TIRUVAYMOZHI 10

 

TIRUVAYMOZHI 10.1
PASURAMS 3783 TO 3793
TAALA TAAMARAI

NammAzhvAr first said, ‘nALEl aRiyEn enakku uLLana’(tiruvAymozhi 9.8.4), realising that it’s time to leave his mortal body though unaware of the date of final departure.  In tiruvAymozhi 9.10.5, AzhvAr proclaims that Lord Sriman Narayana is the one who can grant the eternal abode of paramapadam- ‘maraNam AnAl vaikuNTham koDukkum pirAn’ (tiruvAymozhi 9.10.5). 

In this tiruvAymozhi 10.1, AzhvAr feels relieved and confident that he will be shedding his mortal body soon and chooses tirumOgoor kALamEgha perumAn as the perfect guide to lead his soul through the long path to paramapadam. Hence tirumOgoor perumAl is referred in tamizh as "vazhi tuNai perumAL".

The guNa nAma of this decad is “sadgati:” – The best guide.

Lord nArAyaNa is the one who can grant mOksha and lead the path to ShreevaikuNTham. Why?

It is arduous for the subtle soul to leave the mortal body which was attached to the earthly possessions since aeons. The path to ShreevaikuNTham (nitya vibhooti) is unfamiliar for the chEtanAs on the earth (leelA vibhooti). Hence our escort during our final journey should possess amazing kalyANagunas. He should be the epitome of knowledge (sarvagyan), jagatkArakan, jagatrakshakan, sarvavyaapi, antaryAmi, bhaktaparAdheenan and Apatsakhan. He should be selfless, compassionate, without expectation and discrimination, able to remove our ignorance, eliminate and neutralise our karma vAsanas (virOdhi nirasan sAmarthyan), and grant the highest state of mOksha to free us from the cycle of births. EmperumAn shreeman nArAyaNa alone possesses these qualities. NrusimhapurANam (18.33) : There is none superior to Lord kEshava - सत्यं सत्यं पुनः सत्यं उद्घृत्य भुजमुच्यते | वेदाच्छास्त्रं परं नास्ति न दैवं केशवात् परम्||

Thus, AzhvAr resolves that the Lord who possesses all these attributes is the befitting escort during our final journey. He resides in tirumOgoor divya dEsam as kALamEgha perumAn. 

VARAHA CHARAMA SLOKA- In varAha purANam (114.64-65) VarAha perumAn promises to His beloved consort Bhoomi dEvi to grant the highest abode of moksha to those who surrender (perform prapatti) to Him. 

स्थिते मनसि सुस्वस्थे शरीरे सति यो नर:, धातुसाम्ये स्थिते स्मर्ता विश्वरूपं च मामजम्|

ततस्तं म्रियमाणम् तु काष्ठ पाषण सन्निभम्, अहं स्मरामि मद्भक्तं नयामि परमां गतिम्||

If a devotee devotedly contemplates on me when he is in a healthy state of mind and body, acknowledging firmly that I am the sarvEshavaran, I promise to be by his side when he is lying speechless on his deathbed and reach him personally to the supreme abode of paramapadam. 

Swami Desikan elucidates the final journey of the soul to paramapadam beautifully in sharaNAgati deepikA sloka 37. 

वागादिकं मनसि तत् पवने स जीवे, भूतेष्वयं पुनरसौ त्वयि तैः समेति | 

साधारणोत्क्रमण कर्म समाश्रितानां, यन्त्रा मुकुन्द भवतैव यथा यमादेः ||

Oh! Mukunda!!The unparalleled One! When the jeeva exits from the body (called utkramaNam) you embrace the soul and lead the soul along the archirAdi mArgam or the dEvayaana path to paramapadam. Dear Lord! You manage it all alone! 

Swami Desikan interestingly explains in detail the release of the soul and its path to paramapadam in his grantham Shreemad RahasyatrayasAram in niryANAdhikARam and gati-vishEshAdhikAram. 

3783. kALamEgha perumAn is our escort while going to ShreevaikuNTham. 

The majestic kALamEgha perumal considers the prosperous tirumOgoor divya desam as a more conducive place than paramapadam. He resides here with pride and contentment. This kshEtram flaunts large attractive pink lotuses dangling on tall and long stems, resembling strong pillars made of gems. The long stems resemble the divine tiruvaDis of perumAn during trivikrama avatAram. The slender, bent, ripe, paddy kernels appear as if the dEvas are bowing their heads prostrating the divine feet (tALa tAmarai taDamaNi vayal tirumOgoor). The enticing, strong, majestic shoulders of this Lord are those that vanquished the fearful asuras. His attractive curly tresses seem to convey that he is the one who can eliminate our sorrows (kEshavah klEsha nAshanah - केशवः क्लेश नाशनः|). The pearl red lips are appealing like the kOvai fruit. Hence there is no other better escort to paramapadam than kALamEgha perumal (kALa megattai anRi maRRu onRu ilaNgatiyE). (1)

3784. AzhvAr admires tirumOgoor divya dEsam. 

 The Lord’s cool tuLasi garland sways beautifully as he walks.   He who is glorified by the thousand divine nAmAs (Ayiram pEr uDAiya ammAn) has a strong reason to reside permanently in tirumOgoor. This kshEtram is the abode of esteem vedic scholars adept in the study of the vedas. They are so pious and humble that they would consider every devotee who comes to prostrate the lord here as equal to them (nalaN koL nAnmaRai vANargaL vAzh tirumOgoor). Hence pleased with such bhAgavatAs this emperumAn who possesses kind qualities, who is the crux of the vedas (apourushEyan) resides here. Taking refuge in the divine tiruvaDis of this lord (ilaNgadi maRRu onRu emmaikkum) whose shadow is like a big pond of virtuous qualities is the only option for a chEtana in every birth. (nalam kazhal avan aDi nizhal taDam inRi yAmE). (2)

 3785. AzhvAr praises the emperumAn of tirumOgoor. 

KALamEgha perumAn has the capability to vanquish our inner enemies, the indriyas, the vAsanAs and earthly attractions (virOdhi nirasana sAmarthyam). Due to His kAruNyam, He will easily succumb to us even if we praise him falsely.  He fulfils our desires (ishTa prApti) and eliminates our obstacles (anishTa nivrutti). Protecting the devotees in the three worlds is His pastime. Having realised the eminence of this perumAn, the four headed BrahmA, Shiva, Indra and other celestials approach the Lord of this kshEtram as their sole saviour (ananyaprayOjanam). They praise Him repeatedly being well aware that He alone, but none can be their refuge. (anri yAm oru pugal iDam ilam enRu alaRi). Thus, I humbly approach Him and accept the Lord of tirumOgoor as the only companion during my final journey to reach srivaikuNTham (nanRu nAm ini naNugudum namaduniDar keDavE). (3)

3786.  AzhvAr calls upon the bhAgavatAs to enjoy the Lord along with Him. 

The celestials and the rishis ceaselessly sing His divine names and plead to the Lord with utmost devotion to wipe off their hurdles. The ever-compassionate Lord is overwhelmed that His devotees remember him during their hardships and seek Him as their sole refuge! This results in His beautiful tirumEni becoming more radiant due to immense joy (suDar koL sOdiyai). Just as the Lord came down to tiruppArkaDal and reposes on the open-hooded serpent for the benefit of the celestials, the Lord stands in the divya dEsam of tirumOgoor for the jeevAs on the earth. 

 O bhaktAs! O bhAgavatAs! Join me! Let us go together and glorify the tiruvaDis of Lord of tirumOgoor and earnestly ask Him to dissolve our hurdles (iDar keDa adi paravudum toNDeer vaminE). (4)

3787. AzhvAr persuades devotees to take refuge in tirumOgoor kshEtram. 

The supreme Lord Shreeman nArAyana has come down to reside in this kshEtram of tirumOgoor for us to enjoy His divya tirumEni and kaLyANaguNAs. The sweet sugarcane and the rich tall paddy kernels which give shade to the sugarcane reveals the prosperity of this divya desam. 

O bhAgavatAs! Please come assuredly! (toNDeer vammin).

His tirumEni is filled with effulgence as it is full of sattvagunA (tEjomayan-suDar oLi). 

He is the unparalleled one (adviteeyan-oru tani mudalvan), the jagatkArakan or the cause of creation of the entire cosmos. He does not stop only with creation; he is the cause of sustenance (sarvadhArakan) and protects the entities when they are in danger (sarvarakshagan). 

He is the one who measured the cosmos and the three worlds with His tiruvaDis and retrieved it from mahAbali (trivikraman-aNDamum moovulagum aLandAn). 

Hence let us perform pradakshina to tirumOgoor kshEtram and celebrate by dancing joyfully (kOyilai valanseidu iNgu ADudum koottE). (5)

 3788. Now AzhvAr instils fondness in the people towards the Lord by describing His beauty and attributes. 

The emperumAn whom I aspire to describe resides in the prosperous land of tirumOgoor with abundant water resources and lavish paddy fields. He is kaNNan, the beautiful dancer who mesmerises everybody by His walk, dance, and sweet music of the flute (koottan). He is kOvalan who protects the cows and enlivens them by dancing and playing the flute. He is fear of death to the deadly asurAs. He is the perfect delight for the nityasooris who perform permanent kainkaryam (iniyavan). He is a pleasure to the rishis who glorify Him and an adorable one for us who sing His praises. He is the most reliable charming Lord (inbam vAytta) and our sole relative (Attan) who will remain our eternal protector. Come! Let’s go and prostrate this emperumAn! Our wisest choice would be to consider the divine lotus tiruvaDis of tirumOgoor perumal as the means and refuge (attan tAmarai aDi anRi maRRilam araNE). (6)

3789. AzhvAr elucidates the beautiful creation performed effortlessly by the Lord to instill trust that He alone can be our protector. 

Merely by His sankalpam, emperumAn created the vast moola prakruti which spreads indefinitely as the material cause for creation (vAn perum vAzh tani mudalA). Then He created the huge water body (suRRu neer paDaittu). From the water, he created the first sage BrahmA (tonmuni), then the dEvas and the worlds consecutively. Then,  He created the worlds with material attractions as a place for the jeevAs to dissolve their karmas and reach emperumAn through bhakti or prapatti. This amazing jagatkArakan resides in tirumOgoor (ulagu seivAn tirumOgoor). Let us proceed to the temple to perform pradakshina around the temple. He alone is fit to be our rakshakan who can completely destroys our miseries (nam tuyar keDum kaDidE). (7)

3790. emperumAn alone is the one to be attained (prApyam-siddOpAyam), asserts AzhvAr. 

The city of tirumOgoor, abode of the Lord has the sublime groves and beautiful lakes as a precious ornament. Furthermore, it hosts the Lord who is hailed by a  thousand names (Ayiram peyargaL uDaiya). He is none other than rAmapirAn, the gem of a son borne by Dasharatha Chakravarthy who vanquished the deadly asurAs (dayaradan peRRa maragada maNi). O noble devotees! Please resolve quickly to visit this temple to receive His copious grace by prostrating Him. Hold on to Him very firmly as he is the most compassionate lord and the parama purushArtam to be attained. He who is capable of freeing us from all our sorrows will relieve us from our deadly vAsanAs which prevent us from attaining Him (tuyar keDum kaDidu aDaindu vandu aDiyavar tozhumin). (8)

3791. AzhvAr counts his blessings for reaching tirumOgoor and choosing the Lord as his escort.

 He is worthy to be our escort to paramapadam, says AzhvAr. As we travel with Him, His attractive tiruvaDis cool like a pond will quench our thirst. The glances of His beautiful eyes like a lotus flower are very soothing. His pearl lips and his enchanting smile removes our exhaustion. The elegance of the ornaments is enhanced due to the virtuous, four, broad shoulders capable of causing eternal fear to asuras. They bestow confidence on us when we are in danger. He is the mahAveeran (val araTTan). EmperumAn enjoyably does nityavAsam in tirumOgoor surrounded by beautiful dense groves. I feel extremely lucky to have reached this holy place (nAm aDaindanamE) closer to my hometown. It has instilled in me a feeling of security during my final journey (naNittu nammuDai nalaraN nAm aDaindanamE) (9).

