hislf to mahAbali. He took the viswaroopam and manifested the earth and the sky. To this emperumAn,  dEvapirAn, whose thousand arms spanned far and wide, I lost my modesty( niRai) and timidity( nAN).

    O dear sakhis! What else do I have to lose?( ini en koDukkEn?). (9)

3583. ennuDai nannudal nangkaimIrgAL! *

yAn inich seyvaden? ennenjchu ennai *

ninniDaiyEn allEn enRu nIngki *

nEmiyum sangkum irukaik koNDu **

panneDunjchUzh suDar njAyiTRODu *

pAlmadi Endi Or kOla nIla *

nanneDungkunRam varuvadoppAn *

nALmalarp pAdam aDaindaduvE 10

3583. The ladies insist that she listen to their advice which is only for her good. The nAyaki sighs and says that her heart which has to listen had left her and gone to emperumAn...

      O dear sakhis with beautiful foreheads! My heart which was my solace, left me declaring that it was not part of me. 

      My emperumAn wields the divine conch and disc in both His hands. He appears like a huge , blue mountain  bearing the radiant, glowing sun and the cool, milk white moon on its peak. 

     Leaving me , my heart has reached the lotus tiruvadi of my emperumAn. After losing  my heart, what am I to do?    (10) 

3584. pAdam aDaivadan pAsattAlE *

maTRavan pAsangkaL muTRa viTTu *

kOdil pugazhk kaNNan tannaDi mEl *

vaNkurugUrch saTakOpan sonna **

tIdil andAdi OrAyirattuL *

ivaiyumOr pattu isaiyODum vallAr *

AdumOr tIdilarAgi * ingkum angkum

ellAm amaivArgaL tAmE 11

3584. This pAsuram is the phalashruti of this decad.

     These ten pAsurams, out of the thousand flawless tiruvAimozhi set in the andAdi pattern are composed by kurugur saDagOpan, on the glorious divine tiruvadi of kaNNpirAn. Desirous of attaining His tiruvadi, AzhvAr dissociated himself from all attachments ( maRRa val pAsangal muRRa vittu).

    Those who sing these pasurams, will be freed from all sins and will enjoy fulfillment in both the nityavibhooti and leelAvibhooti. (ingum angum ellAm amaivArgaL).    (11)

MAYAKOOTTAN

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.2			निस्सङ्गसुलभः nissangasulabha:	The one who is easily obtainable by detachment (from worldly desires and bad company).
8.2.1	714	तार्क्ष्यॊद्यद्वाहनाय नम: ।	tArkshyOdya-dvAhanAya nama: |	The one who mounts on His vehicle, the GaruDa (tARkshya).
8.2.2	715	शुभनयनाय नम: ।	shubha-nayanAya nama: |	The one who has beautiful eyes that we can gaze upon.
8.2.3	716	नीलमॆघाकृतयॆ नम: ।	neelamEghA-kRutayE nama: |	The one whose body is of the hue of the blue rain clouds.
8.2.4	717	आश्चर्योच्चॆष्टिताय नम: ।	AshcharyO-ch-chEShTitAya nama: |	The one who performs amazing feats, Tirukulandai mAyakoottan.
8.2.5	718	योगिभिर्निर्जरैश्च दुरवधराय नम: ।	yOgibhir-nirjaraishca duravadharAya nama: |	The one who is incomprehensible to the yOgis and the immortal dEvas.
8.2.6	719	स्वॆषु व्यामुग्धाय नम: ।	svEShu vyAmugdhAya nama: |	The one who has intense love towards His devotees.
8.2.7	720	प्रतिहतिरहिताय नम: ।	pratihati-rahitAya nama: |	The one who does not disappoint His devotees.
8.2.8	721	दुर्जनादृश्याय नम: ।	durjanAdRushyAya nama: |	The one who is invisible to the wicked.
8.2.9	722	लज्जापहारकाय नम: ।	lajjApahArakAya nama: |	The one who steals the modesty of His devotees.
8.2.10	723	निस्सङ्गजनसुलभतमाय नम: ।	nissanga-jana-sulabhatamAya nama: |	The one who is easily obtainable by those who detach themselves.

TIRUVAIMOZHI   8.3
PASURAMS  3585 TO 3595 
ANGUM INGUM

   In the previous decad,  AzhvAr described emperumAn as a glowing blue mountain.  AzhvAr was so captivated by emperumAn's soundaryam,  beauty.  He feared about emperumAn's well-being ,as He came down to the earth all alone during vibhava avatAra and archAvatAra. 

    These pAsurams are expressions of how AzhvAr enjoys emperumAn's beauty and how he fears for His safety. This decad is described as AzhvAr's mangaLAshasanam to emperumAn's beauty.

       The guNa nAmam of this decad is 'vishlEShabhOgya:' - The one enjoyed his leelAs all alone. 

3585. angkum ingkum * vAnavar tAnavar yAvarum *

engkum inaiyai enRu unnai * aRiyagilAdu alaTRi **

angkam sErum * pUmagaL maNmagaL AymagaL *

sangku chakkarak kaiyavan enbar * saraNamE 1

3585. The devas,asuras and  the people who live in the indralOkha,  underworld and the earth respectively, ( angum ingum engum) are incapable of fully realizing( unnai inaiyai enRu aRiyagilAthu) Your beauty and understanding You. 

    They worship the sarvEswaran as the one who has SridEvi,  BhUdEvi and neeLAdEvi as part of His tirumEni. He wields the divine conch and sudarshana chakram.  The devas and asuras surrender unto Him and are assured of protection from danger and fear.*

   * AzhvAr is saddened that the devas and asuras praise His glory, only expecting to get favours from Him and not our of love for Him. They are the AiswaryAthis, who worship bhaghavAn with expectation, to fulfil their wishes.  (1) 

3586. saraNamAgiya * nAnmaRai nUlgaLum sArAdE *

maraNam tOTRam * vAn piNi mUppu enRivai mAyttOm **

karaNap palpaDai * paTRaRavODum kanalAzhi *

araNat tiNpaDai Endiya * IsaRku ALAyE 2

3586. AzhvAr expresses his dissatisfaction with the kaivalyArthis, who worship bhaghavAn with the desire to revel in AtmAnubhAvam.

    The kaivalyArtis and the mumukshus( seekers of knowledge) pledge themselves to be at the service of emperumAn , who wields the divine weapons. SarvEswaran holds the fiery chakrAyutham ( araNam thiN padai) which makes the enemies flee in fear. 

    These kaivalyArti do not depend on the four vedas, which show the path to fulfil one's desires( sharaNam Agiya nAlmaRai noolgaLum sArAdhE). They also rid off the woes of life viz. death, birth, disease, old age ( maraNam thORRam...)etc., by committing themselves to the service of emperumAn. *

   * The kaivalyArthis worship emperumAn to attain AtmAnubhavam and not bhaghavat anubhavam.  They do not lose themselves to emperumAn's soundaryam.     (2) 

3587. ALumALAr * Azhiyum sangkum sumappAr tAm *

vALum villum koNDu * pin selvAr mATRillai **

tALum tOLum * kaigaLai Arat tozhak kANEn *

nALum nALum nADuvan * aDiyEn nyAlattE 3

3587. AzhvAr finds himself alone and does not identify himself with either the iswaryArtis or the kaivalyArtis. He feels sad that emperumAn is alone too. No one loves Him for what He is. They worship Him only with selfish expectations. 

    Alas! This SarvEswaran is not even having anyone to serve Him( ALUM ALAr). He himself carries His divine weapons, the conch and the chakrAyudham. He does not even have a helper to follow Him and to carry His sword, the nandakam and His bow, the sArngam. There is none who lovingly perform kainkaryam, losing themselves to emperumAn's beautiful, divine tiruvadi and divine shoulders. 

    My swAmi! In this world,  I earnestly seek to perform service to You everyday. ( gyAlathu adiyEn nALum nALum nAduvan).     (3) 

3588. nyAlam pOnagam paTRi * Or muTRA uruvAgi *

Alam pErilai * annavasam seyyum ammAnE! **

kAlam pErvadOr * kAriruL Uzhi ottuLadAl * un

kOlangkArezhil * kANaluTRu Azhum koDiyERkE 4

3588. EmperumAn passifies AzhvAr and reveals His glory and immense paratvam.  He tells Him about His santAnagOpAlan avataram,  where He lay on the banyan leaf, during the deluge.AzhvAr hails perumAL's roopam in this pAsuram. 

         O PerumAnE! Taking the form of an infant( muRRA uru) , You swallowed the entire universe( gnyAlam pOnagam paRRi) and lay in yOganidrA on the small, tender, banyan leaf. I desired to see Your beautiful,  endearing roopam and soak in the anubhavam. Each waiting moment appeared like several yugas of pitch darkness( pErvadu Or kAlam kAr iruL oozhi other uLadhu)!     (4) 

3589. koDiyAr mADak * kOLuragattum puLingkuDiyum *

maDiyAdinnE * nI tuyil mEvi magizhndadu tAn **

aDiyAr allal tavirtta asaivO? * anREl ip

paDi tAn * nINDu tAviya asaivO? * paNiyAyE 5

3589. After revealing Himself as Krishna, on the banyan leaf, emperumAn,  now shows Himself as the reclining deities in tirukkOLur and tirupuLiangudi. AzhvAr now engages in enjoying the soundarya lakshaNams of these emperumAns.

     In the divyakshEtrams tirukkOLur and tirupuLiangudi, which has many palaces decorated with flags, You recline gracefully and joyously in yOganidra.  You have remained in the same posture, without moving( madiyAdhu).

     O swAmi! Are You reclining in order to take respite after dispelling the grief of Your devotees( adiyAr allal thavirtha thagavO)? Or is it because You are tired after measuring up the earth( neeNDu tAviya asavu dAnO). Please disclose the reason to me.     (5) 

3590. paNiyA amarar * paNivum paNbum tAmEyAm *

aNiyAr Azhiyum * sangkamum Endumavar kANmin **

taNiyA vennOy * ulagil tavirppAn * tirunIla

maNiyAr mEniyODu * en manam sUzha varuvArE 6

3590. AzhvAr is saddened that emperumAn, of such inimitable paratvam, who is served by the nityasooris in paramapadam,  has come down to this samsAric world alone.

    The nityasooris are not subservient ( paNiyA amarar)to anyone other than emperumAn.  Their humility,  knowledge and other superior guNas are directed only towards emperumAn.  

    This emperumAn wields the divine weapons,  the conch and the chakrAyudham as resplendent ornaments. 

   To dispel the raging diseases,( thaNiyA vem nOi thavirppAn) He takes the roopam like a precious, radiant, beautiful blue gem and comes down to the earth. He fills my mind with jubilance.    (6) 

3591. varuvAr selvAr * vaNparisArattu irunda * en

tiruvAzh mArvaRku * en tiRam sollAr seyvaden? **

uruvAr chakkaram * sangku sumandu ingku ummODu *

orupADuzhalvAn * OraDiyAnum uLan enRE 7

3591. AzhvAr feels helpless to see emperumAn alone, in the far away tiruvaNparisAram. He is dismayed that he could not be around to help Him. He is sad that there was none to even inform Him that AzhvAr was waiting to serve Him.

      Devotees throng the kshEtram,  tiruvaNparisAram. There is a stream of people coming and going( varuvAr selvAr). My swAmi,  tirumAl,on whose chest,  mahAlakshmi resides( tiru vAzh mArvar), has made this kshEtram His abode. 

     There seems to be nobody to tell a word to You about me( en thiRam sollAr) , Your devotee, who will carry Your beautiful conch and chakram ( uru Ar  chakkaram sangu sumandhu) and be with You at Your beck and call( ummodu orupAl uzhalvAn Or adiyAn). What am I to do about it?( seivadu En?)    (7) 

3592. enRE ennai * un ErAr kOlat tiruntaDik kIzh *

ninRE ATseyya * nI koNDaruLa ninaippadu tAn? **

kunREzh pArEzh * sUzhkaDal njAlam muzhuvEzhum *

ninRE tAviya * nILkazhal Azhit tirumAlE! 8

3592. AzhvAr decides to confront emperumAn on his own, instead waiting for someone to tell emperumAn about AzhvAr's plight.  AzhvAr asks emperumAn when he will get to be at emperumAn's tiruvadi permanently. 

      EmperumAnE! One who measured up the entire seven lOkhas along with the seven mountains and the seven islands surrounded by the seas with His divine tiruvadi. One who wields the sudarshana chakram!  One who is the beloved of MahAlakshmi!