3792. The devas exclaim, “We feel extremely gratified that we chose the lord of tirumOgoor as our protector and this kshEtram seems to be like a fortress for us. We have completely surrendered to Him out of fear of the asuras who continuously torment us. This Lord unfailingly comes in the form desired by us to protect us.” (kAma Roopam koNDu ezhundu aLippAn ). This Lord who flaunts this unique attribute resides in tirumOgoor. Thus, AzhvAr summons, O Like-minded bhaktAs! If you are unable to come and prostrate the Lord then contemplate on this divya dEsam, recite its name loudly and enjoy the blissful thought of having gained the opportunity to take its name. (nAmamE navinRu eNNumin Etta min numarkAL. (10)

PHALASHRUTI

3793. These ten beautiful pAsurams dedicated to the beautiful tirumOgoor are a part of the thousand pAsurams sung by NammAzhvAr as vAchA kainkaryam for the Lord who danced on pots saying, “Oh my devotees, watch me dance and achieve your goal”. Those devotees who learn and sing these songs awaiting  an escort in their final journey will have their miseries freed by kALamEgha perumAn (ivai Etta vallArkku iDarkeDumE). (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.1		सद्गतिः sadgati: |	The Lord of tirumOgoor, the best guide.
10.1.1	904	दैत्यानां नाशकाय नम: ।	daityAnAM nAshakAya nama: |	The destroyer of demons.
10.1.2	905	विधृततुलसिकामौलयॆ नम: ।	vidhRuta-tulasikA-maulayE nama: |	The one wears a crown that is decked with tulasee.
10.1.3	906	जयिनॆ नम: ।	jayinE nama: |	The victorious one.
10.1.4	907	सर्पाधीशॆशयाय नम: ।	sarpAdheeshEshayAya nama: |	The one who reposes on the serpent.
10.1.5	908	निरवधिकपरंज्योतिषॆ नम: ।	niravadhika-param-jyotiShE nama: |	The infinitely glorious one.
10.1.6	909	उल्लास्यभावाय नम: ।	ullAsya-bhAvAya nama: |	The one who sports enthusiastically (with gOpis).
10.1.7	910	लोकस्रष्टृत्वयोगाय नम: ।	loka-sraShTRutva-yogAya nama: |	The one who creates the worlds with His sankalpa.
10.1.8	911	दशरथसुताय नम: ।	dasharatha-sutAya nama: |	The son of dasharatha.
10.1.9	912	श्रान्तिहारिणॆ नम: ।	shrAnti-hAriNE nama: |	The one who removes fatigue.
10.1.10	913	कामरूपाय नम: ।	kAmaroopAya nama: |	The epitome of love.

TIRUVAYMOZHI 10.2
PASURAMS 3794 TO 3804
KEDUM IDARAYA
TIRUVANANTAPURAM

In this decad, NammAzhvAr glorifies “shree ananta-padmanAbhaswAmi” who reclines amidst the idyllic surroundings of Tiruvanantapuram. AzhvAr exhorts the samsArees to perform kainkaryam in this kshEtram and avers that service done in anantapuram kshEtram would deliver us from irrevocable sins and make way to the supreme abode through the archirAdi mArga.

AzhvAr also performs mangaLAshanam for many other divyadEsams like tiruvaTTAru, tirumAlirumchOlai, tiruppErnagar in the next few decads. Our poorvAchAryas reflected on why NammAzhvAr was extolling numerous divyadEsams in a series in the last few decads of His tiruvAymozhi. They arrived at the plausible reason as follows. 

“A bride who is ready to depart from her parent’s home to her husband’s place gets emotional. She visits her close relatives and friends one by one and bids adieu to them. In the same manner, AzhvAr who sensed that his ascent to the supreme abode was nearing, contemplates on the divyadEsams that are close to His heart and takes leave from the deities before entering His new home, the Paramapadam.”

The guNa nAma of this decad is “adhvaklEshApahartA” - The one who removes hurdles in the journey.

3794. Keshava nAmam removes all sufferings.

The moment we utter the name “kEshava”, all miseries will disappear.  YamadharmarAja’s servants who are accustomed to inflict pain on the departing jeevAtmAs, will run away.  With all hurdles thus cleared by the Lord who killed the horse demon kEshi*, let us enter the holy city of tiruvanantapuram where Lord PadmanAbha reclines lovingly on ananta, the serpent who spits fiery venom on the approaching enemies. Tiruvanantapuram divya desam is “paramabhOgya sthAnam”, the most enjoyable place as it is filled with ponds and paddy fields where bees buzz around with joy. 

*The demon kEsi mentioned in this pAsuram refers to an asura called “AdikEshi” who was troubling the dEvas in the beginning of creation. (Ref: Tiruvanantapuram Maahaatmyam by NAvalpAkkam Dr. U.Ve. Vasudevachariyar Swami). (1)

3795. Tiruvanantapuram is Paramapadam.

If you leave immediately today and reach the cool divya-kshEtram of tiruvanantapuram, you shall be relieved from the bondage of samsAra for ever.  Tiruvanantapuram is a beautiful city enriched with mansions as tall as mountains, and blooming gardens filled with kurundu trees, serundi trees and punnai trees. Those who can utter any of the thousand guNa nAmas of the amazing Lord PadmanAbha, actually live in Paramapadam itself because PadmanAbha kshEtram is the most coveted abode for the Lord of Paramapadam.  (2)

3796.  Utter at least one out of the thousand names of PadmanAbha.

The Lord who has GaruDa as the vehicle and His flag, the same Lord who ingested the worlds inside His stomach and expelled them, has taken abode in tiruvanantapuram.  If you resolve to reach this kshEtram immediately, all your diseases and sins will be destroyed. This, we tell you firmly for your good. Please recite any one of the thousand nAmams of the Lord and get elevated. (3)

3797. Those who worship Lord PadmanAbha with flowers are puNyAtmAs.

The Lord has come with fondness to dwell permanently in this beautiful city of anantapuram which is bordered by a long stretch of sea on the outside and decorated with fragrant groves and fertile fields inside.  Those devotees who worship this Lord humbly by offering flowers are blessed ones, Aren’t they puNyAtmAs worthy of good deeds? Do praise them without hesitation for they truly deserve to be appreciated! (4)

3798. Devotees of PadmanAbha will get rid of all sins and become nityasooris.

Those who devoutly worship Lord PadmanAbha by offering pure water (mixed with cardamom, edible camphor, etc.) and flowers, and contemplating on His tirunAmams will be relieved of birth and death.  Moreover, these devotees who are offering continuous servitude at the lotus feet of the sire of the fertile tiruvanantapuram, are equal to nityasooris of Paramapadam. This, I say firmly.  (5)

3799.  NityasamsAris and nityasooris enjoy equality at padmanAbhaswAmi temple.

My dear ones (namargaL)! Please listen to what I say! Lord gOvindA is the one who absolved the curse of Lord Murugan’s father Shiva (kumaranAr tAdai). The same Lord is residing in tiruvanantapuram. He is the chief of the dEvas  (amararAy) who wander around in the pride of possessing the immortal nectar. Lord VishvaksEna (amararkOn) is worshipping and doing antaranga kainkaryam along with His family of nityamuktas for PadmanAbha. We must also go there and serve the Lord.

This pAsuram is explained with sootra 183 of “AchArya Hrudayam”. 

ஸ்வஸைந்யபுத்ர சிஷ்ய ஸாத்யஸித்த பூஸுரார்ச்சநத்துக்கு முகநாபி பாதங்களை த்வாரத்ரயத்தாலே காட்டும் ஸாம்யம் அநந்தஸயனத்திலே வ்யக்தம்.

In tiruvanantapuram, Lord PadmanAbha’s face, navel and feet are seen through three separate doors. It is said that through the first door, the Lord reclining on ananta gives darshan of His face to vishvaksEna  (the commander-in-chief of the celestials). VishvaksEna takes approval in administrative matters from the smile of the Lord’s face. Through the second door, the Lord gives darshan of His navel to celestials like BrahmA and other dEvas who approach Him for help. Through the third door, the Lord gives darshan of His feet to samsArees like us who approach His feet pleading for ananta kainkaryam.  Lord PadmanAbha shows His attribute of "sAmyam" as He treats the nityasooris, the dEvas and the samsArees equally. Hence AzhvAr persuades devotees to do service at Tiruvanantapuram. (6)

3800. Cleaning the frontage of padmanAbhaswAmi temple will absolve all sins.

GOvindA (krishna)* who dissolved all the worlds in the deluge is my supreme Lord who preserves them in His stomach and creates all the chEtanas, the dEvas, the manushyas again.

*MahAbhArata sabhA parvam, 41.23

कृष्ण ऎवहि लॊकानाम् उत्पत्तिरपि चाप्यय: ।
कृष्णस्य हि कृतॆ भूतम् इदम् विश्वम् चराचरम् ॥
kRuShNa Evahi lOkAnAm utpattirapi chApyaya: |
kRuShNasya hi kRutE bhUtam idam vishvam charAcharam ||

It is krishNa alone who creates and destroys all the worlds. All the immovable and movable entities of this universe belong to Him.

This Lord has come to recline on the serpent bed in the mesmerizing tiruvanantapuram that is surrounded by fertile lands and water bodies in which vALai/sword fishes jump and play. If we clean, sweep or swob the entrance of the temple, all our deep sorrows will be eliminated.  This little kainkaryam itself will satisfy our long-felt desire for doing kainkaryam at the feet of Lord padmanAbha. (7)

3801. Dear devotees willing to associate with me! (Namargal uLLeer) I make this announcement for you to know (nAm umakku aRiya chonnOm). It is said that the most youthful KrishNa, the father of manmada has chosen to recline on the multi-hooded serpent in the beautiful anantapuram with all his heart. So, walk quickly to behold the divine feet of Lord padmanAbha. All your irrevocable sins will stand destroyed.

 An anecdote to explain the significance of this pAsuram:

In Shreerangam, AlavandAr had an appointment to learn yOga shAstra from “kurugaikkAvalappan”. He noted the appointed date in a small chit of paper and kept it safely.   Just then, the adhyayana utsavam was going on and ALavandAr attended the arayar sEvai on tiruvAymozhi. When the arayar was demonstrating the verse ‘நடமினோ நமர்கள் உள்ளீர்!”, ALavandAr set out to the holy tiruvanantapuram immediately inorder to get associated with nammAzhvAr and padmanAbha. After a few days of serving there, he recollected that He had to attend the yOga shAstra lecture. When he opened the chit, he found that the lecture was on the same day. Feeling sorry, he exclaimed, “Will I get a pushpaka vimAnam to reach Shreerangam?”. (8)

3802. AzhvAr was confident in the ‘tirukaNNapuram tiruvAymozhi of the ninth decad’ that he would attain mOksha at the end of his life. He now feels that his last day is nearing. So, he calls everyone and advises them before he parts. 

This is how krishNa asked YudhiShTra to learn the nuances of dharmashAstras from Bheeshma who was lying on the bed of arrows, waiting to depart in uttarAyaNa. 

MahAbhArata shlOka: KrishNa tells YudhiShTra:

तस्मिन् अस्मितॆ भीष्मॆ गौरवानां दुरन्तरॆ ।
ज्ञानानि अल्पीभविष्यन्ति ततस्त्वां शॊधयाम्यहम्॥

tasmin asmitE bheeShmE gauravAnAM durantarE |

gyAnAni alpeeb bhaviShyanti tatastvAm shOdhayAmyaham||

If Bheeshma the sun sets, who will guide you? Even if there is someone, who will listen to him? So, when he is alive, go to him and learn the intricacies of dharma. 