      When am I going to reach Your beautiful,  divine tiruvadi to perform eternal servitude?*( un Er Ar kOlam thirundhu adikkeezh ninRE AL seyya)?

     When are You going to approve me as fit to reach You?( nee koNdaruLa ninaippadhudhAn enRE?)  

    * AzhvAr does mangaLAshasanam to emperumAn's tiruvadi.  Those beautiful tiruvadi must have been hurt as it spanned across mountains and the vegetation! AzhvAr desires to relieve His fatigue!  (8) 

3593. tirumAl! nAnmugan * senjchaDaiyAn enRivargaL * em

perumAn tanmaiyai * yAr aRigiRpAr? pEsi en? **

orumA mudalvA! * UzhippirAn! ennai ALuDai *

karumA mEniyan enban * en kAdal kalakkavE 9

3593. AzhvAr says that BrahmA and rudhrA ,engrossed in their respective duties , are not even capable of performing mangaLAshasanam to EmperumAn as He resides in paramapadham along with pirAtti. AzhvAr says tha the devas and the nityasooris also do not realise emperumAn's soundaryam. 

     TirumAlE! Brahma ,rudhrA or the others ( nityasooris) lack the ability to comprehend Your nature( emperumAn thanmaiyai aRigiRpAr allAr). What is the use of talking about it?

   O emperumAnE! The Primordial One ( mAmudhalvA)! One who is the swAmi of time and yugas ( oozhi pirAn)! O the beautiful dark hued emperumAnE! One who rules over me( ennai ALudai karumAmEnian enban)! I am chocked with love for You( en kAdal kalakka)and I am unable to say anything more!   (9) 

3594. kalakkam illA * naltava munivar karai kaNDOr *

tuLakkam illA * vAnavar ellAm tozhuvArgaL **

malakkam eyda * mAkaDal tannaik kaDaindAnai *

ulakka nAm pugazhkiRpadu * en seyvadu uraiyIrE 10

3594. EmperumAn convinces AzhvAr that the sages and rishis who have crossed over the samsAric ocean and reached the land of mOksham will perform mangaLAshasanam and that AzhvAr should not worry much.... 

      The sages who perform penance and are not influenced by the samsAric temptations ( kalakkam illA nal thava munivar); the  mukthAs, those who are the realized souls, who have crossed over the samsAric ocean and reached mOksham ( karai kaNdOr) and the nityasooris, who are untouched by the samsAric vAsanA ( thuLakkam illA vAnavar), all perform mangaLAshasanam with fervor ( thozhuvAgaL).

     While these enlightened souls are worshipping Him, will our prayers hailing our swAmi,  the one who churned the enormous ocean, suffice? Do tell me!    (10) 

3595. uraiyA vennOy tavira * aruL nILmuDiyAnai *

varaiyAr mADa * mannu kurugUrch saTakOpan **

uraiyEy sol toDai * OrAyirattuL ippattum *

niraiyE vallAr * nIDulagattup piRavArE 11

3595.  Phalashruti.

NammAzhwAr of AzhvAr tirunagari, which had palaces as big as mountains has composed these pasurams.  These are dedicated to the sarvEswaran who cured us of the dreaded disease which keeps one troubled and bless us.  Those who recite these ten pAsurams out of the thousand superior pAsurams, shall not be reborn in this world which is surrounded by the ocean( needu ulagathu piRavAr).   (11)

Embroidery by Smt. Sukanya Ravichandran

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.3			विश्लेषभोग्यः vishlEShabhOgya:	The one who enjoys separation or loneliness.
8.3.1	724	श्रीभूमीनायकाय नम: ।	shree-bhoomee-nAyakAya nama: |	The Lord of Shreedevi, BhoomidEvi and NeelAdEvi.
8.3.2	725	अरिसुकराय नम: ।	ari-sukarAya nama: |	The one whose hands are adorned with the chakra.
8.3.3	726	स्वविश्लॆषैकाकिनॆ नम: ।	svaviSlEShaikAkinE nama: |	The one who departed all alone (to the forest).
8.3.4	727	कल्पसिन्धौ शिशवॆ नम: ।	kalpa-sindhau shishavE nama: |	The baby of the apocalyptical ocean.
8.3.5	728	श्रीस्थानॆ संनिहिताय नम: ।	shreesthAnE sannihitAya nama: |	The one enshrined in the auspicious place of TirukkOLoor and TirupuLiyanguDi.
8.3.6	729	सुरहितकरणाय नम: ।	sura-hita-karaNAya nama: |	The well-wisher of the dEvas.
8.3.7	730	श्रीनिवासाय नम: ।	shreenivAsAya nama: |	The resting place of shreedEvi.
8.3.8	731	विष्टपानां विक्रान्तिकृतॆ नम: ।	viShTapAnAM vikrAntikRutE nama: |	The one who traversed the worlds.
8.3.9	732	विधिदुरधिगमाय नम: ।	vidhi-duradhigamAya nama: |	The one who is unfathomable by BrahmA.
8.3.10	733	स्वॆषु सौलभ्यभूम्नॆ नम: ।	svEShu saulabhya-bhoomnE nama: |	The one who is easily accessible to His devotees.

TIRUVAYMOZHI 8.4
PASURAMS 3596 to 3606
vArkadA

AzhvAr in this decad discusses emperumAn’s abilities in eliminating the hurdles of His devotees.

AzhvAr previously was not bold enough to face emperumAn’s loneliness in His avatAras, but noticing the manner in which he eradicated the enemies in samsAram, AzhvAr regains courage.

AzhvAr is blissful and recollects how sarvESvaran is residing in tiruchengunRoor which is great in hosting the learned vaidikas. 

The guNa nAmam of this decad is “shrita-vihita-samagrasva-bhoomA” - The one who uses all His opulence to protect His devotees.

3596.TiruchengunRUr is the place we all merge/unite!

AzhvAr boasts that tiruchengunRUr is a rich fertile land (which is also a wealth of valour) where Lord krishna as a young cowherd thrashed all His enemies especially the elephant kuvalAyapeeDdam* and this tiruchiRRARu is the divine place where we can go, shed our fear and remain at peace (similar to a tiger which resides in a bush).

AzhvAr concludes "PeriazhvAr, vidhura, pillai uRanga villi dAsAr and others including AzhvAr (engal) can enter tiruchengunrUr and reside peacefully as it is a zone free from enemies."

Thus it is evident from this verse that AzhvAr's fear has vanished totally.

*Kamsa, krishna's maternal uncle made the elephant( vArkadA aruvi yAnai mA malaiyin) to drink lots of fluids to cause madness and positioned it at the entrance and was joyously rehearsing to weep after watching krishNa being finished. The same incident was also referred in tiruvAymozhi 6.5.6 -"puguvAy ninRa pOdhagam vizha porudhAn". But as one would guess krishna effortlessly kill the elephant.( broke the pair of tusks like breaking a pair of peaks). Krishna and balarama also killed the mahout, wrestlers chANUra, and mushTika who came forward to attack krishna.  Krishna then pulled kamsa by grabbing his hair and tore him like breaking a fresh unburnt pot. The people watching from the balconies and even those kings who were said to be highly powerful also fled. (1)

3597.TiruchengunRur God is our refuge!

AzhvAr as always, states: "No one can match emperumAn who is residing in tiruchengunRur,( a maruda* region)  the creator of the three worlds. He says those who search for a perfect match for Him would only end up in disappointment.

AzhvAr remarks, "He is undoubtedly the refuge where one can surrender fearlessly (engaL sel sArvu). He is also the most enjoyable one. He captivated me similar to the act of nityasooris (en appan) being captivated at SriVaikuntam. He is the controller and the antaryami of brahmA, the creator and rudhra, the annihilator (porundhu mU uruvan).

Everything in this expansive world other than Himself acts at His will and discretion (em aruvan).

TiruchenkunRur is a place surrounded by water bodies and the reddish fishes living there  jump with joy and play happily resembling my own self who fearlessly and joyfully recited these verses.(vAr kadA aruvi).He remains blissfully in this abode unlike avatArams where he leaves the abode once the purpose has been accomplished. EmperumAn(AdhiyAn) takes care of me just like a mother would do to her child. Hence it is certain that there is no match to emperumAn.

• Marudham (plain) is one among the five different types of landscape. The others are kurinji (hills), mullai (forest), neydal (sea shore) and paalai (desert).(2)

3598.I surrender at the divine feet of TiruchengunRur Lord.

AzhvAr mentions the beauty of the incarnation of vAraha in this verse. He is always in the thought process of attaining the divine feet of emperumAn and adoring Him in his prayers.

AzhvAr expresses his state of mind clearly, "He eliminated my fear and highlighted His ability by protecting the earth during deluge(iru nilam) thus making me more attached towards Him. He ignored all my sins (val vinai) with love and utmost magnanimity. He totally eradicated my fear as I was always concerned about what will happen to my Lord. My only refuge is to surrender at His feet (aDi).He beautifully resides on the banks of tiruchiRRAru which is a perfect glory for the southern direction. This abode is considered as the befitting place for the Lord of Paramapadam.(3)

3599.TiruchengunRur Lord is my guard (kAval).

AzhvAr finds no other secured and safe protection other than emperumAn's divine feet. He highlights the amazing Vamana brahmachAri avatAra where the supreme Lord grew to a huge form and measured three steps and taught MahAbali a lesson.

AzhvAr is enthralled at the beauty of tiruchengunRur. He describes "this divya desam is surrounded with rows of banana trees with thick branches, areca trees and coconut trees and thus proves the state (which enemies fear to enter) of the divine abode. When he churned the milky ocean, His form resembled a precious gem, and His beauty stunned me. The residents of the town recognised His true form and realised that He is the sole protector".(adi iNai alladhu araNE).(4)

3600. My soul adores none other than Lord krishna.

In this verse, AzhvAr refuses to take his heart and eyes (alladu Or araNum avanil VErillai) off emperumAn who is eternally residing at tiruchengunRur.

AzhvAr deliberately states" My soul will engage directly on Him who is only the means (though there are several other means) for protection. My faith and protection is only for archAvathAra tirumEni. He is my only refuge. I am truly blessed to have been associated with this divine divya desam emperumAn. The smoke (which carries the fragrance òf the havis) emitted from yagams done in the town hide either the objects such as sun or the light itself in the sky. (visumbu oli maRaikkum).I believe that these ananyaprayojanas conduct these yAgams either as a means of kainkaryam or with an intention to destroy the enemies of the Lord Himself".(5)

3601.I found RanganAtha in TiruchengunRur emperumAn.

AzhvAr repeatedly states that he has conquered his fear (even within the material realm)having worshipped the beauty of emperumAn in tiruchengunRur.( which has firm mansions).

AzhvAr is overwhelmed on realising that there are nearly 3000 brAhmanas (who possess great qualities) who are similar to his nature and who constantly think of bhagavAn and fearfully care for Him.(mana kol mU Ayiravar)

AzhvAr continues,” He who rests at tirupArkadal is the mother and father and all kinds of relatives for the nith\yasuris who surround Him and perform mangalASAsanam at paramapadham. Thus I see Sarveswaran as my sole refuge who possess abundant knowledge and who is capable of performing the duties of brahmA,rudhra and vishNu.(6)

3602.TiruchengunRur Lord is in my thoughts always!

AzhvAr clarifies that he cannot forget the child who patiently herds cows and is beautifully posing in tiruchengunRUr, a safe abode.He is always been his mind and soul.

AzhvAr states, "I have no fear as he eternally resides in my heart and His divine form and decor fills my heart with joy. His tirumeni is shining in similar fashion as described in Sri Ramayanam AraNya kANdam 38.15" shObhayan daNDakAraNyam"i.e., ShrerAma’s sglow from His divine roopam spread through the entire forest and made it bright."

His reddish divine eyes(kamala kannum) that resemble lotus being fresh and beautiful, reddish divine lips( kamala sevvayum) that captivates all, divine feet(sevadiyum)that at which one falls after being carried away by His beautiful smile ,divine hands(seyya kaiyum)which embraces all those who surrender shedding their ego, reddish lotus from His navel(tiru seyya kamala undiyum) that shows the origin, sri mAhA lakshmi on His tirumArbu (seyya kamala marbum,chest) who ignores ones mistakes and embraces, reddish peetAmbaram (seyya uDaiyum, clothes)that lifts his masculinity, divine crown( tiru seyyamudiyum) that symbolises protection and fearlessness, ornaments(Aramum)that match His vast chest and weapons(padaiyum) that play dual role -  as weapons during war time and as ornaments during joy. Having been a spectator of His divine form, how will I fear. I am truly blessed." (7)

3603.I know no words to praise TiruchengunRoor Lord.