So also, AzhvAr calls up the samsArees and says: The final day I talked to you about is nearing. Let me tell you beforehand. The ever-fertile tiruvanantapuram is such a propitious place that by just offering fragrant flowers and incense with pure devotion at the feet of Lord vAmana, sins shall retreat by themselves. (9)

3803. The moment we say the name “mAdhava”, all our sins shall vanish. (mAdhava- The husband of mahAlakshmi - The name gets the power from the fact that it has the combination of VishNu, the universal father, and Lakshmi, our mother).  Those who regularly worship the Lord of the golden-walled tiruvanantapuram with sandal paste, lamps, incense, and lotus flowers, will enjoy undiminished fame. (10)

3804. Kurugoor mAran (nammAzhvAr), the leader of the AzhvArtirunagari, the city of groves blooming with flower clusters, has sung on the primeval being (Adi puruSha) residing in the ever-famous temple of tiruvanantapuram.  Those who recite these ‘five plus five’ out of the thousand pAsurams shall pass through the archirAdi mArga (pOy) and enter the abode of nityasooris.  They will be welcomed and served by divya apsaras having bamboo like shoulders bejeweled with exquisite ornaments.  (This is a figurative and not to be construed as sensual or material pleasure.) (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.2		अध्वक्लेशापहर्ता adhvaklEshApahartA	The Lord of tiruvanantapuram, the one who removes hurdles in our journey.
10.2.1	914	श्रीकेशवाय नम: ।	shreekEshavAya nama: |	The destroyer of foes like demon kEshi.
10.2.2	915	अद्भुतचरिताय नम: ।	adbhutacharitAya nama: |	The doer of amazing acts.
10.2.3	916	खगाधीशकॆतवॆ नम: ।	khagAdheeshakEtavE nama: |	The one whose has GaruDa as his flag.
10.2.4	917	आसन्नाय नम: ।	AsannAya nama: |	The one who is accessible to His devotees at tiruvanantapuram.
10.2.5	918	पत्यै नम: ।	patyai nama: |	The overlord.
10.2.6	919	अमरपरिषदामादिभूताय नम: ।	amarapariShadAmAdibhootAya nama: |	The progenitor of the whole gamut of dEvas.
10.2.7	920	सृष्टिमुख्यव्यापाराय नम: ।	sRuShTimukhyavyApArAya nama: |	The one who is engaged in exceptional acts like creation.
10.2.8	921	भुजगशायिने नम: ।	bhujagashAyinE nama: |	The one who rests on AdisEsha.
10.2.9	922	वामनाय नम: ।	vAmanAya nama: |	The one who incarnated in a short form.
10.2.10	923	माधवाय नम: ।	mAdhavAya nama: |	The beloved of shreedEvi.

TIRUVAIMOZHI  10.3
PASURAMS  3805 TO 3815 
VEY MARU TOL 

AzhvAr,  in the previous decad, wanted to perform servitude to the perumAL in tiruvanantapuram, along with other shreevaishNavas. Unable to do so, he is disheartened. "Is my inability to perform service, due to my unending association with the three guNas and vAsanAs? Or is it due to emperumAn's sankalpam?" AzhvAr wonders.

   In these ten pAsurams,  AzhvAr voices his anguish in the form of a torrent of outbursts as AyarpAdi girls, pleading with kaNNA to take pity on them and oblige.

     MaNavALa mAmuni, explains these pasurams entirely as AzhvAr's outcry, asking emperumAn why he is made to languish in this materialistic world. AzhvAr is comforted when emperumAn Himself speaks to him and clears his fears. 'senkanivAi engaLAyar thEvE".... these words refer to emperumAn pacifying AzhvAr and clarifying. 

     These  ten pAsurams are indicated as 'the morning quarrel' as against ' the evening quarrel ' in 9-9 ( malligai kamazh). 

      The guNa nAmam of this decad is "asthAnasnEha-shankAspadarasa: " The enchanter who is unduly suspected by His doting devotees.

3805. It is early morning.  The nAyaki is in bed with kaNNA. But the thought of kaNNA leaving her to tend to the cattle, leaves her in agony and she expresses her distress in this pAsuram. 

    Alas! My bamboo like shoulders droop, just thinking of the separation from You. Neither my loneliness nor my frail condition seem to be of any consideration for the cuckoos. They chirp happily and their tone only makes my distress worse.

    The groups of peacocks caw and create a furore, adding to my distress.

    The daytime,  when You will go off to the forests to tend to Your cows, seems like a thousand yugas to me. 

    You gaze at me with Your lotus eyes and make me yearn for You.

    O kaNNA! Surely, You are merciless! ( kaNNa nee thagavu illai)   (1) 

3806. KaNNA is amused that the NAyaki should crib, even when He is with her, and should cry about what is yet to happen.  Reassuring her and to give her more comfort,  He embraces her. The nAyaki,  instead of deriving joy and comfort,  feels it is a dream, doomed to get over. She cries and calls kaNNA merciless yet again.

   O kaNNA! You are merciless.( thagavilai thagavilaiyE).

Your affectionate embrace gives me joy, which extends up to the sky and makes my mind numb. I wonder if it is just a dream! 

   My love for You fills me entirely and pervades my soul. But alas! I have to be eventually separated from You. Hence I implore You to not go away after the cows to graze them.            (2) 

3807. KaNNA explains that it is His varNAshrama dharma to tend to the cattle. But the nAyaki  says that His dharma would only kill her and wasn't killing women the worst adharma? Hence she  asks kaNNA not to leave her alone.

    O kaNNA! If You go away with the cows, that will be the end for me( veevan). My soul will fume and get clouded( enadu Avi vevvuyir koNdu vEm)! I will be left with none to even help me!

    On the other hand, if I do survive this intensity of love, I do not know if I can see Your beautiful,  collyrium coloured tirumEni in front of me!( un anjana menial Attam kANEn).

     I do not know how I will survive the daytime when You are away from me( when You shall graze the cows, which shall appear like a yugam to me.) Tears stream down my eyes which are like two kayal fish in fight. 

     Alas! We are born as the ignorant Aychi( thozhuthaiyOm) girls in Your clan! Pray! Save us from this pang of separation .   (3) 

3808. KaNNA tries to tell them that the separation distresses Him as much as it does the AyarpADi girls. But the girls call Him a conniving, sweet-talking person!

     O kaNNA! You are not taking cognizance of our loneliness or the agony we undergo because of the separation from You. Leaving us in the lurch, You are heading off ,taking Your cows out for grazing.

     The sweet sugar coated words that You speak with Your red lips, are filled with mischief and are like nice intoxicating amrutham. It's sweetness spreads inside my heart and weighs heavily. Alas! My soul fumes and gets clouded!      (4) 

3809. The thought that kaNNan will, anyway, be gone with His cows, makes the AyarpAdi girls' grief worse!

    O kaNNA,  who is gone all day to graze the cows ! The words that You utter to comfort us, only adds fuel to our fuming hearts.

    With the blooming of the jasmine, spreading its fragrance all around, arrives the dusk like a rogue bull elephant. 

    You embrace us, the ignorant cowherd girls, close to Your chest, which is adorned with the glittering kausthuba ornament. The mullai garland that You wear, spreads its fragrance. We seek You to place Your lotus hand on our heads( and promise us that You will not go away to graze the cows and that You will remain with us.) 

3810. The cowherd girls declare that they wouldn't survive without Him and they do not approve of His behavior ( of having many other admirers).

    O kaNNA! Your katAksham, from Your deep ocean like eyes, removes all our worries.  Please place Your lotus hand on our heads(and  promise us).

    We know all too well that there are thousands of doting girls waiting to hold Your beautiful lotus tiruvadi and serve You. Even so, we cannot survive without You. We shall cry our eyes out! Our hearts are not in our control. Hence, even if You leave us for just a moment, to graze the cattle,  our soul will melt and waste away like wax.               (6) 

3811." Not only the separation,  but also the fear that some danger might befall You, gives us immense grief", say the AyarpAdi girls.  

    O blue hued KaNNA! Our bangles fall off our wrists; our waist band also slips off; tears stream down from our lotus like eyes; our shoulders droop...when You go away to graze the cows, out into the forest, making Your tiruvadi sore.

      When You are away grazing , I fear that asuras( sent by kamsA) might harm You. The very thought makes my heart melt and, waste away like wax.         (7) 

3812. More fear of asuras harming kaNNA unsettles the AyarpAdi girls, as expressed in the rest of the pasurams. 

    My dear soul is disturbed thinking of the dangers You shall face from the asuras,  when You are away grazing the cows. 

   O kaNNA! Do not go behind the cattle ! Do not leave us alone!

    Remain here with us, flashing Your eyes ,which are capable of binding everyone, with lotus like eyes, lotus like lips and hands and draped in the beautiful yellow garment, the peetAmbaram.    (8) 

3812. The Aychi girls say that as long as kaNNA is in their sight, they didn't mind even if He was in the company of other girls!

   O kaNNA! swAmi! If You are happy in the company of other Aychi girls, it will make us happy too! We are not jealous about it. It is enough if You do not go to graze the cows.

    The asuras, at the behest of kamsA,  roam around in the forest in various forms. If You get caught, You might end up in some fight and land up in trouble. So please listen to me and do not leave us alone.       (9) 

3813. The girls reiterate their fear for kaNNA's safety and implore Him to listen to them and stay with them.

    O! The lord of the AyarpAdi clan! KaNNA! One with red lips!

    The dangerous asuras sent by kamsA,  roam about in the forests sending fear waves into the hearts of the sages and the rishis. You, kaNNA , are without any aid or help. You are not even taking the help of balarAmA. I am more concerned because You are alone and not even with Your brother. O kaNNA  listen to me! Why don't You stay back with us. Why is it that You prefer to go away to graze the cows?   (10) 

3815. Tirukurugur AzhvAr,  nammAzhvAr,  who lives on the banks of the river thAmraparNi, tiruchangaNi thuRai, composed these 1000 verses in praise of emperumAn kaNNan's divine tiruvadi.  KaNNA,  the lord of the AyarpAdi clan has beautiful red lips.

    These pAsurams are set as a garland of words of the AyarpAdi girls,  who grieve to part with kaNNA and beg Him not to go away to graze the cows.

    Reciting these pAsurams shall give all the benefits as the rest of the tiruvAymozhi pAsurams.

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.3		अस्थानस्नेहशङ्कास्पदरसः asthAnasnEha-shankAspadarasa: |	The enchanter who is unduly suspected by His doting devotees.
10.3.1	924	अम्भॊजाक्षत्वकीर्तिमतॆ नम: ।	ambhOjAkShatvakeertimatE nama: |	The one renowned as the lotus-eyed one.
10.3.2	925	यदुकुलजनानाय नम: ।	yadukulajanAnAya nama: |	The one who incarnated in the Yadu clan.
10.3.3	926	श्यामलात्मनॆ नम:।	shyAmalAtmanE nama:|	The blue hued one.
10.3.4	927	गॊविन्दाय नम:।	gOvindAya nama:|	The protector of cows, gOvindA.
10.3.5	928	प्रियॊद्यद्वचनपराय नम: ।	priyOdyadvachanaparAya nama: |	The one who speaks loving words.
10.3.6	929	चक्रराजायुधाय नम: ।	chakrarAjAyudhAya nama: |	The one who has Chakra who is the king of weapons.
10.3.7	930	श्रीनीलाश्मप्रभाय नम: ।	shreeneelAshmaprabhAya nama: |	The one who has the lusture of blue sapphire.
10.3.8	931	अतिसुभगाय नम: ।	atisubhagAya nama: |	The extremely charming one.
10.3.9	932	गॊपनिर्वाहकाय नम: ।	gOpanirvAhakAya nama: |	The one who manages the work of the gOpas/cowherds efficiently.
10.3.10	933	गॊपनिर्वाहकाय नम: ।	gOpanirvAhakAya nama: |	The one who protects the gOpas.

TIRUVAYMOZHI 10.4

PASURAMS 3816 TO 3826
SARVE TAVANERIKKU

In the third decad, AzhwAr was sad that KrisNa was leaving Him and going away to graze the cows. EmperumAn rejuvenates AzhvAr by telling him that He will never ever leave Him henceforth.  Pepped up with His assuring words, AzhvAr sums up the manner in which His devotional surrender led to the easy attainment of bhagavAn. 

The guNa nAmam of this decad is “bajadbhi: sugama:” – The one who is easily accessible to His devotees. 

3816.Damodaran's divine feet is attainable by bhakti.

In the first pAsuram, AzhvAr says: The sacred feet of EmperumAn who holds dominion over both the spiritual and material realms, are readily attainable for His devotees through the practice of bhakti yOgam.

EmperumAn possesses a dark form resembling a black cloud and has divine lotus-like eyes. He serves as the inner soul (antarAtmA) of the entire universe, which is characterized by the five elements. He wields a divine chakra to protect His devotees readily. He is revered by the inhabitants of paramapadham, who joyfully recite his divine names in a spontaneous order, celebrating his beauty, suitability, and role as their protector. The divine feet of emperumAn who owns ubhaya vibhUthi (spiritual and material realm), who is easily approachable for his devotees, can be attained through devotion. (1)

3817.The reddish eyed tirumAl governs me everyday!

"SarvESvaran, the lord of MahAlakshmi, has cleared my path of obstacles and lovingly accepts my everyday service in this world.

EmperumAn's greatness surpasses even beings like BrahmA and the denizens of higher realms. To catch a glimpse of Him, one must hold Him in their heart with utmost devotion. His divine form, adorned with Goddess Lakshmi, is graced with resplendent, reddish eyes symbolizing boundless wealth. Every day, EmperumAn graciously accepts my daily service in this material realm, cleansing me of both virtuous and sinful karma." (2)

3818.I held kannan's divine feet on my head!

In the third pAsuram, AzhwAr says I decorated my head with those divine feet of the Lord of nappinnai, who eliminated my bondage with samsAra. 

EmperumAn who bears the divine chakra in His hand, safeguards us by eliminating all obstacles. Under His benevolent gaze, our sorrows, even those rooted in our birth, are forever banished. We are free from worries, whether self-imposed or caused by others. I have been blessed with the sacred vision of the Lord's divine feet, who is the cherished consort of nappinnaip pirAtti whose eyes gleam like sword and keNDai fish and who is filled with shyness. I humbly place this emperumAn’s divine feet upon my head." (3)

3819. Emperuman has entered my heart!

In the fourth pAsuram, AzhwAr says : No one can ever separate me from sarvESvaran who dwells strong in my heart."

I have humbly laid EmperumAn's divine feet upon my head. He, the merciful protector of all, graciously stood on Tirumalai, without seeking anything in return, and is revered by the eternal sages. I find contentment in the certainty that EmperumAn has taken residence in my heart and remains unwavering, a presence that cannot be shaken." (4)

3820.  My favorite ChakkarapANI!

In the fifth pAsuram, AzhwAr says “No one can understand what emperumAn is doing for me”. 

I hold unwavering faith in EmperumAn's perpetual presence within my heart. He is the illustrious lord, bearing the divine chakra. He is secretly thinking of ways and means to take me to His glorious abode (kaLvam periduDaiyAn). He cherishes my songs more than that of others. While His actions are always truthful for His devotees, they may take a different form for those without devotion. EmperumAn, the one who reclines on the serpent mattress (anantasAyee), who is inherently united with His devotees, is our ultimate aspiration. (5)

3821. I surrendered under the feet of emperumAn!

In the sixth pAsuram, AzhwAr says: I surrendered unto the divine feet of the Lord who accepts devotees without scrutinising them and places them at par with nityasooris. 

For mumukshus who place the Lord reclining on the serpent, in their hearts and always pursue Him through devotion and wisdom, He showers abundant blessings. EmperumAn placed rudra who having the young crescent moon of the sky in his matted hair and offered Him a place on one side of his divine form. I got to surrender unto the divine feet of such emperumAn who is benevolent towards us. (6)

3822.Oh heart! Always worship AzhiyAn!

In the seventh pAsuram, AzhwAr says : Immerse in sarvEshvaran every day for all your hurdles to be eliminated..

EmperumAn, whose complexion glows like a blue gem, and who effortlessly clears the path to enjoyment just as He did with the demon Madhu, grants me the privilege to revel in His divine beauty. He wields a divine chakra that's both a striking ornament and a formidable weapon to protect His devotees. He possesses the power to liberate us from the cycle of birth and graciously accept our service, shielding us from the sorrows of samsAra. Oh heart, continue to worship EmperumAn, the supreme, greater than all, surpassing even BrahmA, and find boundless joy in His presence. (7)

3823.Never forget the divine feet of kaNNan!

In the eighth pAsuram, AzhvAr says: I want to enjoy kaNNan ceaselessly.

EmperumAn, the possessor of the divine chakra, whose greatness transcends even the deeply devoted nityasooris, stands alone during the time of dissolution of the universe as He is the original creator of all entities including time. He diligently watches over His creations and protects them time and again. EmperumAn, with pride and delight, lifted and safeguarded the cowherd clan. My heart shall never forget the divine feet of EmperumAn and shall ever enjoy Him. May this joy be perennial. 'AzhiyAn' also refers to “the  one with profound inner qualities.".(8)

3824.Paraman ordered me to serve Him!

In the ninth pAsuram AzhvAr says: It is emperumAn who guided Him through His teachings.

Previously, the supreme Lord of all, compassionately unveiled confidential knowledge and explained it widely through scriptures (bhagavat geetA,etc). This revelation kindled in me an enduring devotion and a commitment to servitude. I gazed upon the divinely enchanting lotus feet of EmperumAn as I served Him. In the bliss, all sorrows, including egotism (ahankara) and possessiveness (mamakAra) which are obstacles to true enjoyment, were completely removed, leaving no residue behind. (9)

3825. His divine feet is our only refuge!

In the tenth pAsuram, AzhvAr concludes: The lord who is the refuge for prayOjanAntaraparas (those who seek benefits) and who fulfils their desires, is the goal for bhaktimAns (followers of bhakti yOgam – ashTAnga yOgam) and prapannas (those who have performed prapatti) as well. 

Every day, the deities, including BrahmA faithfully follow the prescribed rituals in the scriptures, directing their heart toward EmperumAn, the lord of prosperity (Sriya:pathi), to attain their aspirations. They offer incense, lamps, flowers, and water in all directions. The divine feet of EmperumAn, who graciously receives the prayers and surrender of even deities like BrahmA is the refuge for devoted worshippers who possess unwavering faith (ananyaprayOjanas). (10)

3826. Learn these pAsurams and acquire the divine result of kaNNan's tiruvaDi.

AzhvAr concludes in the last pAsuram thus:  EmperumAn is the prApya (goal) and prApaka (means), since he is infatuated towards his devotees.  He is the supreme Lord without a second. He is the Lord who protects everyone with His majestic shoulders. NammAzhwAr, the leader of thiruvazhudi kingdom mercifully sung about such emperumAn in the form of a garland of words set in andAdi style. Those who learn and practice this decad among the thousand pAsurams shall attain the distinguished pair of divine feet of krishNa as the reward. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.4		भजद्भिः सुगमः bhajadbhi: sugama: |	The one who is easily accessible to His worshippers.
10.4.1	934	श्रीमद्दामॊदराय नम: ।	shree-maddAmOdarAya nama: |	The Lord of Shree, who allowed Himself to be bound by a rope - dAmOdara.
10.4.2	935	अमरपरिषदामप्यगम्यत्वभूम्नॆ नम: ।	amara-pariShadAm-apy-agamyatva-bhUmnE nama: |	The one who is imperceptible even to the council of immortal dEvas.
10.4.3	936	चक्राधीशायुधाय नम: ।	chakrAdheesha-AyudhAya nama: |	The one who holds the chakra which is the greatest of all weapons.
10.4.4	937	वटदलशयनाय नम: ।	vaTadalashayanAya nama: |	The one who reposes on the banyan leaf.
10.4.5	938	नागराजेशयाय नम: ।	nAgarAjEshayAya nama: |	The one who reposes on the serpent king, AdisEsha.
10.4.6	939	मॊक्षस्पर्शॊन्मुखाय नम: ।	mOkSha-sparshOnmukhAya nama: |	The one who reveals His face to the ones who seek liberation.
10.4.7	940	परमपुरुषाय नम: ।	paramapuruShAya nama: |	The supreme being.
10.4.8	941	दुष्प्रापाय नम: ।	duShprApAya nama: |	The one who is difficult to attain.
10.4.9	942	उपायॊपदेष्ट्रॆ नम: ।	upAyOpadEShTrE nama: |	The one who advises on the right path (upAya).
10.4.10	943	माधवत्वादियॊगाय नम: ।	mAdhavatvAdiyOgAya nama: |	The one who is named aptly as mAdhava, the husband of mother SreedEvi

TIRUVAIMOZHI 10.5
PASURAMS 3827 TO 3837
KANNAN KAZHALINAI

       

Starting with the first decad of tiruvAymozhi "veeDumin muRRavum " till this decad," kaNNan kazhaLiNai", nammAzhvAr imparts advice to his fellow humans. This is the final advice AzhvAr gives, as He departs this worldly association to enter paramapadam. 

     

EmperumAn is now in a haste to take AzhvAr along, to His nityavibhoothi.  AzhvAr is now convinced that the time had finally come for him to reach srivaikuNTham  to be with emperumAn and pirAtti. AzhvAr gives these precious charama upadEsham in these ten pAsurams. The  navavidha bhakti namely shravanam, keertanam, smaraNam, pAdasEvanam, archanam, vandanam, dAsyam, sakhyam, and AtmanivEdanam, is encapsulated in this tiruvAymozhi.

The guNa nAmam of this decad is "bahuvidha-bhajana-prakriya:  - The one who is worshipped through diverse methods.

3837. O devotees,  aspiring to reach the divine tiruvaDis of Lord kaNNA!  Be assured that the only nAmA one needs to meditate on is nArAyaNA. 

      AzhvAr says that the only qualification for a person to reach emperumAn's tiruvaDi is ' intense desire '. Though it is the ultimate bliss one is in pursuit of, and though it should require severe austerity,  AzhvAr says ,that since not everyone is capable of undergoing this ordeal, one's heartfelt desire is enough to take him to emperumAn's tiruvaDi. The mantra to meditate on is the nArAyaNa nAmA.  (1) 

3838. NarAyaNan,  my swAmi ( nAraNan emmAn), is bhoomi pirAtti's beloved Lord( pAraNangu ALan). It is He who killed kamsA's rogue elephant*,  kuvaLayApeetam.  He is the primordial cause( kAraNan) for the entire jagat*.

     The previous pAsuram proclaimed the mantra shabdam....nArAyaNA

    This pAsuram postulates the inner meaning of the nAmA. ( pAraNangu ALan)He is the Lord of Bhoomi pirAtti,  periya pirAtti and the nityasooris; (emmAn) He is the Lord of the leelAvibhuti. 

    The ashTAkshara mahAmantra unequivocally emphasizes the combined grace of emperumAn and pirAtti. 

   * vAraNam tholaitha...He is the destroyer of evil.

   * jagatkAraNan.... He is the creator and the  protector.           (2) 

3839. nArAyaNan Himself is the AtmA, the shareeri for the entire universe( thAnE ulagellAm). 

   He, without assistance from anyone, creates( padaithu), scoops( iDandhu), swallowed( uNdu) and eschews( umizhndhu), ( whenever required).

   He is the one who controls( thAnE ALvAn) everything. 

   This pAsuram enumerates emperumAn's rakshatvam...protecting capabilities.     (3) 

3840. In the ocean of deluge( Azhi neer), the lord, SarvEswaran lies in the bed provided by AdisEshan( aravu aNaiyAn).  AdisEshan,  with His worthy mouth( kOL vAi), hails perumAL's glory and also conveys the prayers of the devotees to emperumAn*.  

     O devotees! Offer flowers to emperumAn's divine tiruvaDi ( thAL vAi) every day( nAL vAi) and seek ( nAdeer)His grace. 