AzhvAr is overwhelmed and says he does not know how to praise emperumAn in a particular fashion as He has no shortcomings and who is the controller of all three worlds.

AzhvAr visualises that learned vaishNavAs who are well versed in all four vEdams ( sezhu nila thEvar) and other divine people are standing in tiruchengunRur with folded hands to have a glimpse of emperumAn who is mercifully residing at the banks of tiruchiRRAru in tiruchengunRur.

AzhvAr states "He is the sharanAgatan for all dEvas when they seek him at times of danger.(pugar koL). I cannot state each aspect about emperumAn individually. I can narrate as a whole that He is the sole creator of the universe.I cannot control my tongue from praising Him."(8)

3604.TiruchengunRur Lord is all Lords.

Here again AzhvAr vouches and describes the supremacy of emperumAn. He says he is the supreme truth (paramporuL).  Be it Indra, rudrA or other dEvAs, all are at emperumAn's disposal.(pirama param paran,siva pirAn).

AzhvAr glorifies tiruchengunRur (which is a town known for its generosity) emperumAn and says, "He is the prakAri (antarAtmA) and everything will be prakAra (form). All humans, chEtanas and achEtanas are at His disposal. He is the one who creates, sustains and annihilates. He is beyond brahma, Indra and rudhrA and enters in between them as Vishnu. He stands in this divya desham and accept the daily pujAs (naDai), bhagavath arAdhanams conducted by those personalities who are equally rich in gyanAm and Sakthi, who are by default sincere disciplinarians in their practice. He resides calmly in a town feared by enemies to enter. There is no exaggeration (pugazhvu) and second thought in praising emperumAn. I speak the truth."(9)

3605.I admired TiruchengunRur emperumAn only!

AzhvAr states that EmperumAn is undoubtedly the complete Lord (pUrNa) for both spiritual and material realms. He is the antarAthmA and controller for the existence of rudra who has three eyes and for brahmA who has four faces. All the three worlds have an apt leader (prAptha).( amarndha nAdhanai)

He (ammAnai) is the refuge for all entities in the Universe, grant their wishes ( a varkku arul aruLum),offers them wealth and resides in the banks of tiruchengunRUr which is rich in water bodies.

He stays befittingly in this abode which is the esteemed destination not only for three thousand vaidhikas (amarnda sIr) who possess the apt qualities but also the bhAgavatas who experience the anubhavam of serving the Lord (bhUsuras). I live along with emperumAn who is residing in that divine abode. (10)

3606.Sing these verses and your birth sins will vanish!

The reasons for AzhvAr's fear and the concept of creation are being explained in this decad. Those who practice this decad will be first granted paramapadam and then their role in the amazing drama enacted in this samsAra will be put an end  by emperumAn,  assures AzhvAr ((who is the leader of AzhvArtirunagari (which has abundant wealth of knowledgeable people) and who has recited these set of pasurams about emperumAn who is relishable ("sarvarasa:") in all manner(as sweet as honey, sugarcane and nectar)).

AzhvAr concludes that emperumAn is the creator of all and He is the natural magnanimous Lord(kOnai).

Brahma, who is in the sky, was created by the amazing Lord to blossom on fresh lotus flower in His divine navel. The other demi - gods are all in cause - effect relationship with the Lord. They are all under the umbrella of bhagAvan.(11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.4			श्रितविहितसमग्रस्वभूमा shrita-vihita-samagrasva-bhoomA	The one who shows all His opulence to protect His devotees.
8.4.1	734	दुर्दान्तॆभॆन्द्रभञ्जकाय नमः ।	durdAntEbhEndra-bhanjakAya nama: |	The one who killed the uncontrollable elephant IbhEndra -kuvalayApeeDa.
8.4.2	735	शुभनिलयाय नमः ।	shubhanilayAya nama: |	The one who resides in the auspicious shrine of TiruchengunRoor.
8.4.3	736	इतरेषां साम्याय नमः ।	itarEShAM sAmyAya nama: |	The one who considers mortals and immortals as equal.
8.4.4	737	स्वायत्ताय नमः ।	svAyattAya nama: |	The independent controller of everything.
8.4.5	738	सर्वदिव्यस्थानसंनिहिताय नमः ।	sarva-divyasthAna-sannihitAya nama: |	The one who is present in all the divyadEsams.
8.4.6	739	स्वेनापि दुरवबोधस्वमहिम्ने नमः ।	svEnApi duravabOdha-svamahimnE nama: |	The one who does not know His own greatness.
8.4.7	740	श्रितहृदि सततं भाताय नमः ।	shritahRudi satataM bhAtAya nama: |	The one who always shines in the heart of HIs devotees.
8.4.8	741	देवतद्द्वेषिसङ्गे मित्रामित्रत्वयोगाय नमः ।	dEvatad-dvEShisangE mitrAmitratva-yOgAya nama: |	The friend unto the dEvas and a foe to their foes.
8.4.9	742	जगदुदयकृते नमः ।	jagad-udayakRutE nama: |	The progenitor of the universe.
8.4.10	743	देवतात्मने नमः ।	dEvatAtmanE nama: |	The indweller of all dEvatas.

TIRUVAYMOZHI 8.5
PASURAMS 3607 TO 3617
MAYA KOOTTA!

NammAzhvAr thinks that all his worries would be silenced if bhagavAn appeared before him with the same beauty that AzhvAr perceived and experienced in his mind and heart. First, He pleads BhagavAn to come and show His beatific form one day. Next, He desperately asks for an opportunity come and see bhagavAn in His abode. With no response to either, AzhvAr is worried that he would die soon along with doubts about reaching Him. This tiruvAymozhi is considered as the most remorseful tiruvAymozhi but it doesn’t restrict us from reciting the pAsurams. In fact, our compassionate NammAzhvAr guarantees immediate peace and bliss for those who recite this tiruvAymozhi.

The guNa nAmam of this decad is “jeevApEkshA-prateeksha:”- The one who waits for jeevas to ask.

3607. AzhvAr wishes that the Lord comes to him like a pond of beautiful lotuses that dispel all his afflictions in just one glance.

Oh, the Lord of amazing feats (mAyakoottA!) The short-statured Lord (vAmana!). Due to my sins, I missed krishNAvatAra (vinaiyEn kaNNA). You have freshly bloomed red lotus like eyes, arms, and legs, twinkling blooming lips, blue hued body with a green tint, appearing like an extremely fragrant pond of beautiful lotuses with dense green leaves.  Will you come one day for me to see You? (oru nAL kANa vArAyE)! (1)

3608. AzhvAr desires that the Lord comes to Him like a luminous blue gem and clears all His worries.

Oh Lord having a tirumEni like a blue gem, its luminance resembling a resplendent black sun rising from a newly formed mountain. The Lord who wears a majestic crown befitting His beautiful hair that spreads radiance! Despite inviting You for such a long time, You haven’t come. You have left me with a dry mouth, only to feel ashamed of my incompetence in this world where people accomplish their goals easily. Oh, Will You at least come and see me one day, after pitying my deteriorating state? (2)

3609. AzhvAr yearns to see the beauty of emperumAn (avayava shObhA) whose tirumEni is like the dark clouds bedecked with dazzling Abharanams (AbharaNa shObhA).

Oh, the Lord wearing the tiruvAbhishEkam (senni – crown) on His tirumuDi (hair)! (The crown bespeaks His undisputed supremacy). Oh, master who wears the extra-ordinarily, dense, fragrant, and beautiful tulasee garlands on His crown, shoulders, chest and feet.  Even if I cry repeatedly praising You for ages, You refuse to grant darshan of Your befitting fish-shaped ear-rings, coral like lips, four shoulders and hour glass shaped hips, that adorn Your enchanting tirumEni which resembles the dark nimbus clouds filled with pure water. (3)

3610. AzhvAr mentions about the indefinable beauty of Lord VishNu reclining on AdisEshan in the milky ocean.

The blue hued Lord VishNu reposing on the silvery AnantAzhvAn who is floating in the white pArkaDal seems like the dark rain cloud settling on the silver mountains positioned in the vast ocean. Oh swAmiyE! Your lustrous form is akin a rain cloud carrying suspended pristine water. Your lips are like ripe fruits.  Your eyes are like lotuses filled with honeyed water. Oh, I can’t express how Your beautiful form has occupied my heart fully. (4)

3611. AzhvAr expresses that emperumAn’s illustrious feet is glowing inside His heart.

Oh, the one who absorbed inside your stomach, the massive worlds surrounded by oceans! Oh Lord having the hue of the dark grey nimbus clouds! I am spell bound by Your beauteous form. Your tirupADams of increasing splendour shine inside my heart continuously like two rising suns of boundless beauty. They keep invigorating me so much that I can never forget You. If You can, please tell me the way by which I can see darkness and forget You. (5)

3612. Oh, the rain-cloud hued Lord! The one who danced on pots! How unlucky was I to have not witnessed Your kuDakoottu, kaNNA! You are my Lord who is stationed at Paramapadam to control me and bring me to Your refuge.  If I cry and call You, can You not come running immediately from Paramapadam or vibhava avatAra sthalas or from vyooha pArkaDal, or from your antaryAmi state, and appear one day for aDiyEn to have a glimpse of Your divine tiruvaDis? (6)

3613. If bhagavAn does not come, AzhvAr would like to go see Him.

Oh, resplendent Lord looking like a rising dark blue sun emitting endless rays and having red, cool lotus like eyes, lips, hands, and legs!  If You are not willing to come to me in this glorious form, at least bless me so that I come and see you first and surrender under your divine feet that once spanned the whole universe. (7)

3614. Whenever I see clusters of collected clouds, I relate them with my emperumAn’s tirumEni. My heart melts and remains perturbed thinking of Him all day long. During the times of the mahAbhArata war, You supported the deserving pANDavas by being their wonderful and unmatched charioteer, and vanquished all the hundred Kauravas (eer aim padinmar – 2*5*10) by steering the chariot into their army. Your refusal to come to the call of Your devotee doesn’t befit You (8)

3615. AzhvAr questions the “rakshakatvam” attribute of emperumAn.

Oh, Lord having the shining chakra (min Azhi) as His weapon! (Will You not remove my miseries with the chakra?).  The Lord who hoisted your vehicle GaruDa, the bird having huge wings, on Your flag. You, the amazing Lord, were born in MathurA (Uttara Madurai), the place filled with honey loaded groves, to remove the burden of the extensive earth. (If sAdhu-rakshaNam is Your sankalpam), why is it that You keep me pining and waiting for You. Am I not eligible to see You in close quarters? What is your plan for me? (9)

3616. AzhvAr is desperately looking for the place where bhagavAn can be seen by him.

Oh, the wonderful Lord who incarnates in numerous ways! The one who performed many wondrous acts in the mahAbhArata war.  It is due to Your kindness that You have made the panchabhootas as your shareeram. You have permeated into everything and situated Yourself inside them like the ghee that is hidden inside freshly extracted milk. Oh the big magician! Where can I see You? The phrase “unnai engE kAnbEn?” is also interpreted as “Will I die in this dejected state itself?” (10)

3816. The graceful and merciful Kurugoor ShaThakOpan has spoken on the Lord wearing the fragrant tulasee garland with beseeching words like “Where can I see You?” Those who recite these ten out of the thousand truthful pAsurams will experience bhagavat anubhavam day and night without a break in the prevailing janma itself. (In other words, they will not have to worry the way AzhvAr did. The world will be witness to their uninterrupted happiness). (11).

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.5			जीवापेक्षाप्रतीक्षः jeevApEkshAprateeksha:	The one who waits for jeevas to ask.
8.5.1	744	आश्चर्यॆहान्विताय नम: ।	AshcaryEhAnvitAya nama: |	The one who performs surprising deeds.
8.5.2	745	शुभमकुटाय नम: ।	shubha-makuTAya nama: |	The one who wears the effulgent diadem.
8.5.3	746	स्वाम्यवतॆ नम: ।	svAmyavatE nama: |	The one who commands Lordship.
8.5.4	747	अब्धौ शायिनॆ नम: ।	abdhau shAyinE nama: |	The one who reposes on the ocean.
8.5.5	748	जीमूतश्यामलाय नम: ।	jeemoota-shyAmalAya nama: |	The one whose colour is like a dark cloud.
8.5.6	749	श्रितसुलभाय नम: ।	shrita-sulabhAya nama: |	The one who is amiable to His devotees.
8.5.7	750	पद्मसूर्योपमाङ्गाय नम: ।	padmasooryOpamAngAya nama: |	The one who is like a sun having lotuses as His body parts.
8.5.8	751	पाण्डुसूनो: सारथयॆ नम: ।	pANDusoonO: sArathayE nama: |	The charioteer of pANDu's son arjuna.
8.5.9	752	अवनिभरहर्त्रॆ नम: ।	avani-bharahartrE nama: |	The remover of the burden of the earth.
8.5.10	753	अन्तरात्मत्वयोगाय नम: ।	antarAtmatva-yOgAya nama: |	The inner soul of everyone.