**aravANaiyAnai nAdeer... May you be blessed to perform kainkaryam like ananthAzhvAn.          (4) 

3841. Offer, fragrant flowers.

    Worship Him every day and seek His grace. 

    Sing His divine nAmAs.

This will ensure mOksham( veedE peralAm). 

** The three faculties,  thought, speech and deed should be applied in tandem  to attain the purushArtham.              (5) 

3842.  The emperumAn who is dark complexioned as the kAyAm poo, the one who sucked the poisoned breasts of the demoness pUthana and killed her, is tirumAl. He resides in the holy tirumalA hills. 

      In the previous pAsuram,  AzhvAr advices us to seek emperumAn.  Here, he directs us to where emperumAn can be sought. EmperumAn makes Himself accessible to His devotees,  where they can offer flowers, sing His nAmas, worship Him and ultimately attain mOksham.     (6) 

3843. On chanting and meditating the dvaya mantra( mAdhavan enRu enRu Odha valleer)**, sins accumulated so far (theethu onRum adaiyA) will not affect us. No further sins( Edham sArA) will be accrued. 

** 'mAdhavan enRu enRu' refers to the dvaya mantra, which is made up of two phrases. In this , the importance of periya pirAtti's association with emperumAn is implied and the kainkaryam to be performed to the two of them together is emphasized.

    So, along with the astAkshara mantra, as revealed in the first pAsuram,  the dvaya mantra also is to be meditated upon.  (7) 

3844. No sin or misery shall befall( sArA EdhangaL) those who recite the divine nAmas( pEr Ar OdhuvAr) of dark cloud complexioned emperumAn.  They shall be considered as nityasooris, not withstanding their birth or character. 

Can anyone, those who have not learnt it formally chant these nAmAs?

AzhvAr says, anyone who chants these nAmas get to perform kainkaryam at par with the nityasooris.  (8) 

3845. He who is not attainable by brahmA and other nityasooris(amararkku aRiyAn),  is accessible to His devotees( tamargaTku eLiyAn).

Those who seek Him without expecting material gains (amaratozhuvArgaTku), shall remain free from sins( amarA vinaigaL).

     The devas seek emperumAn only when they are in need of help and once they are out of danger,  they forget Him.

To the devotees,  who perform kainkaryam to emperumAn simply for the joy of serving, He is easily accessible.  (9) 

3846. The karmas( actions) and the darkness of ignorance (val iruL) will be dispelled( veruvi pOm). Hence, worship and meditate on the sarvEswaran (neDiyAn), offering pure flowers collected from the clear streams. 

     These pAsurams  convey the meaning of the charama shlOka.सर्वपापेभ्यो मोक्षयिष्यामि  ...."All sins shall be dispelled; you shall attain mOksham; rest assured!" Action , ignorance  and all other affliction will leave on its own accord.   (10) 

3847. AzhvAr who revels in the compassion of the sarvEswaran,  has composed these ten pAsurams among the thousand tiruvAymozhi pAsurams. The devotees who recite these ten pAsurams will be blessed with His benevolence.  (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.5		bahuvidha-bhajana-prakriya:	The one who is worshipped through diverse methods.
10.5.1	944	नाम्नां सङ्कीर्तनॆन बहुविधभजनप्रक्रियाय नम: ।	nAmnAM sankeertanEna bahuvidha-bhajana-prakriyAya nama: |	The one who is sung through manifold names.
10.5.2	945	स्वपरिबृढतया भावनातॊ भजनीयाय नम: ।	svapari-bRuDhatayA bhAvanAtO bhajaneeyAya nama: |	The one who is worshipped by meditators who steadily contemplate upon.
10.5.3	946	सृष्ट्यादिबहुविधरक्षणाय नम: ।	sRuShTyAdi-bahuvidha-rakShaNAya nama: |	The one who is meditated upon as the creator and protector.
10.5.4	947	अनुवॆलं संस्मृत्या भजनीयाय नम: ।	anuvElaM saMsmRutyA bhajaneeyAya nama: |	The one who is worshipped by remembering Him every moment.
10.5.5	948	पुष्पदानैः भजनीयाय नम: ।	puShpadAnaiH bhajaneeyAya nama: |	The one who is worshipped with flower offerings.
10.5.6	949	वॆङ्कटाचलवासिनॆ नम: ।	vEnkaTAchala-vAsinE nama: |	The one who is worshipped in accessible divyadEsams like tirumalA.
10.5.7	950	अध्ययनभजनीयाय नम: ।	adhyayana-bhajaneeyAya nama: |	The one who is worshipped by recital of His names likes mAdhava.
10.5.8	951	निर्वचनभजनीयाय नम: ।	nirvachana-bhajaneeyAya nama: |	The one who can be venerated by uttering His names just be listening to learned.
10.5.9	952	स्तॊत्रनृत्यादिकृत्यैः वर्णाश्रमधर्मैश्च बहुविधभजनप्रक्रियाय नम: ।	stOtra-nRutyAdi-kRutyaiH varNAshrama-dharmaishcha bahuvidha-bhajana-prakriyAya nama: |	The one who is worshipped through hymns, dance, prostration and varNAshrama dharma.
10.5.10	953	दीर्घबन्धवॆ नम: ।	deergha-bandhavE nama: |	The long term friend.

TIRUVAYMOZHI 10.6
PASURAMS 3838 TO 3848
ARUL PERUVAR

Beginning with the pAsuram ‘poi ninRa gyAnamum’ (tiruviruttam 1st pAsuram), AzhvAr devotedly pursued emperumAn to grant him moksham. From this decad, it is the Lord who chases AzhvAr aspiring for samlEsham with him and welcoming him to reach his abode of srivaikuNTam. EmperumAn’s craving for AzhvAr begun in 9.6.10 when AzhvAr says, ‘vAri koNDu ennai vizhunguvAn-He desired to hug me affectionately’. To fulfil this wish, emperumAn waits in tiruvaTTARu divya desam, reposing as AdikEshava perumAl.

 AzhvAr who could foresee the desire of the Lord, wished to share it with like-minded people but was disappointed to see them being engaged in the material world. Hence, in this decad ,AzhvAr explains to the mind about how the Lord is requesting AzhvAr to command him. 

AzhvAr who originally thought that perumAn’s greatest attribute was niyAmakatvam (all-controlling) and independence (svAtantryam), now believes that bhagavAn’s greatest attribute is His Ashrita pAratantryam (subservience to His devotees). 

3838. O! nenjE! The bhAgavatAs consider attaining the grace of the Lord as their foremost goal and I consider being subservient to the bhAgavatAs as my purushArtam (arul peruvAr aDiyArtam aDiyanE enRu). The lord who holds the dazzling chakra (AzhiyAn) is waiting to shower abundant grace on me! He aspires to fulfil all my desires and fervently heed to my earnestness to be taken to paramapadam. The astounding fact is that the supreme one wishes to be dictated by me! Perhaps, I am destined to experience this bliss (adu namadu vidi vagaiyE). I have now resolved to shed my attachment to this earth which is filled with ignorance.

O manamE! You have always acted according to my wishes. Avoid getting entangled in this material realm. Let us do what the Lord desires. Hence devotedly prostrate the divine tiruvaDis of the emperumAn of tiruvaTTARu (vATTARRAn aDi vaNaNgE). (1)

3839. nenjE! Humbly prostrate the tiruvaDis of tiruvaTTARu perumAn to get rid of the association with this mundane world. Sing repeatedly the praises of Lord Keshava who mesmerised all by playing the flute, and get absolved of all the karma vAsanas carried over several births (pazhavinaigaL paRRu aruttu). Furthermore, detach yourself completely from the bondage of relatives and all earthly pleasures, as they are temporary. 

nenjE! Have you ever tried to reminisce over the benefits showered on you by emperumAn? Count all the blessings you have enjoyed. Now revel in the blissful moment of His grace, to attain the supreme Lord Sriman nArayana in this kshEtram (nArAyaNanai naNNinamE). (2)

3840. nenjE! My close associate! I owe all my divine interventions to you. After glorifying His names with unstinted devotion, we have attained our eternal true relative nArAyaNa (naNNinam nArAyaNanai)! emperumAn of tiruvaTTARu who is the embodiment of kalyANaguNAs, willingly came to us to execute our command! He is in a hurry to grant us the highest abode of SrivaikuNTam! He who is a svatantran (totally independent) desires to be at our disposal (paratantra niyAmyan) considering this as His true nature (svaroopam). I am surprised to see the Lord imploring us to come to His abode! (vandu inRu viNNUlagam taruvAnAy viraikinRAn vidivagaiyE). Did we ever even dream that we will be enjoying this privilege? (eNNinavARAgA). (3)

3841. emperumAn remained united in my heart with immense contentment. He appears to have even reconciled with my shortcomings. Showering his grace He instigated me to write this humongous divine grantham called tiruvAymozhi in tamizh, filled with goodness and bhagavad vishayam. It imparts the concise meanings of vEdAs thus favouring us with the vEda sAshtram in tamizh (inRu iru tamizh nool ivai mozhindu). This melodious treasure of pAsurams is a guide for all poets. 

Furthermore, nenjE! Ignoring the faults in my heart which was embroiled in earthly pleasures, emperumAn entered my heart and completely captivated it. He considers this as his permanent abode and resides firmly to enjoy these divine outpourings through me. He is the one who split the broad chest of the mighty hiraNyakashipu into two and blessed His devotee prahlAd as the bhaktaparAdheenan. He indeed enjoys being commanded by his devotees (Ashrita niyAmyan). 

 He is the lord who pledged to refrain from using weapons, favoured and stood by the Pandavas who considered Him as their saviour ( isnt’ it His act of sausheelyam?). The enemy kings during the war were amazed to see the charioteer krishna obeying the commands of Arjuna and tending affectionately to his thirsty horses after the war. This emperumAn has vowed to reside eternally in the kshEtram of tiruvaTTARu to eliminate our sorrows. nenjE! You are filled with righteousness and hence I feel proud of you! Our dear Lord will Himself shower copious grace on us (nannenjE! namperumAn namakku aruL tAn seivAnE). (4)

3842. The lord of tiruvaTTARu promised to grant me paramapadam and take me along the archarAdi mArgam (vAnERa vazhi tandu). As desired by emperumAn I devotedly embraced his vow saying ‘mAm Ekam sharaNam vraja’ and totally surrendered to Him. He appreciated my devotion and I am overjoyed to experience His vow becoming fruitful now. 

nenjE! EmperumAn came on his vehicle GaruDa with His tiruvaDis placed on his shoulders. The Lord placed these beautiful tiruvaDis oozing with honey and fragrant tuLasi garland, on my head. My jubilation is boundless now! He has treated me at par with periya tiruvaDi! “Now what do I do?”, asks his heart. Do not hurry to join me! Firstly look back and glance mockingly at the material realm, the samsAram which enticed you to succumb to it leaving you with unhappiness. Laugh at it. Ridicule it as it is worse than hell. 

*In srirangam, PiLLai azhagiya maNavAla perumAL aRaiyar was suffering acutely of a disease. Sri Ranganathan had promised moksha to Him. While in his deathbed in the last moment, when he was offered parivaTTam and the lord’s garland, aRaiyar recited this pAsuram and mocked at the disease and laughed at it bidding goodbye to it. (5)

3843. emperumAn’s gorgeous tiruvaDis are on my head beautifying it like an ornament (talaimEl a tAL iNaigaL) satiating my desire. The ever-compassionate lord graces me plentifully with His lotus like cool eyes. He has proudly determined to remain eternally in my heart due to His unbounded compassion. This occurrence is the highest form of dignity one wishes to experience, and we have achieved it! 

EmperumAn took various forms and placed those divine feet on my head and graced me expressing His supremacy and easy accessibility. He who showers immeasurable grace without expectation resides proudly in the beautiful temple town of tiruvaTTARu with towering ramparts. This charming Lord reposes delightfully on the serpent bed AdisEsha eternally gracing us. 

nenjE! We have successfully reached tiruvaTTAru that houses kaNNapirAn whose valiant tiruvaDis are adorned with anklets of valour exhibiting a distinct tinkling sound. He is the one who effortlessly broke the tusks of the mighty mad elephant kuvalayApeeTam (kolaiyAnai maruposittAn kurai kazhalgaL kuRuginamE). (6)

3844. manamE! We have fortunately reached the tiruvaDis of the Lord of tiruvaTTARu which is still resounding the tingling of the anklets. Govindan, the lord who was ever merciful to the cows in vrindAvan has taken permanent abode in me! (nam gOvindan kuDi koNDAn). I can literally perceive Him in me. I feel highly privileged to enjoy the Lord’s tulasee garland’s fragrance which has diffused throughout me (virai kuzhuvu naRuntuLavam meininRu kamazhumE). This divine kshEtram tiruvaTTAru is surrounded by the surging waves of the ocean* and towering gem studded apartments resembling a group of mountains. This kshEtram is considered as the crown jewel of the southern region (tennADu tilakam anna). 

* Today tiruvaTTAru is surrounded by the rivers kOthA and paraliyAru (tributaries of tAmraparni) (7) 

3845. The fragrance of the abundant tuLasi on His tirumEni is spreading all over His body and rising upto the crown. He flaunts the powerful sudarshana chakra in His divine hands. When He does sankalpam to protect his bhaktAs the chakra would obediently leave his hand to vanquish the enemies and return to its place. I relish the lord who has a majestic divine tirumEni like a mountain, and a dark blue complexion resembling the ocean waters. What virtuous deed have I done for this perumAn of tiruvaTTARu who has resolved to reside firmly in my heart inspite of countless blemishes in me? This seems unbelievable to me! (ennanRi seidEnA en nenjattu tigazhvaduvE!). 

 (AzhvAr ponders over the Lord’s sulabhatvam and sousheelyam towards him,” Did I give up my life to save sita pirATTi like jaTAyu? Did I take immense trouble to find sitA pirATTi like hanuman and return with a sense of achievement to say ‘drushtvA seetA’ or did I follow the ordained dharmAs laid by the Lord?”). (8)

3846. AzhvAr revels in the magnanimity of the Lord. Lakshmi nAthan who holds His divine consort periya pirATTi permanently in His chest, resides in the prosperous divya kshEtram of tiruvaTTARu. He is the Lord who has GaruDa or periya tiruvaDi as His divine vehicle who performs ceaseless kainkaryam to emperumAn by carrying Him, making Him victorious to destroy the enemies of His devotees (Ashrita rakshaNAm). Above all this emperumAn who is the sarvEshvaran is determined to eternally reside in my heart with immense affection never to get separated from me even for a second (igazhvinRi en nenjattu eppozhudum piriyAnE). (9)

3847. AzhvAr counts the lord’s wondrous compassion on him. 

{In tiruvAymozhi 2.9.1, emmA viTTu- nammAzhvAr tells the lord that he yearns to attain His lotus feet and serve Him when emperumAn offered him moksha. Again in 2.9.4- enakkE ATchey ekkAlttum enRu- ‘dear Lord you should desire that I survive exclusively for You’ (enakkey Atchey). He desired that BhagavAn should engage AzhvAr for His own pleasure. Now his outpourings gained the sweet fruits in this pAsuram. 

emperumAn, the sarvEshvaran commands AzhvAr, “ Perform unstinted kainkaryam with a determination to remain sub servient to me (with seshatva bhAvam) without separating from me even for a second”. He cut off the dreadful shackles of my bondage with the earth (piriyAdu AL sei enRu piRAppu aRuttu).

 He is one who submits Himself to His devotees. I am reminded of the similar favours He has done previously. Long ago to prove His presence and affection for his devotee prahlAd He split the body of the mighty hiraNyan who was torturing him and gave the young devotee the highest privilege to enjoy Him. After killing hiraNyan emperumAn resolved to relax in this divya desam of tiruvaTTARu where He reposes on the multihooded serpent bed AdisEsha. 

emperumAn humbly demonstrated that the fruits gained are beyond one’s perception and expectation if we surrender ourself undoubtedly to the supreme and remain subservient to Him which is our svaroopam. It is true that the unending ocean of compassion of the Lord without expectation and discrimination (nirhEtuka krupA) results in gains in large magnitude (piriyArkku ALpaTTakAl perAda payan peRumARu). This immense eternal and divine enjoyment is totally unrelated to our merits. (10) 

3848. nammAzhvAr, the chief of azhvArtirunagari exalts the unending grace of the lord of tiruvaTTARu in this decad. The Lord mesmerised him by exhibiting his resonating tiruvaDis which glorified his attributes of svaroopam, roopam and kalyAnagunas eliminating the rebirth into this hellish samsAram. These ten tamizh pAsurams of the thousand set to a melodious musical format are like sweet nectar to the ears. These pAsurams are the favourite of the nityasooris who persuade the muktAtmAs to repeat the pAsurams. They remain unsatiated as these songs captivate those who are emotionally bonded to emperumAn (AyirattuL ipattum kETTu ArArvAnavargaL chevikku iniya senchollE). ( 11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.6		स्वपदवितरणे तीव्रोद्यमः svapadavitaraNE teevrOdyama:	The one who is keen on bestowing the grace of His feet soon.
10.6.1	954	चक्रिणे नमः ।	chakriNE nama: |	The bearer of chakra.
10.6.2	955	केशवाय नमः ।	kEshavAya nama: |	The destroyer of demons like kEshi.
10.6.3	956	श्रीशनारायणाय नमः ।	shreeshanArAyaNAya nama: |	The Lord who along with shreedEvi, controls and supports everything.
10.6.4	957	पाण्डवानां स्नेहिने नमः ।	pANDavAnAM snEhinE nama: |	The friend of the pANDavas.
10.6.5	958	अभिमततुलसीपूजनीयाय नमः ।	abhimata-tulasee-poojaneeyAya nama: |	The one worshipped with His favorite tulasee.
10.6.6	959	अम्भोजाक्षाय नमः ।	ambhOjAkShAya nama: |	The lotus eyed one.
10.6.7	960	गोविन्दाय नमः ।	govindAya nama: |	The savior of the cowherds.
10.6.8	961	सुयशसे नमः ।	suyashasE nama: |	The eminent one.
10.6.9	962	श्रीपतये नमः ।	shreepatayE nama: |	The Lord of Lakshmi.
10.6.10	963	अलभ्यलाभप्रदाय नमः ।	alabhyalAbha-pradAya nama: |	The one who grants unattainable benefits.

TIRUVAYMOZHI 10.7
PASURAMS 3849 TO 3859
SENJCHOR KAVIGAL
TIRUMALIRUNCHOLAI MANGALASHASANAM

In the seventh decad, emperumAn embraced AzhvAr, enveloping him with the aroma of His tulasee garland and infusing the fragrance throughout AzhvAr’s body and senses.   He clung to AzhvAr like the bees that cling to jackfruit.   In the divine union, AzhvAr acquired a divine body, filled entirely with emperumAn alone, and experienced immeasurable bliss (aparimita Anandam).  But, he was also worried about the consequences of bhagavAn remaining attached to his mortal body.

He ruminates thus:  

If the body is bound to perish one day, why would emperumAn reside inside Him?

Is He planning to take me to His abode along with my body?

Why would bhagavAn love to stay inside my body that I consider dirty  (tiruviruttam  1 – azhukku uDambu)?

Isn’t the body apurushArtham (inapt goal for bhagavAn to consider it as His favorite abode)?

Isn’t it asthiram (impermanent)?

Isn’t it anabhimatam (undesirable)?

Isn’t it dOsha bhooyiShTam (full of defects)?

With all these questions lingering in his mind, AzhvAr persuades the Lord of tirumAlirunchOlai  (southern tirumalai), to  leave his mortal body as soon as possible and take his pure AtmA along with Him.

The guNa nAmam of this decad is “svajana-tanu-kRutAtyAdara:  |” - The Lord of tirumAlirunchOlai, who adores the body of His devotees.

3849. AzhvAr cautions the spiritual poets who are immersed in bhakti. Oh, poets blessed with the gift of the gab to compose sweet poems! (Poets of the like of mudal AzhvArs – sen chol kavigAL)!  Beware and protect your life from the Lord. Be vigilant while you compose poems on Him in the choicest of words because You may get stolen by Him.

Let me tell you how the Lord captivated me. The Lord residing in TirumAlirunchOlai hill is filled with deceit and magic. He came and mesmerised me saying, “AzhvAr, I am waiting to hear poems from you”. Overwhelmed with His request, I was fully engrossed in writing this prabandham on Azhagar. Instead of just listening to my poem and blessing me, He entered my heart and soul and merged with it completely without the knowledge of anyone (AzhvAr doubts if even His most intimate pirATTi knew about it).  He also consumed my heart and soul completely without leaving any trace of me.  It is all Him inside. 

Essence: Devotees who immerse in bhagavAn without any expectations (ananya prayOjanas) are bound to lose everything including their soul to Him.  So affable is emperumAn that the devotee forgets Himself.  The Lord’s saulabhya guNa is portrayed in this pAsuram. (1)

3850. One single person, EmperumAn, is enjoying my AtmA fully and has spread all through me (tAnE Agi niraindu, en uyirai muRRum uNDu). He is the primordial one. He pervades all the worlds and beings as their antarAtmA. Even my consciousness, the “I” is Him (yAn enbAn tAnE Agi). So, it is He who praises Himself through my prabandhams (tannai tAnE tudittu).  Strongly holding on to me in all such ways, the sire of tirumAlirunchOlai has indeed become the most enjoyable honey, milk, sugar and nectar for me to savor continuously.

Essence: When one is engrossed in the Lord and His guNas, He will realise in due course that bhagavAn is the sole enjoyer and the one who is enjoyed as He has pervaded everything in the universe (sarvavyApitvam). (2)

3851.  Extremely fond of me, my amazing emperumAn consumed my heart and soul fully, penetrated my material body, and occupied me completely without leaving any trace of my identity. What a blessing He has bestowed upon me for just praying in the direction of southern tirumAlirunchOlai that is blessed with nature’s bounty.  After such blissful union, will I go elsewhere searching for Him? But He is trying to attract me again and again with His unconditional love as if He is dependent on me.  How amazing is His love for me (snEham)! 

Essence: Lord azhagar of TirumAlirunchOlai divyadEsam is attached to those who think of Him.  This quality of the Lord’s dependence on the Ashritas is called pAratantryam. (3)

3852. Not stopping with the act of pervading all the worlds and the beings as their antarAtmA, emperumAn took it upon Himself to descend on this earth and destroy the asuras who were torturing the noble. He traversed the whole universe with his feet in search of a place where He could find a sincere devotee. He finally set foot on tirumAlirunchOlai, the crest jewel of the south, and stayed back on the hill without leaving His devotees.  He spotted me who is craving for me, entered my body and soul, and merged into it with all His love, without leaving me. How amazing is my Lord’s virtue of graciousness (sausheelyam).

Essence: BhagavAn keeps screening the universe to find a true devotee who is attached to Him and not the samsAra. (4)

3853. Just as bhagavAn incarnates to destroy the hostile asuras (nannA asurar nalivu eyda) and strengthen the noble dEvas (nal amarar polivu eyda).  He bestows abundant bliss upon the devoted meditators who meditate on His special qualities beyond the comprehension of many yOgis. These attributes of emperumAn are clearly demonstrated in my case.  Impersonating poets like me who sing sweet songs, my Lord of tirumAlirunchOlai sings melodius poems about Himself and His guNa vibhootis (wealth of guNas), nodding His head in delight, while exclaiming ‘tennA tennA” – Wonderful!.

Essence:   When the Lord loves His devotee, He instigates the devotee to praise and sing about Him. He listens to all the songs of the devotee. By this He shows His guNa of rAsikyam (tastefulness).