TIRUVAYMOZHI- 8.6
PASURAMS- 3618 TO 3628
ELLIYUM KALAIYUM

”iRandu ninRa perumAyA unnai yeNgE kANgEnE?” In the previous decad (8.5.10) AzhvAr pleads to emperumAn to tell him where and how he can enjoy his physical presence. The compassionate Lord aspires to manifest but fears AzhvAr leaving his physical body out of Parama bhakti on seeing him. Hence, he resolves to stay in the divyadesam of tirukaDittAnam till AzhvAr calms down to rejoice His presence. 

A similar instance can be witnessed in Srimad Ramayana (yudhdha kANdam 6.125.37/38) where rAmapirAn sends a message to his dear brother Bharata of his arrival through Hanuman stating that he has reached bharadwaja rishi’s ashram; fearing that Bharata who had immense bhakti for rAma will be unable to bear anymore separation. निहत्य रावणं रामः प्रतिलभ्य च मैथिलीम् | उपयाति सम्रुद् धार्थः सह मित्रैः महाबलैः ||लक्ष्मणश्च महातेजा वैदेहि च यशस्विनी |Hanuman conveys to Bharata that Rama is successfully returning with the radiant lakshamana and sita pirATTi to AyOdhyA after killing rAvaNa. 

The guNa nAmam of this decad is "स्वपदवितरणे सज्जः svapadavitaraNE sajja:" - The one who is eager to offer His feet to His devotees.

 

3618. AzhvAr is jubilant that the lord resides in a place proximate enough to reach Him.

I am extremely fortunate to be showered by your abundant grace to contemplate upon you day and night. You showered your infinite kAruNyam especially on me in various ways (nalla aruL namakku tandu). How do I explain the overflowing compassion of emperumAn on me? If he starts counting my mistakes, will I be worthy of His grace? He blessed me realising that I am totally dependent on him for my survival (Akinchanyam). Even the nityasooris do not enjoy this privilege like me. 

As a mahOpakAran, One who has always been pouring benefits on me, the lord resides wearing the beautiful crown decorated with attractive tuLasi garland in tirukkaDittAnam showering his infallible grace upon his devotees. The people residing here perform eternal bhagavad kainkaryam forever engrossed in bhagavad anubhavam. (1)

3619. emperumAn enjoys making the heart of the gyAnis his abode. 

Once the prideful rAvana committed an act angering the tolerant rAmapirAn. That unparalleled mahAveeram rAma (Oruvan kaNDeer) showered a rain of arrows mercilessly vanquishing the bewildered Ravana and his mighty army shocking them with His strength and wounding them miserably (tigaitta arakkkarai urukeDa). (Raamaayana yudhdha kANDam 94.22- छिन्नं भिन्नं शरैर्दग्धं प्रभग्नं शस्त्रपीडितम् |rAma cut, blew away, burnt and destroyed Ravan’s army). This mahaveeran, the sarveshvaran willingly dissolved all my obstacles. He resides in the kshEtram of tirukkaDittAnam to attract all sects of people by leaving his eminent abodes of paramapadam and tiruppARkaDal. Similarly giving an equivalent state to my heart he chose to dwell in it without any inhibition (orukaDuttu uLLE uRaiyum). He is the mahOpakAran who has showered me with abundant benefits.(2)

3620. nammAzhvAr describes the quiver of arrows of rAma and its effect on the rakshasas as a continuation of the previous pAsuram. 

Oruvar Or iruvar Or moovar ena ninRu uruvu karandu- While releasing the multiple arrows on the army of rakshasas of Ravana, the army saw rAmapirAn in one or two or various forms or his arrows even blinded them unable to see Him! This terrified the rAkshasa army as rama had resolved to fight the powerful inner strength of the mighty Ravana (vAli pozhindavan). 

{The same instance is described in Valmiki Ramayana, sarga 94 sloka 26 and 27}. 

न तेददृशिरेरामंदहन्तमपिवाहिनीम् । मोहिताःपरमास्त्रणगान्धर्वेणमहात्मना ।।6.94.26।। The asuras could not see rAma as the stream of arrows came towards them when the lord shot the supreme missile gandharva astram presided by the gandharvAs. तेतुरामसहस्राणिरणेपश्यन्तिराक्षसाः।पुनःपश्यन्तिकाकुत्स्थमेकमेवमहाहवे ।। The power of the barrage of arrows was such that the rakshasas saw either a 1000 rAmapirAn or sometimes only one rAma!

This valorous lord resides permanently with His beloved consort periya pirATTi eternally living in His broad chest in the kshEtram of tirukaDittAnam. This form of the Lord and pirATTi gives me immense pleasure. He has poured abundant benefits on me showering his love and compassion and is always sweet whenever I think of him (uLLum tOnRum tittippAn). (3)

3621. Aspiring to attain the Lord at tirukaDittAnam, the nityasooris who enjoy the divine radiance similar to the lord chose to dwell in that sthalam enveloped by gardens of fragrant flowers. He who gives darisanam to all throughout the day chose to live in me! (AzhvAr feels elated and blissful). The emperumAn who is the mAyapirAn, the supreme One with unique admirable qualities expressed his unbounded affection on me by eliminating my unforgivable sins (en valvinai mAyndu aRa). He gave a status of a vast country to my heart and out of immense nirhEtuka Krupa made it his permanent abode like paramapadam to reside with periya pirATTi and AdisEshan in it. (4)

3622. Shreeman NArAyaNa left his favourite abode of srivaikuNTam and came down choosing tirukaDittAnam kshEtram with a beautiful vimAnam for nityasooris to prostrate. He incarnated as krishna to perform the kuDakoottu dance captivating one and all (kuDa koothammAn). Out of his boundless love towards me, aspiring to make my heart His home, he entered my heart along with the temple of tirukaDittAnam making it his permanent residence considering my heart as his sanctum sanctorum (koilkoNDAn endanODum en nenjagam). (5)

3623. AzhvAr’s fondness for the lord becomes multifold after He entered his heart along with the temple.

The master of all entities, the sarvEshvaran who performs unimaginable feats (kootta ammaAn) completely annihilated the remorseless sorrows of this sinner, which left me quietly out of fear for him (koDiyEn idar muRRa mAyta ammAn). This emperumAn who vanquished the asura madhu chose to permanently dwell in the divine kshEtram of tirukaDittAnam enveloped by perpetually blooming flowers which fail to wither due to his cool compassionate glances. He ungrudgingly eliminates the miseries of samsAra tApam of his devotees which exhibits his innate nature of compassion. Hence, I assure you that if you aim to prostrate and devotedly sing the praises of the emperumAn of tirukaDittAnam your deep-rooted miseries will vanish ( Etta nillA kuRikoNmin iDarE). (6)

3624. AzhvAr elucidates the simplicity of emperumAn. 

The lord who incarnated as Govindan during krishna avatara is easily accessible as he was to the cowherds. He is the lord who measured the leelA vibhooti and the nitya vibhooti as trivikraman with his divine lotus feet for the people in this world to prostrate him exhibiting his kalyAna guna of lowering himself from the state of supremacy to simplicity (paratvam to sulabhatvam). The jeevAs on this earth always aspire to enjoy the lord in paramapadam whereas the privileged nityasooris who have access to enjoy the lord permanently have come down to the divya desam of tirukaDittAnam to satiate their admiration of his attribute of sausheelyam . Says AzhvAr,”Previously I told you to sing his praises but I assert that if you merely contemplate on Govindan considering him alone as the object of enjoyment all your miseries will be destroyed (koNmin iDar keDa ullattu kOvindan). (7)

3625. The abodes like the SrivaikuNTam (vAn) and pArkaDal (kaDal) and this earth (i nilam) are the favourite abodes of emperumAn which are very prominent. It is astounding to observe that my Lord who performs unimaginable exploits (em mAyarku) out of abundant affection towards me prefers to reside in my heart and in this divya desam of tirukaDittAnam (en nenjam tirukaDittAna nagarum taritAya padiyE) willingly making them his permanent residence. (8)

3626. All the divya kshEtrams where emperumAn resides is undoubtedly divine whether it is a big or a small temple. He stands there true heartedly to protect his devotees exhibiting his kalyana gunAs of sousheelyam and sulabhatavam. The lord as kannan who is the head of the cowherds did not seem to be contented in all these places as he had resolved to see me. Hence by His own sankalpa he happily resides in a sitting posture in tirukaDittAnam divya desam (mAyattinAl manni veeRRirundAn) which is the prime goal of the radiant nityasooris. (9)

3627. nammAzhvAr asserts that lord sriman Narayana chose to live in tirukaDittAnam as a pretext to reside in his heart.

My dear Lord Narayanan dwells in all sentient and non-sentient without disparity due to vAtsalyam. He is Hari who removes the hurdles that come in the path of his devotees. He is vAmana who takes a small stature to fulfil the desire of his bhaktAs due to His simplicity. Thus He who is astounding and divine has made my heart His home! To reach me this emperumAn who is amazing and unique (arpudan) came down to this divya desam and chose to stay here in tirukaDittAnam which has towering kaRpaga trees. The kshEtram always resonates constantly with the chanting of the four vedas by vedic scholars who consider emperumAn alone as their goal to attain (ananyaprayOjanam). Yet my dear Lord prefers to reside in me due to immense love towards me (niRpadu mEvi iruppadu en nenjagam). (10)

PHALASHRUTI

3628. NammAzhvAr has blessed us with these ten pAsurams that praise the Lord residing eternally in tirukaDittAnam surrounded by beautiful groves. These pAsurams are among the thousand that are as sweet as nectar mixed with milk. . Those who read this will assuredly reach srivaikuNTam never to return to this samsAra. The compassionate lord will never like to be separated from them even for a second (mElE vaikunDattu iruttum viyandE). (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.6			स्वपदवितरणे सज्जः svapadavitaraNE sajja:	The Lord of tirukkaDittAnam, the one who is eager to offer His feet to His devotees.
8.6.1	754	तुलस्या भाताय नम: ।	tulasyA bhAtAya nama: |	The one whose beauty is enhanced by the tulasee.
8.6.2	755	श्रितहृदि शयिताय नम: ।	shritahRudi shayitAya nama: |	The one who reclines in the heart of devotees.
8.6.3	756	श्रीद्धवक्षस्काय नम: ।	shreeddhavakShaskAya nama: |	The one in whose chest abides MahAlakshmi.
8.6.4	757	आश्चर्योपक्रियाय नम: ।	AshcharyOpakriyAya nama: |	The bestower of miraculous favours.
8.6.5	758	सुरगणसेविताय नम: ।	suragaNasEvitAya nama: |	The one worshiped by celestial beings/nityasooris.
8.6.6	759	वैरिविध्वंसकाय नम: ।	vairividhvaMsakAya nama: |	The one who destroys enemies.
8.6.7	760	गोविन्दाय नम: ।	gOvindAya nama: |	The one who protects, GovindA.
8.6.8	761	अशेषाभिमतविशयतॊऽभीष्टसच्चित्तकाय नम: ।	asheShAbhimatavishayatO& abheeShTasachchittakAya nama: |	The one who finds greater delight in residing within the hearts of devotees than in the divine realms.
8.6.9	762	सर्वाकाराद्भुताय नम: ।	sarvAkArAdbhutAya nama: |	The one with wondrous and diverse forms.
8.6.10	763	हरिवामनशब्दवाच्याय नम: ।	harivAmanashabdavAchyAya nama: |	The one referred to by the words Hari and vAmana.

TIRUVAYMOZHI 8.7
PASURAMS 3629 TO 3639
IRUTTUM VIYANDU

In the earlier decad AzhvAr praised the special privileges that was given by the lord to him. Even though he could not enjoy the physical union with the Lord (bAhya samslEsham) he observed that emperumAn seems to have enormous passion to reach him. In this decad he elucidates the magnanimity of lord Sriman Narayana, the sarvEshvaran who overlooks his shortcomings and unites with AzhvAr unable to bear the separation as if favouring Himself (paramalAbham). In this decad observing this attribute of OudAryam and sulabhatvam of the Lord, nammAzhvAr feels shy and expresses his fortune, felicity and gratefulness to remain obliged to emperumAn. 

The guNa nAmam of this decad is "svajanahRudi rata: |" - The one who lovingly dwells in the heart of His devotees.

3629. I had always promised to give up my life unable to survive without seeing the Lord. I desired and prayed for years to emperumAn to give me asylum to perform unstinted kainkaryam at his divine golden feet. Unlike my bhakti being a bhaktaparAdheenan, His passion to cheerfully reside in me stupefied me (iruttum viyandu ennai). I felt shy counting the benefits showered by Him on me since He is the true goal for every chEtana to attain (prApyan) and the means (upAyam) too. Every sentient and non- sentient entities are his properties. Yet He who is the prApyan came in the most desired form of the affectionate vAmana as a seeker striving to attain me in a manner similar to the way in which he came to retrieve the worlds from king Bali (azhaitERkku poruttam uDai vAmanan tAn pugundu). He entered my heart making it his permanent abode to reside in me as if his unfulfilled aspiration was accomplished (endan karuttai uRa veRRurindAn). Unmindful of his magnanimity for having chosen me among all chEtanas I have rebuked Him, admonished Him due to viraha tApam saying ‘iduvO poruttamE’(tiruvAymozhi 8.5.8)-Is this your true nature promising to protect your devotees?”, which seems unforgivable to me (1)

3630. My fickle minded and tender heart was dominated by the five invincible sense organs (tirundAda Or aivar) which were pulling me to succumb to them. emperumAn did not want my heart to undergo this turmoil hence he entered my heart to reside permanently and guarded it (irundAn kaNDu koNDu) like a treasure chanced upon by a poor man. He completely eliminated and negated the cruel vAsanas accumulated due to effect of the panchEndriyAs. Every organ refrained from getting attracted to the material pleasures and got submerged in bhagavad anubhavam! This attribute of immense fondness (praNayitvam) towards me was astounding! He is the same lord, the sarvEshvaran who came to the rescue of the elephant gajEndra with huge legs (kaLirukku aruL seida perumAn). The copious kAruNyam showered on me cannot be equated with the mercy shown on gajEndra as the elephant was caught by one crocodile in a small pond which lasted for a few years whereas my karma vAsanAs accumulated over several births in the vast shoreless samsAra are dominated by the five powerful indriyAs ! I regret that I did not appreciate and acknowledge the upakAram showered on me by emperumAn (tarum tAn aruLtAn ini yAn aRiyEn). (2)

3631. AzhvAr wonders if this lavish grace shown on him by the lord is his imagination.

I cannot visualize the overflowing compassion showered on me by emperumAn to any other gain pondering over the fact that he is residing in my heart (aruL tAn ini yAn aRiyEn). He has completely eliminated the darkness of agyAnam in me and resolved to reside in me pleasurably and eternally. Stunned by his attribute of kAruNyam I wonder if he has any other goal to achieve as dwelling in me appears to be His prime goal (purushArtam-idu allAl poruL tAn enil). This seems unconceivable to me considering myself still unworthy of it. emperumAn the ruler of the nitya vibhooti and leela vibhooti, of the sentient (badhdhar, muktar and nityar) and non-sentient (prakruti, sudhdhasatvam and kAlam) does not seem to consider them as his wealth which will be a pride for one to achieve. Instead he regards residing in my heart as his treasure (As emperumAnAr said that the lord does not consider it worthy to control the worlds by sitting in paramapadam but to dwell in the heart of his devotees!). 

As I introspect over this act of the Lord to reside in a mere mortal like me, I wonder if I am suffering from hallucination that emperumAn dwells within me with willingness. Am I talking due to ignorance? (maruL tAn eedO?). He is the mAyapirAn who is an expert in performing incredible leelAs. Is this one such act of his to merely console me as I am pining to see Him? Due to the veil of ignorance and karma vAsanas emperumAn has made me toil in this prakruti for several years due to his mAya. Is he mystifying me with one of His leelAs now? (mAya mAyanukku mayakkE). (3)

3632. AzhvAr justifies the attribute of simplicity of the lord. 

My dear emperumAn gopAlan (en ammAn) who is eminent to the nitya sooris and being a sulabhan to be born among the cowherd boys will never be deceitful or let me suffer by showing off his illusionary powers and mystic leelAs (mAya mayakku mayakkAn ennai vanjittu). He is the enchanting one who is the epitome of tender heartedness. I trust him as he will never be dishonest towards me . He did not enter my heart in secrecy but made it known to the whole world by showering his unbounding compassion (nirhEtuka KrupA). He eternally rooted himself firmly in my heart along with his unique pure (sudhdhasatva) and lustrous (tEjOmaya) divya maNgaLa tirumEni (tooya suDar sOdi tanadu en uL vaittAn). (4)

3633. AzhvAr spell bound by the lord’s compassion extols it again. 

emperumAn entered my heart and made the world which was left speechless seeing him enter me , praise me by showering his bountiful grace on me. Fearing that I may leave him being a mere mortal he stands firmly and proudly like a beautiful blue gemstone hill (maNi kunRam) as if he has achieved his goal. His grace on me is stunning to me. Being most fortunate even glorifying Him for eliminating my bondage with the world becomes a matter of less priority (pugazhum pugazh maRRum enakku Or poruLE). (5)

3634. Recounting the grace showered specially on him by emperumAn, AzhvAr reasons out to us. 

In this world there are people who desire and pray for wealth. Some aspire for kaivalyam or to attain the Lord alone. emperumAn acknowledges either by gifting them with what they desire or giving Himself to them. There are several true devotees who yearn for the lord alone. The lord with an enchanting divya tirumEni like an indraneela mountain with bunches of blooming lotuses exhibiting his divine organs like the chest holding tAyAr and the kaustubham, lotus feet, beautiful lips, compassionate eyes and arms is the ambition for many in the world who strive to savor it. He did not enter my heart considering that there is none to experience his beauty. If he grants me the material desires, I may leave out of ignorance without craving to see Him again depriving myself of the ultimate goal which is the lord himself. Then who will be there to enjoy Him? (pinnai yArky avan tannai koDuppAn?) It is purely emperumAn’s immense compassion and affection towards me the reason for choosing to reveal his divya tirumEni in my heart gifting Himself to me. (6) 

 3635. emperumAn Sriman Narayana along with his divya mAngala vigraham unites with nammAzhvAr. (The ecstacic AzhvAr beautifully describes the experience). 

I am reveling in this blessed state completely immersed in the Lord. Each divine organ of the lord seems to entice me with their beauty as if competing with each other to express their superiority over the other. The reddish lips, the navel with a reddish tinge, the radiant face, the dazzling teeth, attractive eyes and the shining earrings shaped like a fish were indeed very fascinating. It was my lord’s smile that captivated me and he thus dwells in my heart with this enchanting smile making my heart his abode considering me as His purushArtham (sevvAy muRuvalODu enadu uLLattu irunda). Extremely contented, I desire nothing as His kAruNyam showered on me cannot be equalled to any materialistic possessions.(7)

3636. Having done unending favours emperumAn enslaved me. Hence, I cannot imagine anything more beneficial than the lord residing in me (aRiyEn maRRu aruL ennai ALUm pirAnAr). When questioned why AzhvAr felt so elated and joyful, he said that it was the lord of the three worlds, his ruler who resided in him (trilOkAdhipati)!! He is not residing alone. He came along with all the three worlds protecting them in his stomach and does his administrative work (jagarnirvAhanam) from here by balancing his creation efficiently (moovulagum tan neRiyA vayiRRil koNDu ninRozhindAr).

 A devotee asks AzhvAr, “What is the reason for this mercy upon you?” 

 To obtain His grace one must perform some kainkaryam or an act to please Him but I am a very inferior person. It is said that if the Lord determines to grace a person, we cannot attach any reason to it. Hence, I was the chosen one in whom he poured His selfless compassion (nirhEtuka krupai) and due to his diligence and persistent effort he resolved to remain seated firmly in my heart as if I were His protector (veRidE aruL seivAr seivArkaTku ugandu)! (8)

3637. Bewildered by the fact that the lord’s grace is selfless, some asked AzhvAr,”Will emperumAn really shower his grace on us without any reason?” AzhvAr says that it will be worthwhile not to question Him and reason out his unlimited blessings. 

(AzhvAr expounds the supremacy of the Lord). emperumAn protects three worlds effortlessly while we opine them to be guarded by the kshatriya kings who are in turn protected by various BrahmAs of various galaxies (yAvarum) and the cosmos. The Lord protects them akin to the way in which a mother shields her baby in the womb. Further he is that tirumAl who safeguards all of them together in one corner of His stomach without changing their innate nature or svaroopam (vayiRRil koNDu ninRa vaNNam ninRa mAl). It is this unparalleled sarvEshavaran who created the leela vibhooti and nitya vibhooti (vibhooti vishishTan). This unique attribute of performing an act which is impossible (aghaTitaghaTanA sAmartyam) can be attributed to him alone. As He entered my heart, I did not question Him but allowed Him to dwell in my heart with His permission being his sankalpam. Then I chained Him firmly to my heart so that he resides eternally in me (vayiRRil koNDu mannavaittEn madiyalE). (9)

3638. (AzhvAr enjoys the beauty of His tirumEni). I permanently placed my dear Lord who resides in tiruppARkaDal with a pure mind in my heart. He who dwells in my heart is ksheerAbdhinAthan who lies on the surging milky ocean along with tAyAr on the radiant anantAzhvAn as His mattress, spreading his fangs to protect the waves from touching the lord. The dark dazzling complexion of the lord is enhanced when the white radiant skin tone of anantAzhvAn falls on Him. I promise that I will neither allow the supreme one with utter simplicity and sausheelyam to leave me nor will I remain separated from Him even for a day or a second to suffer His separation (eyttE ozhivEn allEn enRum eppOdum). 

{PeriyAzhvAr similarly proclaims  ‘aravattu amaLiyinODum* azhagiya pARkaDalODum*aravinda pAvaiyumtAnum* agampaDi vandu pugundu’- Shreeman nArAyaNa entered my heart along with His family members Adisheshan, pArkaDal, the compassionate beautiful lotus like pirATTi (Shree) and all the Ayudhas. (periyAzhvAr tirumozhi- 5.2.10) }. (10)

3639. nammAzhvAr of tirukkurugoor with abundant mercy on us has written these ten admirable pasurams of a thousand who considered being subservient to the Lord (sEshatvam) as His paramapurushArtam (aDisErvagai). Whoever reads these ten pasurams with dedication will be eternally relieved of rebirths. Their association with this material realm will get burnt like fire emerging from red eyes of the purusha that is this tiruvAymozhi (sanmam viDa tEyndu aRa). Such bhaktAs will reach paramapadam as muktAtmAs to relish the beauty and graceful presence of our swAmi, paramapadanAthan (namparanai tirumAlai) sitting with his consorts on the lap of the lustrous AdisEshan. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.7			स्वजनहृदि रतः svajanahRudi rata: |	The one who lovingly dwells in the heart of His devotees.
8.7.1	764	भव्याय नम: ।	bhavyAya nama: |	The favorable one.
8.7.2	765	रक्षकाय नम: ।	rakShakAya nama: |	The one who protects.
8.7.3	766	त्रिजगदधिककारुण्याय नम: ।	trijagad-adhika-kAruNyAya nama: |	The one whose kindness is greater than the riches of the three worlds.
8.7.4	767	गोपाय नम: ।	gOpAya nama: |	The one who mingled with the gOpas.
8.7.5	768	नीलाश्माद्रिप्रभाय नम: ।	neelAshmAdri-prabhAya nama: |	The one lustrous like the blue-sapphire.
8.7.6	769	स्वजनकृतनिजात्मप्रदानप्रभवॆ नम: ।	svajanakRuta-nijAtmapradAna-prabhavE nama: |	The one who gives Himself to His devotees.
8.7.7	770	मन्दस्मित्या हृदि स्थिताय नम: ।	mandasmityA hRudi sthitAya nama: |	The one who stays with a smile in the devotee's heart.
8.7.8	771	सुकृतिषु अतर्कितानुग्रहाय नम: ।	sukRutiShu atarkitAnugrahAya nama: |	The one who showers His unconditional mercy on those who are fortunate to think of Him.
8.7.9	772	प्रलयकाले स्वॊदरधृतसमस्तजगतॆ नम: ।	pralayakAlE svOdara-dhRuta-samasta-jagatE nama: |	The one who holds all the worlds inside His stomach during the deluge.
8.7.10	773	स्वानां चित्तानपॆताय नम: ।	svAnAM chittAnapEtAya nama: |	The one who stays put in the mind of the devotees without ever parting.