The birth of tiruvAymozhi is recognized at par with the incarnation of BhagavAn. Just as emperumAn incarnates for sAdhu paritrANam (protecting the noble) and duShTa vinAshanam (destroying the evil), the tiruvAymozhi embedded with more than thousand bhagavat guNas has incarnated from nammAzhvAr’s mouth to elevate the devotees to mOksha and put an end to the miseries of samsAra. It is said that in a conclave of sages, tiruvAymozhi was accredited as the most comprehensive hymn that describes all the wealth, beauty, guNas and manifestations of Lord nArAyaNa. (5)

3854.  Unable to perceive the Lord who is most difficult to attain, the great dEvas BrahmA and Shiva extolled His divine feet and obtained the blessings of the Lord. He preserves the three unique worlds in every kalpa by absorbing them into His divine stomach.  He is none other than tirumAl, the Lord of shreedEvi, the president of tirumAlirunchOlai, who has infatuated me and kept me under His control. 

Essence: The Lord who undertakes the great act of preserving the worlds, wants to infatuate His devotees. How unassuming! His attribute of vyAmOhatvam is revealed thus. (6)

3855. In this pAsuram, AzhvAr extols tirumAlirunchOlai divya dEsam that enshrines Lord azhagar.

Oh, my Lord! The three eyed Lord- Rudra, His knowledgeable father - BrahmA, the leader of the dEvas – Indra, and the sages who impart knowledge through the purANams, plead with You to bless them.  Such supreme Lord takes abode in the beautiful hill tirumAlirunchOlai, the place that eliminates the ignorance of the soul and enables mOksha.

Essence: The Lord having Ishvaratvam (overlordship) resides in tirumAirunchOlai for us to worship. (7)

3856. The Lord Shriya:pati who fondly abides in tirumAlirunchOlai hills and tirupArkaDal milky ocean has chosen to abide in my head with equal love.  The same Lord who abides in the supreme abode of vaikuNTham and the cool abode of tiruvEnkaTam, resides inside my body with utter affection. My lord who is the cause of all entities across time is not separating even for a nanosecond from my AtmA that is mixed with the prakruti and panchabhootas since time immemorial. He has also allowed Himself to mix with my manam (mind), vAkku (speech) and karumam (kAyam – actions). The supreme Lord singly controls all entities in the causal and effectual state is now under the control of my body. How baffling He is! 

Essence:  The Lord’s affection for His devotee and His body (abhinivEshatvam) is measureless. (8)

3858. The Lord is the cause of all entities since time immemorial. He is the matchless one who creates, preserves, and dissolves the universe from time to time by His own free will (sankalpa). 

AzhvAr addresses the heart: Oh maname, My Lord who has immense strength has come to reside in the cool and beautiful tirumAlirunchOlai for ever. May you concentrate on Him and live long with Him, never to separate! May you shun this body and the life force that keeps it alive.  

EmperumAn tells AzhvAr: I came to know you through your body. Why do you desist it?

AzhvAr answers categorically: You cannot say that. This body is perishable and so You should also desist and leave the shareera and its life (prANa).

Essence:  A mumukshu’s span of life on earth totally depends on bhagavAn’s resolve or will (sankalpam).  Hence the mumukshu must pray for bhagavAn’s will inorder to unbind from samsAra. (9)

3854. Despite AzhvAr’s request to leave his body and life, emperumAn continued to embrace AzhvAr. AzhvAr was clear that He must shed all layers of prakRuti sambandham completely without leaving any trace of it.  

Bhagavad GeetA: Chapter 7, Verse 14  

दैवी ह्येषा गुणमयी मम माया दुरत्यया |

मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 14||

krishNa says that it is very difficult to overcome the divine energy or mAyA consisting of three guNas.  Only those who surrender to Him can cross it.

AzhvAr explains his petition in a succinct manner to emperumAn:  Oh, our beloved king living in tirumAlirunchOlai hills!  The one who is protecting me from within, having become one with me! Please bless that this AtmA disentangles from the clutch of your gigantic mAya that consists of the enjoyable panchatanmAtra (the five subtle elements – pongu aimpulanum), pancha gyAnEndriyas (sense organs – poRi aindum), pancha karmEndriyas (action organs – karumEndiriyam), panchabhootas ( the five gross elements – aim bhootam), moola prakRuti, mahat, ahankAra and manas. (They all make up the 24 tattvas).

 

Essence: The king is the most powerful one who can protect the subjects. Likewise, the Lord who created the universe is the one who knows how to protect his children. AzhvAr banks on emperumAn’s all protective guNa (rakshakatvam) to completely uproot his age-old bondage with prakRuti that is ruled by the three guNas sattva, rajas and tamas. (10)

3855. With overwhelming self-pride (tAn AnkAram) that He has got a true devotee, the Lord happily entered my heart and became my self in order to destroy my connection with mahat, ahankAra, manas (mAn AnkAram manam keDa) and the sets of five vibrant indriyas, from within.  Kurugoor shaThakOpan, the leader of AzhvAr tirunagari that is surrounded by groves reverberating with the prideful buzz of bees (tEn AnkAram), has submitted these ten verses out of the thousand, to tirumAlirunchOlai hills along with His mahat, ahankAra, manas, ten elements and ten indriyas (mAnAnkAram). (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.7		स्वजनतनुकृतात्यादरः svajana-tanu-kRutAtyAdara:	The Lord of tirumAlirunchOlai, who has great regard for the body of His devotees.
10.7.1	964	हृदयगततया अत्याश्चर्यस्वभावाय नम: ।	hRudaya-gatatayA atyAshcharya-svabhAvAya nama: |	The one who has the extra-ordinary quality of entering the heart of His devotees.
10.7.2	965	स्वस्तुतौ प्रॆरकाय नम: ।	svastutau prErakAya nama: |	The one who instigates the devotees to praise Him.
10.7.3	966	स्वामिनॆ नम: ।	svAminE nama: |	The universal sovereign.
10.7.4	967	सर्वभूतान्तरनिलयाय नम: ।	sarvabhootAntara-nilayAya nama: |	The indwelling soul of all beings.
10.7.5	968	स्वस्तुतौ कर्त्रॆ नम: ।	svastutau kartrE nama: |	The one who praises Himself through hymns.
10.7.6	969	आपद्बन्धयॆ नम: ।	ApadbandhayE nama: |	The saviour in times of danger.
10.7.7	970	ब्रह्मरुद्रादिसर्वदॆवस्तुताय नम: ।	brahma-rudrAdi-sarvadEva-stutAya nama: |	The one who is extolled by devas like BrahmA, rudra et all.
10.7.8	971	बहुविधसविधस्थानवतॆ नम: ।	bahuvidha-savidhasthAnavatE nama: |	The one who dwells in many holy places like tirumala, tirupArkaDal, vaikuNTham and tirumAlirunchOlai,
10.7.9	972	कालादीनामॆककारणाय नम: ।	kAlAdeenAm-Eka-kAraNAya nama: |	The sole cause of all that is under the control of time.
10.7.10	973	मायानिवर्तकाय नम: ।	mAyA-nivartakAya nama: |	The remover of illusion (mAyA).

TIRUVAIMOZHI 10.8  
PASURAMS 3860 TO 3870 
TIRUMALIRUNCHOLAIMALAI ENREN
TIRUPPERNAGAR MANGALASHASANAM 

    In the ' aruL peruvAr aDiyAr' pasuram, (10-6), emperumAn expressed undue haste in taking AzhvAr with Him to His abode, the paramapadam. 

    In (10 -7), ' senjchor kavigAL', emperumAn exhibited keenness in taking AzhvAr with his physical tirumEni, since He had set His mind on doing so. AzhvAr states the perishable and impermanent nature of shareeram and in the process emperumAn delayed taking AzhvAr to paramapadam. 

    As AzhvAr embarked upon the final journey, he asks emperumAn why He was showing so much haste now after having kept him waiting endlessly. Why hadn't emperumAn come to his rescue when he was suffering in the dark pit of ignorance? 

    AzhvAr himself attributes the reason as being emperumAn's swAtantryam and sankalpam! EmperumAn can find even the smallest gesture from the devotee, a reason to shower benevolence on him.

     TiruppErnagar is a divyadEsam in the naDunAttu tirupati cluster. It is different from TentiruppErai , which is one of the navatirupati, in the Tirunelveli belt.

       The guNa nAmam of this decad is “svayam-anupadhita: tuShTa: |” - The one who is pleased to bestow kindness on His devotees. 

3860. Just because I pronounced the name ' tirumAlinunchOlai', emperumAn, taking it to be a reason, entered and completely occupied and filled my heart! This compassionate emperumAn resides in the beautiful city of tiruppEr, which is situated to the south of the river cauvery, whose flooding waters are rich in precious gems.  (1) 

3861. This emperumAn who resides in the divyakshEtram tiruppErUr, today, on His own volition, entered my heart completely and declared that He would never move out. I embraced and held lovingly in my heart, the emperumAn who consumed the worlds surrounded by the seven seas and seven mountain ranges and still remained unsatiated.**

  ** Even after consuming the lOkas, emperumAn was not satisfied.  It was only after He occupied AzhvAr's heart that He was satisfied!     (2)

 

3862. My swAmi, tiruppErAn, resides in the divyadesam tiruppEr, which has tall spires and terraces decorated with flags.  Reaching and surrendering at His divine tiruvadi is an easy task for me!

       I held His tiruvaDi ( pidithEn) ; It rid me of the birth-death cycle( piRavi keduthEn) ;  No ailment bothered me any more ( piNi sArEn) ; I overcame the illusion of this samsAric bondage( manai vAzhkaiyil niRpadhOr mAyaiyai madithEn).  (3) 

3863. This emperumAn resides in tiruppErnagar which is surrounded by orchards and gardens with parrots flitting around. He resides there ready to offer the pure and resplendent paramapadam. 

     Seeing my swAmi's enchanting accessibility...  soulabhyam, my eyes rejoiced! I am indeed blessed and am endowed with a heart overflowing with joyous contentment. (4) 

3864. My swAmi resides in tiruppEr,  whose orchards ring with the buzzing of bees. He has pledged (ennODu oTTi) to give me the eternal bliss of paramapadam. Having so promised, today He entered (inRu thAnE pugundhu) and vowed to reside inside my body, which is, but, all flesh and blood( oonEi kurambu)! He even eliminated all the good and evil deeds that prevented ( tadumARRam vinai tavirttAn)me from reaching Him.(5) 

3865. This emperumAn who is present in tiruppErnagar, also resides in tirumAlinunchOlai and other divine kshEtrams. Today, He resolved to make my heart, His abode. He has also declared that He will remain permanently in my heart and has filled my heart entirely. I have won His preference, and I am ecstatic having drunk the immortal amrutam! (6) 

3866. My swAmi resides in tiruppEr,  which is surrounded by gardens, with bees intoxicated with nectar, hovering over. He remains etched in my eyes, so that I can always see Him and derive endless joy.         

      Having attained such a blissful experience, will I even entertain any regrets about wanting to go to the upper world,  to be with the nityasooris( umbar en kiRai?). 

     I have been blessed to perform the highest form of servitude( mElai thoNdu) and thus I derive immense  joy( ugaLithu). As a result I was even blessed to chant the nama: shabdham....the syllable meditated on ,when one is on the point of being liberated( andi thozhum sollu).(7) 

3867. He stays transfixed  in my eyes . He is steadfast in His decision (kaRithinkaN periyan) to take me with Him to paramapadam.

      EmperumAnE! One whose nature is very subtle and minute, when one tries to contemplate on You. ( eNNil nuNporuL).

     One who is the composite music of the seven swaras!

     This day, my emperumAn,  tiruppErAn , who resides in tiruppErnagar which has palaces embedded with precious gems, entered and lodged Himself securely  in my heart! This is the absolute truth. ( tiNNam).  (8) 

3868. I was ignored for countless janmas by emperumAn.  But today, He made me a worthy object and lodged Himself in my heart! ( thannai ennuL vaithAn).

       Why did this immensely compassionate emperumAn abandon and ignore me all these years?