TIRUVAYMOZHI 8.8
PASURAMS 3640 to 3650
KANGAL SIVANDU

ATMANUBHAVAM

NammAzhvAr was experiencing unrequited longing for a prolonged period. Doubts about the potential of His AtmA to realise bhagavAn loomed large on him. Now, emperumAn is worried that AzhvAr would lose interest in Him if he delays further. So, He decides to show His glorious presence inside AzhvAr’s AtmA to retain AzhvAr’s love.

EmperumAn says to AzhvAr, “Azhveer! First see my beauteous form inside you, and then see your Atmaswaroopam also. See how Your AtmA is shining as my ornament and enjoying the status of being my intimate servitor (atyanta sEsha). AzhvAr is overwhelmed and translates his insight of bhagavAn’s divyAtmaswaroopam and his own Atma sAkshAtkaram into insightful verses in this 8th tiruvAymozhi.

  

A pure soul talk, this tiruvAymozhi describes how the subservient soul realises its true self and attains mOksha.

The guNa nAmam of this decad is “dAsyam prakaTayan” - The one who reveals the subservience/servitude of the AtmA.

3640. AzhvAr reports that emperumAn is inside him. (divya mangaLa vigraha darshaNam).

EmperumAn’s divine eyes are wide and take on a reddish hue. His divine lips are fully ripened, tinged with redness. Inside his mouth gleams a radiant row of pearl white teeth. Adorning his ears are the swaying fish shaped earrings. His form is beautiful and swarthy like a dark cloud. He wears a resplendent divine crown.  EmperumAn has four divine shoulders, and holds the beautifully arched bow shArngam, the captivating conch pAnchajanyam, the mace gada (kaumOdaki), the sword nandakam, and the disc chakra. This distinguished form of emperumAn radiantly resides within me who is the humble servant. (1)

3641. AzhvAr reveals the nature of emperumAn. (divyAtmaswaroopa sAkshAtkAram).

EmperumAn is the innermost soul (antarAtmA) of all entities within the oval-shaped universe, and all things beyond, namely avyakta (unmanifest matter), mahat (the great entitiy), and ahankAra (the ego). However, He cannot be confined to any particular form or limited by a few qualities or definitions. He transcends all. He is the embodiment of eternal, boundless, sorrowless bliss, the sweetness of which is akin to the delight of relishing nectar filled with exquisite fragrances. His knowledge is beyond the ken of any dEva. He is the antarAtmA inside this servant’s AtmA (antarAtmA of AzhvAr). He is also permeated within my shareera. (2)

3642. AzhvAr explains how He transcended knowledge to reach bhagavAn.

By emperumAn’s grace, I placed this Lord of the most intelligent nityasooris, inside my intellect in order to attain Him. Out of His causeless mercy, this emergent knowledge (gyAnam) transformed into the desire to reach bhagavAn. He guided me to realize that the knowledge revolving around actions, the five types of prANa (life forces), various kinds of bodies, and all prakRuti vikAras like mahat (the great element), ahankAra (the ego), and indriyas (senses) are all to be relinquished. He made me distinguish all this from the AtmA (the soul) and helped me reach Him. He revealed that the AtmA is indeed bhagavAn’s form.

*(Iswara is called prakArI – the substratum or the base;  jeevAtmA is called the prakAra – the form (3).

3643. AzhvAr explains the jeevAtmaswaroopam.

EmperumAn, the primordial causal entity is the cause of all sentient and insentient beings. He expanded as Himself (VishNU), BrahmA and Shiva. Desirous of enjoying honey, milk, sugar and nectar, He has pervaded my AtmA that has pervaded my body (oonil), life force (prANa – uyiril), and consciousness (uNarvil). If He wishes to enjoy through me, then it means that this AtmA is His shareera.  So, in understanding about my jeevAtmaswaroopam, I have in fact come to know about paramAtmA. (4) 

The beauty of the pAsuram lies in the line “ninRa onRai yAnum tAnAi ozhindAnai uNarndEn”. It expresses how bhagavAn has pervaded everything so much so that the AtmA loses its identity to Him. 

Ishwara is called shareerI – the super-soul, AtmA is called shareera – the body of the super-soul. (4)

3644. AzhvAr who saw His soul, talks about its inscrutable nature. (Atmasvaroopa vailakshaNyam).

The subtlety and transcendence of the eternal, distinctive and knowledgeable soul which I perceive is beyond the comprehension of contemplative saints. Even if they grasp its infinitesimal nature through hard penance, it is difficult for them to see the soul as I did. It is simply impossible to define the soul using ordinary knowledge that is available in this universe. The soul can pervade entity after entity, without having any change whatsoever in its nature. Hence, it is difficult to qualify the soul in terms of virtue or vice. Possessing distinguished knowledge and bliss (gyAnAnanda), the soul is beyond the ken of ordinary knowledge. (5)

3645. AzhvAr explains “AtmAnubhavam mOksham” – liberation by self-realisation.

One can attain liberation by transcending worldly knowledge and controlling the senses which crave for worldly attachment. After realising that the AtmA which always co-exists with the endless prakRuti is different from prakRiti, the seeker realises the Atmaswaroopam. He then eliminates both joy and sorrow caused by the effect of puNya and pApa karmas performed in this world.  The moment he lets go of all such attachment he attains liberation. This is known as AtmAnubhava mOksham (liberation through self-realization). Since the soul is an attribute of BhagavAn, inherent in Him as shareera, it is reasonable to consider that self-enjoyment is also part of the ultimate goal. (6)

3646. AzhvAr explains AtmAnubhavam is followed by mOkshAnandam  – liberation is followed by bliss.

The above-mentioned self-realisation (AtmA to be the prakAra of Ishwara, the prakAri) is itself liberation (mOksha-veeDu). This liberation brings bliss with it.  Enjoying the bliss (Anandam) generated in that state of liberation, one must eliminate all his taste (ruchi) and impressions (vAsanas) accumulated in him entirely from the root. That steady, unfazed state is true mOksha. However, those who lack mental strength and clarity, and independently adopt unaided sAdhanas for mOksha would be unable to distinguish between liberation and bliss. Such people will suffer the cycle of birth and death, entering into the womb and hell again and again. (7)

3647.  AzhvAr explains the significance of “antima smRiti” – remembrance of bhagavAn in the final moments of one’s life.

 At the time of death, when family members like wife, children, and other relatives gather around a person hugging and lamenting, "He is gone, His life has ended, He has become weak in his limbs, senses, and breath, etc., the person becomes bewildered and develops a fresh affection and attachment for the weeping family members. This is exactly the reason why the soul carries such vAsanas along with it, only to be reborn again and again.

During these critical moments, if the soul turns its devotion towards EmperumAn, meditating upon Him as the Supreme Controller (ISvara), and recognizing itself as EmperumAn's humble servant, and then unites with EmperumAn, then it attains steadiness which is mOksha. This is called antima smriti. If the soul remembers bhagavAn during the final journey, it attains self-realisation and unites with BhagavAn ultimately.  (8)

3648. JeevAtmA does not become paramAtmA after mOksha.

If it was possible for the individual soul (AtmA) to merge with the supreme Lord, it would mean that the jeevAtmA becomes the paramAtmA.  This would mean that the jeevAtmA would bear the swaying GaruDa flag like emperumAn. This outcome of a jeevAtmA becoming sarvEshwara is improbable. When they merge, the jeeva remains a jeeva and paramAtmA remains paramAtma. The jeeva-para bEdam, distinction of jeeva and paramapurusha is eternal.  

It's crucial to note that the individual soul will always remain as itself. AzhvAr condemns the belief of certain yOgis who believe that they have become God by penance. Yogis who envision such a state of mOksha (liberation) where the individual soul becomes the Supreme Being, persistently engage in such contemplation. They have existed in the past, are present today and shall remain in the future. They shall keep roaming here and there trying to become God but shall never succeed. (9)

3649.  AzhvAr states that the AtmA must have unfading knowledge that it is the intrinsic part of paramAtmA – “Ekaroopa gyAnam in AtmadarshaNam”.

EmperumAn, the distinctive person, always reveals that He is present for His devotees. He never says “NO” to them. (illai allar Ay uLarum).

He remains perpetually absent for those who are not His devotees (illai AgiyE uLar Ay).

He entered my heart and has taken up eternal residence there. As a result of His eternal presence, I have destroyed the cycle of creation which resembles a waxing moon, and the cycle of annihilation which is akin to a waning moon. I have also dispelled ignorance that is like darkness and the knowledge that shines like a glowing sun. 

AzhvAr says that he has transcended beyond gyAna and agyAna and is situated permanently in the single thought that He is subservient to BhagavAn. AzhvAr is meditating on the sEsha-sEshi bhAvam. 

 A question arises as to why ‘gyAna’ must be surpassed.  The gyAna which is intertwined with ‘agyAna’ (misleading knowledge) has to be avoided. Pure knowledge of the self is to be retained. (10)

3650. AzhvAr assures bhagavat prApti for those who recite this tiruvAymozhi.

EmperumAn adorns His divine feet with a reddish-golden anklet of valor. Inherent with splendour and greatness, they dispel worldly knowledge and ignorance, and welcome and accept His devotees. He is my Lord, who generously showers His grace to seat me at His divine feet. He is Sriya:pati, the inner controller (antaryAmi) of BrahmA, Rudra, and others.

ShaThakOpan who was blessed with devotion and knowledge by the graciousness of EmperumAn has composed this decad which is one among the distinguished thousand pAsurams. Our Lord (annal) who possesses the resplendent hue of a blue gem will mercifully place those who are connected with this decad at His divine feet. (11).

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.8			दास्यं प्रकटयन् dAsyam prakaTayan	The one who reveals that servitude to bhagavAn is the true nature of the AtmA.
8.8.1	774	प्रासाधन्यॆन हृदि भाताय नम: ।	prAsAdhanyEna hRudi bhAtAya nama: |	The one who shines gloriously in the heart of His devotee.
8.8.2	775	विभुतयालं महिम्नॆ नम: ।	vibhutayAlaM mahimnE nama: |	The one whose omnipresence is unmatchable.
8.8.3	776	पराय नम: ।	parAya nama: |	The greatest one.
8.8.4	777	मधुराय नम: ।	madhurAya nama: |	The sweetest one.
8.8.5	778	दॆहदॆह्यादिषु गताय नम: ।	dEhadEhyAdiShu gatAya nama: |	The one who is inherent in the body and the embodied self.
8.8.6	779	स्वस्वरूपप्रकाशकाय नम: ।	svasvaroopa-prakASakAya nama: |	The one who reveals the true nature of the self.
8.8.7	780	निस्सङ्गप्राप्याय नम: ।	nissangaprApyAya nama: |	The one who is attainable by detachment.
8.8.8	781	अन्त्यस्स्मृत्याप्याय नम: ।	antyassmRutyApyAya nama: |	The one who is attainable by remembering Him during the final journey.
8.8.9	782	स्वपरमपुरुषैक्यभ्रम ध्वंसकाय नम: ।	svaparamapuruShaikyabhrama dhvaMsakAya nama: |	The one who shatters the misconception that one's own self is equal to God.
8.8.10	783	ज्ञानाज्ञानप्रदाय नम: ।	gyAnAgyAnapradAya nama: |	The one who grants wisdom, and detachment from worldly pleasures.

TIRUVAYMOZHI 8.9
PASURAMS 3651  to  3661
KARUMANIKKA MALAI

These pAsurams are coined as narrated by a close friend of talaivi ( parAnkusha nAyaki).

Piratti's father and relatives announces a swayamvaram inviting all willing princes to come and marry her by beating the murasu (drum) in the centre of the town.

The friend wanted to stop the efforts of the nayaki's father and said that "I could see some changes in her body; from the looks of her its as though she has united with tiruppuliyUr nAyanAr, she is reciting His unmatching abilities and qualities; Hence all your efforts will turn negative; hence stop all your announcements."

In this decad it is explained that  for an unmarried woman to constantly think only of one man (who has all the qualities to unite with her) and to exist for that person is quite natural says azhvAr in the guise of parankusa nayaki.

The guNa nAmam of this decad is "svadAsyaniShThA prakaTayan" - The one who reveals the fervent service rendered by His servitors.

3651.She speaks  only about maYan!

In this pasuram parankuSa nAyaki's friend shares her inner feelings - emperuman appears like dense lotus forests atop a blackish hill (karu mAnikka malai mEl)with reddish divine chest,divine lips,eyes,hands,navel,feet and divine clothes;

AzhvAr rejoices at the very look of the amazing lord (aru mAyan) residing in kuTTanADu thiruppuliyur which is full of water bodies and fertile fields(sezhu nIr).

Stepping into the shoes of a friend,AzhvAr narrates with concern"He is the dear consort of Sri Mahalakshmi(thirumAl) and is the soul benefactor who makes His devotees enjoy Him.

As said in Sri Ramayanam AraNya kANdam 37.18," yasyasA janakAthmaja -apramEyam hi thathEja:" one cannot measure the greatness of the person who is married to the daughter of king janAka.He possess not only the  external beauty but also the supreme qualities to marry the nayaki.

Talaivi is not even uttering (pEr anRi pEchu illAl) the divine names of other divya desa emperuman's and other names which indicate the other states of the lord like para, vyUha and vibhAva);

Oh ladies and other relatives! What shall I do for her present state?"(1)

3652.She praises only thirupuliyur!

Thirupuliyur is being lauded

in this pasuram.Emperuman's crown's beauty and His ornaments is described in detail and tirupuliyur which is surrounded by beautiful gardens with punnai trees is being admired.

The sakhi does not know what to do? She cries,"Oh mothers! This state was neither created by you nor me; His divine crown "thunnu sUzh sudar nAyiRu"resembles the sun which has brightness and unrestricted radiance and other similar objects such as planets,stars etc and they are all found roaming atop the mEru mountain;His divine ornaments such as necklace matches the beauty of the moon"am sudar madhiyum pUNdu" that has cool rays;parankusa nayaki remains truthful to these aspects and she remains united with Him at thirupuliyur which is dense in gardens and groves.

How did she locate this beautiful  town which is as glittering as her ornaments? Is she being carried away by His beauty? exclaims her friend."(2)

3653.She is always in praise of the glory of tirupuliyur!

In the third pasuram,when questioned how does merely decribing the beauty of the lord( which was done even by the rishis)who is residing in thirupuliyur which has tall mansions(poru padai) tell us of their union,the friend justifies and says "thalaivi's words and repeated recitation(shedding her shyness) of divine names day and night(pugazhum ivAl ninRu irA pagal) which relate to His valour that resemble the words of sitA piratti in Ramayanam Aranya kANdam 30.40 "bharthAram parishasvajE" which means she firmly embraced her spouse"speaks of their union.

 The saki continues"Thalaivi praises the beauty of thirupuliyur and adores emperuman who is being praised even by His enemies (similar to setting fire to  an ocean with agitated tides) enters the battle field with His well fitted weapons ( which suit emperuman aptly and which are ready to fight) one- like the radiant tiruvAzhi in his hands and destroys the enemies.Nayaki says that the flourished town itself is enough to stop the enemies from seeing Him and says that she is praising thirupuliyur (which remains until the end of kalpa ) ignoring AzhvAr tirunagari.Thus the nAyaki is being captivated by the valour of emperuman residing in thirupuliyur.(3)

 

3654.She always chants the divine names of devapirAn!

She is uttering the divine names of thirupuliyur.

Emperuman who is being worshipped by the nithya suris, who consumed and spat out the three worlds is residing in tirupuliyur a wealthy town. 

ParAngusa nAyaki who is wearing ornaments of divine names of such lord is residing in 

thirupuliyur (surrounded by beautiful gardens ("Ur vaLam kiLar") and fertile fields ((thaN paNai)  and which is filled with water bodies ("Er vaLam kiLar") sugarcane and paddy crops))is speaking energetically about her lord (which was not seen yesterday).Everytime she chants emperuman's divine name it looks as if she is wearing another ornament.("ip punai izhaiyE") says her friend.

(4)

3655.She is plunged into the ocean of bliss of emperuman!

In this  pasuram parankusa nayaki's friend says that the state of the nayaki itself reveals that she is immersed in the amazing qualities of emperuman. 

Saki continues :She is united with the emperumAn who is the controller of all worlds (mU ulagu Ali) and who is residing  in the divine town of tirupuliyur (munaivAn) which has blossomed lotus flowers in their water bodies. One cannot enjoy either the beauty of her clothes(Adai udaiyum)or her ornaments( which she wore previously) as they are beyond our imagination.She now appears frèsh like a water field and is happily bonded with her lord who is the benefactor(appan).Hence it is difficult to bring her back from the ocean of emperumAn's kripA".("thiruvArul mUzhginaLE")(5)

3656.Several signs prove her union with kannan!

In continuation of the previous pasuram thalaivi's friend says "He captivated her by his beauty and by the quality of easy approachability.(Sezhu nIr niRak kaNNa pirAn).He mercifully interacted with her for a long time and pursued her.This can be witnessed through the signs on her body and in her mannerisms. I knew this by His quality of magnanimously accepting others shedding their (good or bad) qualities whatsoever.  The nayaki's lips seem to resemble the fruit of areca nuts and these trees (tiruvarul kamugu) are believed to grow not out of water but out of the kataksham and generosity of pirATTi and emperumAn".(6)

3657.She attained the divine feet of kannan!

Parankusa nAyaki's friend says "Even the plants of thirupuliyur like the betel creeper(mellilai) which has tender leaves and areca trees which has soft lower portions (which loosens as it grows) are bonded to each other. The plaintain trees which is having rich leaves like flower petals and  produces tasty ripened bananas(In kani sUzhndhu) are affectionate towards the coconut trees with has thick leaves showing that thiruppuliyur((where the wind(maNam kamazhndhu) enters the grove, absorbs the fragrance and got stuck there)) is also known for its wealth of love(proved even in plants and trees).Thus it is quite natural that the nayaki got carried away by the beauty of Krishna and reached His divine tiruvAdi (thAl adaindhAl)and she cannot 

be relieved from His union."(im madavaral)(7)

3658.She sings the names of AnanthazhVan!

This pasuram speaks of the conduct of the residents of 

thirupuliyur.Nayaki's friend says "She is confident that the enperuman at thirupuliyur has good conduct and that is the main factor that attracted her towards Him.

Dear mothers! You were the ones who introduced her to me

Emperuman at thirupuliyur who is resting on the 1000 hooded tiruanantAzhvAn,the mattress (who) is the target of worship for all brAhmAnas, wise experts in samskRutam and vEdam,for all rituals such as yAgam. The fire (after the offerings like ghee etc, are poured into it ) gives rise to huge smoke and covers the dEvalOkam, the people in svargam and also hides the faces of the apsaras (diDa visumbil amarar nATTai maRaikkum ).  She is an obedient girl and shares with me about the beauty of emperumAn and His mattress AdhisEsha(pada aravu) and she says that she will not utter any other name other than His divine nAma and thus she enjoyed His company who is resting happily in tirupuliyur the abode of people with good character and behaviour".(8)

3659.She speaks good of no other town than tirupuliyur!

In this pasuram thirupuliyur emperuman's knowledge in vEdhantham is referred.

As spoken in earlier pasurams the thalaivi's friend opens up"Parankusa nayaki admires the beauty of thirupuliyur (which is surrounded by fertile fields and beautiful ponds having lotus flowers(which appear like a well lit (teevigai) lamp) and also filled with crocodiles,  and sings its glory all through day and night.(paravAl ivaL ninRu rApagal)These words itself are pramANam(proof) themselves andneeds no explanations.

She is constantly talking of the glory of the town.She imagines that the sounds of the vedams( which talk of the glories of the cool natured krishna) especially the musical samA vedam which are chanted by vaidikas and the sounds of the people preaching vEdhantam are louder than the sounds of the ocean. While the brAhmanas (puravAr kazhanigal soozh) argue and discuss on the vEdams she continuously amazes on the enjoyable feature of the town and sings about it merrily."(9)

3660.The divine mercy of tirupuliyur Mayapiran!

This verse speaks on the nayaki (who smells the fragrance of the cool tirutuzhaAy) attaining the divine mercy (thiruvaruLAm ivaL nErpattadE) of emperuman who is residing in kuTTanADu tirupuliyoor.

Tirupuliyoor (kunRam) has several attractive hill like mansions which are built with precious gems and the lord standing here looks like a tilak for the southern direction.

The nAyaki's friend feels that not only the divine mercy but also the tulsi (anRi maRROr upAyamen ivaL andaN tuzhai) fragrance is the acknowledgement of their union.(10)

3661.Sing these verses and get to serve the lord!

This decad will grant a perfect reward for every AtmA.

Those who practice and sing these verses among the thousand pAsurams which are coined with a garland of words by AzhvAr  who talks about his own nature of being in servitude in the great tamil language  (aDimai nErpaTT toNDar toNDar toNDan shaTakOpan ) will get an opportunity to serve the ultimate lord (who is the apt leader of all types of chEthanas and achEtanas ) who is greatly attached to his devotees. Thus AzhvAr talks on the greatness of the lord, the self and the result the reciters will get on reciting this prabandham. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.9			स्वदास्यनिष्ठां प्रकटयन् svadAsyaniShThA prakaTayan	The Lord of Tirupuliyoor, the one who reveals His servitor's fervent service.
8.9.1	784	स्वमूर्तिविलक्षणाय नम: ।	svamoorti-vilakShaNAya nama: |	The one whose form is non-pareil.
8.9.2	785	मकुटमुखमहाभूषणैर्भूषिताय नम: ।	makuTamukha-mahAbhooShaNair-bhUShitAya nama: |	The who is adorned with excellent ornaments like the crown, earrings,etc.
8.9.3	786	स्वार्हानॆकायुधाय नम: ।	svArhAnEkAyudhAya nama: |	The bearer of many beseeming weapons.
8.9.4	787	प्रलयसखाय नम: ।	pralayasakhAya nama: |	The friend during praLaya.
8.9.5	788	उज्जीवनॆ कर्षकाय नम: ।	ujjeevanE karShakAya nama: |	The one who ploughs the field for jeevAs to be uplifted.
8.9.6	789	भव्यत्वादि युक्ताय नम: ।	bhavyatvAdi yuktAya nama: |	The one having many favorable qualities.
8.9.7	790	सम्पन्निरवधिकाय नम: ।	sampan-niravadhikAya nama: |	The owner of immeasurable wealth.
8.9.8	791	अनन्तशयनाय नम: ।	anantashayanAya nama: |	The one who reclines on the serpent ananta.
8.9.9	792	नीरसमानवर्णाय नम: ।	neera-samAna-varNAya nama: |	The one having the hue of water/ocean.
8.9.10	793	आश्चर्यचॆष्टाय नम: ।	Ashcharya-chEShTAya nama: |	The performer of amazing feats.

TIRUVAYMOZHI 8.10
PASURAMS 3662 T0 3672
NEDUMARKADIMAI
BHAGAVATA KAINKARYAM

The previous tiruvAymozhi elucidated on “ananyArha sEshatvam”  - exclusive subservience of the jeevAtmA to Shreeman nArAyaNa.  In the eleventh pAsuram, NammAzhvAr called himself “toNDar, toNDar, toNDar, toNDar SaThakOpan meaning “AzhvAr is the dAsa of the dAsa of the dAsa of the dAsa of bhagavAn”. So, AzhvAr implies that Bhagavat sEshatvam gets transformed to bhAgavata sEshatvam.
 
Shaastras say that bhAgavata sEshatvam or “subservience to bhAgavatas or aDiyArs or servants of the Lord” is the extreme limit of Bhagavat sEshatvam or “subservience to bhagavAn”.  By serving bhAgavatas, devotees can taste the sweetness of serving bhagavAn.  In this tiruvAymozhi, with deep reverence to the bhAgavatas, AzhvAr explains why service to aDiyArs is greater than service to emperumAn.

NeDumArkaDimai is the tiruvAymozhi that inspired Madhurakavi AzhvAr to remain “aDiyArkku aDiyAr”, and follow ‘AchArya NiShTha’ as the means to liberation.

The guNa nAmam of this decad is “svadAsyAvadhim prakaTayan” - The one who reveals that service to Him must flow to all His devotees as well.

Synonyms used in this commentary:

bhAgavata – dAsa, aDiyAr, servant, servitor, toNDar, tamar, tadeeya.
bhagavat - of God, of Shreeman nArAyaNa, bhagavAn.
sEshatvam – subservience, sEsha – subservient.
kainkaryam – servitude, service.
bhagavat sEshatvam – subservience to bhagavAn.
bhAgavata sEshatvam - subservience to bhAgavatas or dAsas of the Lord. 

3662. BhAgavata sEshatvam - subservience to aDiyArs is the greatest wealth, parama nidhi.

AzhvAr says: The moment I perceived myself to be a dAsa of sarvEshwaran, the Lord was pleased and all my terrible sins have escaped from me and vanished away for good. If such is the greatness of being a bhagavat sEsha or a dAsa, should I talk about the fruitfulness of being a bhAgavata sEsha or a dAsAnudAsa? andO!Oh!
Even if I am offered trilOka aishwaryam (the riches of the extensive three worlds) as a reward, I shall reject it, and prefer to attain the feet of aDiyArs and offer kainkaryam to their feet. I, the big time sinner who has now crossed all the obstacles, shall never lose the opportunity of bhAgavata sEshatvam or servitude of aDiyArs. (1)

3663. BhAgavata kainkaryam is the supreme bliss, parama purushArtham.
The joy of ruling the spatial three worlds (aishwaryam), or attaining the higher realm known as kaivalyam where the AtmA enjoys itself continually, cannot even stand at par with the bliss of serving the sublime aDiyArs who serve and take refuge under the ornate, flower laden, ankleted feet of my Lord ammAn having a hue of the dark rain cloud.
“sayamE aDimai talai ninRAr” – This phrase refers to bharatAzhvAr who sought pAdukA’s help to rule the kingdom.
By prostrating the divine feet of such exalted aDiyArs, I have attained supreme bliss in this samsAra itself. (BhAgavata kainkaryam is Anandamaya although it is performed in this samsAra filled with men and matter). I, the sinner, is no fit for aishwaryam or kaivalyam. (2)

3664. BhAgavata kainkaryam is greater than bhagavat kainkaryam.

In this earth, f I am spiritually guided and engaged by shreevaishNavas having a small body and big brains filled with divine knowledge (siru mA manisar), why should I aim for bhagavat kainkaryam.  I shall remain in the service of aDiyArs in this earth for ever.
Does it befit this sinner to take refuge under the extremely fragrant, ever fresh lotus feet of my favorite, lotus eyed Lord vAmana who expanded his tirumEni in a unique, huge way that brought the three worlds under His feet in the same moment.
*Siru mA manisarAy – ShreevaishNavas are endowed with excellent qualities like bhagavat bhakti, gyAnam and anuShThAnam. Their service is at par or greater than that of nityasooris who are ever in perfect service of bhagavAn’s feet.  When we are surrounded and guided by such shreevaishNavas/aDiyArs, we need not worry about service to God. (3)

3665. BhAgavata kainkaryam in leelA vibhooti is godlier than bhagavat kainkaryam in Nitya vibhooti.
In the past, our beautiful Lord ammAn having crimson coral lips and crimson lotus eyes absorbed all the worlds in His divine stomach, blessed them, and regurgitated them. When my lips have the fortune of singing His effervescent and abundant kalyANa guNas, when my mind is blessed with the vision of His enchanting beauty, when my hands are holding flowers that beseem His beatific form, what is the harm in wandering around in this earth ever (leelA vibhooti)? If I follow the bhAgavata’s path in serving the Lord, I will become dear to them and get associated with them*. Isn’t that enough? Why should I wait to go to Paramapadam for bhagavat anubhavam when I am able to get it here in this world itself? 

*The sookshmam of this pAsuram:
AzhvAr worships bhagavAn because the bhAgavatas worship bhagavAn. This is true and pure bhAgavata sEshatvam - Serving bhAgavatas because they are dear to the Lord, and serving the Lord because He is dear to the bhAgavatas. (4)

3666. BhAgavata kainkaryam is tastier than bhagavat kainkaryam.
Even if I were blessed to enjoy the nitya kainkaryam under the twirling flood of radiant light emanating from the amazing Lord’s divine feet, or even if I were offered the kaivalyam or aishwarya abodes, would any of such experience match the experience of learning your guNas, translating it into this nectarine tiruvAymozhi, and sharing this tiruvAymozhi with the bhAgavatas?. For me who is born in this lowliest shareera, this vAchika kainkaryam offered to aDiyArs is itself amudam (supreme nectar). (5)

3667. Bhagavat guNAnubhavam is more fulfilling than vibhutvam/sarvEshvaratvam (the lordship of the three worlds.

 
This pAsuram is taken as a part of the fifth pAsuram.
My swAmi killed the haughty, red-raging kuvalayApeeDa elephant with His golden ring worn on his fingers. (pon Azhi kai- He first hurt him with the ring and then killed Him). He is the Lord for GaruDa on whom he flies, wandering around to seize the life of the huge asuras having tawny hair, and blazing, whirling eyes. 
Would lordship of the three worlds match the happiness gained by singing KrishNa’s myriad and matchless kalyANa guNas like sAdhu samrakshanam and dushTha nigraham as mentioned above? (nugarchchi uRumO?). 
 Even if AzhvAr was endowed with powers of jagat sRuShThi and samhAram, He wouldn’t enjoy it as much as experiencing bhagavAn through this tiruvAymozhi. (6)

3668. Bhagavat anubhavam in the association of bhAgavatas is more satisfying than having individual bhagavat anubhavam.

Instead of independent enjoyment of bhagavAn which is svayam purushArtham (individual goal), AzhvAr advocates the enjoyment of bhagavAn along with the aDiyArs which is bhAgavata-preeti-roopa bhagavat anubhavam (collective goal).  He says:

tani mAp pugazhE engyAnRum niRkumpaDiyAy – At a time when the universe was in a state of tamO guNa or asat, devoid of name or form (nAma or roopa), the Lord showed His compassion and decided to create the universe from the beginning. He caused the chEtans to combine with the achEtana body and organs so that they can worship Him and attain Him. This matchless kAruNyam of the Lord is referred by the phrase “tani mA pugazh”.  This compassion of the Lord is eternal and unfazed across eons and is extolled in the vEdantams.

tAn-tONri – The Lord decides to create and annihilate on His own will (sankalpa). The supreme Lord said to Himself, “bahusyAm prajAyEya” – May I manifest into many! He solely decides when and how to create and dissolve the universe. He is referred as “avApta samasta kAman” – The one who has obtained all His desires.

muni mA piraman mudal vittAy – He, the sage who always meditates on how to redeem the jeevas (muni), made Himself the parama kAraNa or the kAraNa brahmam/ the first seed or the material cause of shRiShThi (upAdAna kAraNam).

ulagamUnRum muLaippitta tani mA deivam – He is the great Lord who caused the three worlds to be manifested. Thus, He is the efficient cause of all creation (nimitta kAraNam).

 taLir aDik kIzhp pugudal anRi avan aDiyAr nani mAk kalavi inbamE nALum vAykka nangaTkE. 
All such greatness not-withstanding, AzhvAr would choose to enjoy bhagavat anubhavam by mingling with the bhAgavatas rather than falling under the tender feet of the supreme Lord all alone.  He also wishes that this bhAgavata sambandham stays for ever. (7).

3669. BhAgavata sambandham should be eternal.

The word “bhAgavata” means “those who are associated with bhagavAn”. Which bhagavAn? It is not a general term. AzhvAr explains both the terms.
BhagavAn is the one who brought forth the cool ocean called “EkArNava”. He then spread Himself across the ocean with His matchless form having manifold feet, manifold arms, and manifold heads (crowns). Sporting a tirumEni like a sapphire mountain covered with lustrous karpaga trees and flower beds, the Lord radiates the luminance of a thousand suns. I wish to be ever associated with the group of bhaktas of such Lord (tamargaL kooTTam). 
So, AzhvAr has explained the term bhagavAn in the first three lines and the term bhAgavata in the last line. (8)

3670. BhAgavata kainkaryam is selfless.

The Lord is the skilful one (sadir moorti) who can destruct the age-old miseries of His bhaktas completely. He can also destruct any new troubles that crop up. He is also capable of destroying any misery that affects the bhaktas as a whole. (tamargal kooTTa val vinaiyai nAsam seyvAn). He takes a variety of forms to achieve dushTha nigraham and sAdhu samrakshaNam (sadu moorti – alternative phrase to sadir moorti).   He is the valiant one who can fight enemies with His divyAyudhas like panchAyudhas and shODashAyudhas. Since He can fight readily at any time, he is the ever youthful one. He is also the father of the most handsome Lord manmada who wields the five flower arrows (pancha bANa).  

May the Lord shower His mercy on me such that I serve the servants of the servants of the servants of His direct, blemish free servants. (kOdu il aDiyAr tam tamargaL, tamargaL, tamargaL Amsadir tamiyErkku vAykka).  The shreevaishNavas are faultless because they serve the Lord selflessly without asking for any rewards. This type of service is called “ananya prayOjanam”.
 
“kOdu il aDiyAr” – Shatrugna is the example of selfless service to Bharata who is Lord rAma’s aDiyAr.  He is the epitome of bhAgavata sEshatvam. (9)

3671. BhAgavata sEshatvam is eternal.

The Lord’s tirumEni has the hue of the attractive “blue kAyA” flower. He has four majestic shoulders and holds the divine chakra. All the successive aDiyArs of the blue-hued Lord’s direct aDiyArs who are serving the Lord incessantly are my governing masters (en gOkkaL).  I fervently pray that I remain in the bhAgavata community for ever without separation, even as the tradition of bhAgavata sEshatvam continues to flourish steadily eons after eons. 

*neekkam illA aDiyAr* - This phrase refers to Lakshmana who served rAma without separating even for a moment. (10)

3672. Reciters of this tiruvAymozhi shall live along with their family in the service of bhAgavatas.

ShaThakOpan,the king of the beautiful cool kurugoor, has sung these ten verses out of the thousand on the handsome lotus-eyed Lord who pervaded the three worlds with His great governance. 
Those who recite these pAsurams well shall live as gRuhastas (householders) along with their wife and children, all of them in service of bhAgavatas. The whole family shall continue to flourish in the state of “tadeeya sEshatvam”.

? koNDa peNDir makkaLE, nalla padattAl, manai vAzhvar:

A question arises in our mind as to why the phalashruti grants gRushastAshrama (householdership), which is again a state in this samsAra and not mOksha. The clarifications is as follows:-

GruhastAshramam is sarvOpakArakshamam meaning “A gRuhasta or a householder serves everyone - the whole universe”.  According to Manusmtiti 3.77 - "As all living creatures subsist by receiving support from air, even so, the members of all orders namely the brahmachAri, gruhastAshrama, vAnaprastha and sannyAsAshrama subsist by receiving support from the householder". Hence gRushastAshramam or family life is held in the highest status. And if the family is blessed enough to have every member in bhAgavata kainkaryam, then every member is sure to attain mOksha. This is exactly the reward guaranteed by NammAzhvAr in this pAsuram. 

It is said that bhagavAn was so happy that AzhvAr’s service did not stop with Him but flowed uninterruptedly towards all of His servants, and hence He showed AzhvAr His endearing lotus eyes (alli malar kaNNan).

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 8.10			स्वदास्यविधिं प्रकटयन् svadAsya vidhim prakaTayan	The one who reveals how the devotee's service flows to all His devotees.
8.10.1	794	स्वकीयॆषु व्यामुग्धाय नम: ।	svakeeyEShu vyAmugdhAya nama: |	The one who is allured by His own devotees.
8.10.2	795	अमलघनरुचॆ नम: ।	amala-ghana-ruchE nama: |	The one who has a spotless, nimbus cloud like form.
8.10.3	796	वामनाय नम: ।	vAmanAya nama: |	The one who appeared in an enchanting tiny form.
8.10.4	797	आपद्बन्धवॆ नम: ।	Apad-bandhavE nama: |	The sure help in times of peril.
8.10.5	798	आश्चर्यभावाय नम: ।	AshcaryabhAvAya nama: |	The one having unbelievable skills.
8.10.6	799	अहितनिरसनाय नम: ।	ahita-nirasanAya nama: |	The one who routs evil.
8.10.7	800	लोकसृष्ट्यादिशक्ताय नम: ।	lOka-sRuShTyAdi-shaktAya nama: |	The one who has incredible strength to create, sustain and annihilate the worlds.
8.10.8	801	अब्धौ शायिनॆ नम: ।	abdhau shAyinE nama: |	The one who reclines on the ocean.
8.10.9	802	श्रितदुरितहृतॆ नम: ।	shrita-durita-hRutE nama: |	The one who wipes away the sins of the devotees with ease.
8.10.10	803	अतसीपुष्पकान्त्याकर्षकाय नम: ।	atasee-puShpa-kAntyAkarShakAya nama: |	The one having the attractive color of the atasee/linseed flower.

AZHVAR EMPERUMANAR DESIKAN TIRUVADIGALE SHARANAM.