    O emperumAnE! The Lord of tiruppErnagar,  which has palaces as huge as hillock! Please reveal to me why you disregarded me all these days and why You decided to accept me into Your fold today? ( onRu enakku aruL seyya uNarthal uRREn). (9)

 

3869.  My emperumAnE! I finally attained Your tiruvaDi!( uRREn).

     I lovingly composed the tiruvaimozhi and dedicated them to You. By performing this service,( ugandhu paNi seidhu) I reached Your divine tiruvadi( un pAdham pugundEn). Performing service and being at Your tiruvadi are the only  desires I seek from You. 

      For the srivaishNavas who live in tiruppErnagar,  chanting vedas  and exist exclusively for this emperumAn's kainkaryam, nothing will interfere to obstruct the joy they derive from the kainkaryams they perform. (10) 

3870. All sorrows will dissolve ( allal nillA) on its own in this tiruppErnagar which is surrounded by rich fields. Devotees who recite these ten tamizh pAsuram will be the rulers of the resplendent paramapadam( soozh pon visumbu). (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.8		स्वयमनुपधितः तुष्टः svayam-anupadhita: tuShTa:	The Lord of tiruppEr, the one who is pleased to bestow kindness on His devotees.
10.8.1	974	लक्ष्मीकान्ताय नम: ।	lakShmee-kAntAya nama: |	The beloved of Lakshmi.
10.8.2	975	विपदि सख्यॆ नम: ।	vipadi sakhyE nama: |	The friend in danger.
10.8.3	976	दिव्यदेशस्थिताय नम: ।	divya-desha-sthitAya nama: |	The one who resides in tiruppEr divyadEsam.
10.8.4	977	मॊक्षॊद्युक्ताय नम: ।	mOkShOdyuktAya nama: |	The most capable granter of mOksha.
10.8.5	978	मॊक्षार्थं कृतशपथाय नम: ।	mOkShArthaM kRutashapathAya nama: |	The one who vows to grant mOksha.
10.8.6	979	सर्वत: संनिहिताय नम: ।	sarvata: saMnihitAya nama: |	The one who resides in everything, every heart.
10.8.7	980	दृष्ट्यन्त: सन्निवासाय नम: ।	dRuShTyanta: sannivAsAya nama: |	The one who stays fixed in the eyes of the devotees.
10.8.8	981	अतिवितरणाय नम: ।	ativitaraNAya nama: |	The munificent one.
10.8.9	982	स्वस्वभावप्रकाशकाय नम: ।	sva-svabhAva-prakAshakAya nama: |	The one who reveals His own nature.
10.8.10	983	स्वामिने नम: ।	svAminE nama: |	The overlord of everyone and everything.

TIRUVAYMOZHI 10.9
PASURAMS 3871 TO 3881
SOOZH VISUMBU

From the first tiruvAymozhi until the previous decad, NammAzhvAr experienced parabhakti, deep love for God. In this decad, he realised that nothing is left for him to enjoy in this materialistic world and wishes to see emperumAn immediately. This stage is paragyAna.

Seeing AzhvAr’s next level of maturity, emperumAn Himself becomes more anxious and eager to take AzhvAr to Paramapadam.  To get AzhvAr ready for take-off to vaikunTham, emperumAn grants him a virtual experience of travelling through the archirAdi mArga.

archirAdi mArga is the glorious route, the path of light that takes one to Paramapadam. it is also called dEvayAna. The word "archis" refers to agni who is the first dEvata welcoming the mumukshu on the way to Paramapadam.  Hence the mArga is called archirAdi.

As AzhvAr leaves the earth, he gets to hear the sound of trumpets greeting him. He sees the devatas like kinnaras, gandharvas, marutgaNas singing laudatory hymns.  He also sees Himself entering the gem studded vaikunTham, and being welcomed by the divyadampatis amidst grand fervour among the residents of VaikunTham..

AzhvAr shares all these details as if experienced by devotees/ shree vaishNavas treading the path to vaikuNTham. The term used to denote the devotees is ‘tamar”. Perhaps, AzhvAr hints in this decad that all shreevaishNavas shall be blessed to attain Paramapadam through the archirAdi mArga.

The guNa nAmam of this decad is “sukhArchi-mukha-saraNI-mukha: |” - The one who takes His servants through the comfortable path of archirAdi mArga.

3871. AzhvAr lists everyone who welcomed AzhvAr in the archirAdi mArga, with love and joy.  In the first two pAsurams the inhabitants of earth and the sky greet AzhvAr.

The clouds that ornament the spacious sky surrounding the earth (soozh visumbu) make a loud roar that resembles the sound of drums beaten in huge maNDapam/halls by the celestial beings. The deep seas too raised their tides high and danced merrily. The seven islands felt rejuvenated and gifted wonderful objects to the devotees. All of them came to greet the devotees of Lord nArAyaNa, the ever-eminent Lord.  (1)

3872. The denizens of the worlds greeted AzhvAr while He was ascending from the earth.

AzhvAr says: The clouds filled with pure water became so joyful that they looked like poorNa kumbams, auspicious golden pots used to consecrate.  The oceans kept tumulting to give a grand ovation to AzhvAr. The denizens of all the worlds welcomed Lord nArAyaNa’s devotees (nAraNan tamar) who were heading to Paramapadam, with festive banners and tOranams.  (2)

3873. The sages greet AzhvAr!

The the citizens of the upper worlds greeted the devotees and offered incense and showered floral rain. The rishis who normally restrain their speech and engross in penance, arranged themselves on both sides of the archirAdi mArga to welcome the devotees of Lord trivikrama (ulagaLandAn tamar), the one who once measured all the worlds. They folded their hands in anjali mudrA and telling the vaishNavas, “This is the way to Paramapadam”, welcomed them in a pleasing voice saying, “Please come”. (3)

3874. The Gods welcome AzhvAr.

 The dEvas are constructing rest houses for the devotees of the Lord of Shree (mAdhavan tamar) who wear a crown wreathed with honey dripping tulasee garland.  The twelve Adityas showed decorative torch lights on the way, amidst the sound of musical instruments sounding like the tumultuous ocean. (4)

3875. The AtivAhika dEvas, a class of dEvas who are entrusted with the responsibility of greeting muktAtmAs welcome AzhvAr.

The AtivAhika dEvatas like agni, dainadEva, shukla paksha, uttarAyaNa, samvatsaram, vAyu, Aditya, chandra, vidyut, varuNa, Indra and BrahmA who were standing at the entrance of their respective abodes, praised and welcomed the devotees of shriya: pati (who have surrendered to emperumAn through pirAtTT's purushakAram), showed the entrance (vAsal), gave gifts and requested them to visit their kingdom (pOdumin emadu idam).  The kinnaras and garuDas sang songs. The vaidikas who perform yAgams and chanted vEdams welcomed the shreevaishNavas with great reverence. (5)

3876. The dEvastrees/ apsaras welcomed and blessed AzhvAr and other shreevaishNavas.

The vaidikas offered all their fruits received from their yAgams to the vaishNavas (vELviyuL maDuttalum). A few held supreme quality incense sticks that filled the air with fragrance.  Auspicious sounds of wind instruments (kALangal) and right-side curled conches were heard. Celestial women/ apsaras having beautiful, bright eyes blessed the devotees of the Lord bearing the chakra (AzhiyAn tamar), purely due to affection, and kindly offered their kingdom for them to rule over.  (6) 

3877. MarudgaNas and aShTa vasus reverenced AzhvAr!

The shreevaishNavas and their followers have fully surrendered at the divine feet of the emperumAn wearing a gem studded radiant crown, who is resting in tirukuDandai as my Lord krishNa (en kOvalan kuDi aDiyAr) for the sake of protecting His devotees from danger and fear.  EmperumAn's various attributes have made these devotees travel swiftly to His royal abode, paramapadam. Seeing their urge to reach Paramapadam, the marud gaNas and the vasus with their consorts extol the devotees who are serving Lord kEshava since generations, with superb stOtras. (7)

3878. AzhvAr stepping into ShreevaikunTham!

AzhvAr states in detail how the nityasooris welcomed him.

Taking their respective positions, groups of nityasooris who have a similar form like Lord nArAyaNa (sAroopyam - vaDivu uDai), arrived at the well-fortified main entrance (gOpuram kuruginar) decorated with flags, and welcomed AzhvAr respectably. 

The moment emperumAn heard the arrival of native devotees of Govinda (gOvindan tanakku kuDi aDiyAr), He acquired a more youthful form (vaDivu uDai mAdhavan) and pirATTi adorned a fresh look due to happiness. (8)

3879.  The gate keepers/dvArapAlakas are happy to receive shreevaishNavas.

When AzhvAr and gOshThi arrived at paramapadam, the dvArapAlakas were overwhelmed to see them. They said to themselves, “May our favorite people enter our abode”.  The immortal dEvas and rishis were pleased with their arrival and exalted them saying, “It is a great fortune that men who were accustomed to enjoying worldly pleasures on the earth have finally entered vaikuNTham, the ultimate goal” - "vaikuntam puguvadu maNNavar vidiyE". (9)

3880. Nityasooris adore AzhvAr at shreevaikuNTham.

 

AzhvAr explains how the nityasooris praised them.

Lauding that their fortune has brought them to vaikuNTham, the nityasooris who were well versed in vEdic hymns, took their positions and cleansed the feet of the bhAgavatas respectfully*.  Divine women whose face glittered like the moon on account of being in servitude to bhagavAn, welcomed the vaishNavas afront with auspicious pAdukAs (nidhiyum** - the wealth of the shreevaishNavas), shreechoornam paste, pooraNa kumbam - pot holding sanctified water and covered with a coconut lid, and mangaLa deepams.

**As said in stOtra ratnam "dhanam madhiyam" emperuman's pAdukAs are considered as a treasure for shreevaishNavas.

*Isn’t it surprising to hear that the most exalted nityasooris stoop to clean the feet of devotees coming from earth? The nityasooris are eternally liberated souls who have never had any touch with samsAra. They are engaged in eternal love and servitude towards bhagavAn. They know well that it is very rare for a resident of the earth filled with worldly pleasures to set His mind on bhagavAn and love Him selflessly. Since the mumukshus have reached paramapadam crossing all the hurdles, they consider them as blessed souls. Hence, the nityasooris treat the mumukshus with utter respect.  (10)

3881. Reciters of this tiruvAymozhi shall become sages steeped in Lord VishNu.

EmperumAn along with pirATTi (vandu avar edirkoLLa) greets the shreevaiShNavas in the tirumAmaNi maNDapam.  These ten verses out of the thousand pAsurams resembling the thousand shAkhAs of sAmavEda (sandangaL Ayirattu ivai) have been sung by kurugoor shaThakOpan of AzhvArtirunagari having groves filled with flower blooms.

Those who recite and meditate upon these ten pAsurams describing how AzhvAr was greeted by the divyadampatis in vaikuNTham, the land of inexhaustible, supreme bliss, and how He happily joined the company of aDiyArs there, will undoubtedly become like sages who worship bhagavAn with deep devotion (ivai vallAr munivar). (11).

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.9		सुखार्चिर्मुखसरणिमुखः sukhArchimukhasaraNImukha: |	The one who takes His devotees through the enjoyable and glorious path called archirAdi mArga.
10.9.1	984	स्वामिने नम: ।	svAminE nama: |	The supreme master.
10.9.2	985	श्रीशनारायण इति यशस्विनॆ नम: ।	shreesha-nArAyaNa iti yashasvinE nama: |	The one who is glorified by the names Shreesha (the lord of shree), and nArAyaNa.
10.9.3	986	विष्टपानां विक्रान्त्रॆ नम: ।	viShTapAnAM vikrAntrE nama: |	The one who traversed all the worlds.
10.9.4	987	श्रीश इति यशस्विनॆ नम: ।	shreesha iti yashasvinE nama: |	The one hailed as the mAdhava, the one on whose chest Shree abides ever.
10.9.5	988	चक्रवतॆ नम: ।	chakravatE nama: |	The one who holds the chakrAyudha.
10.9.6	989	जलनिधिशयनाय नम: ।	jalanidhi-shayanAya nama: |	The one who reclines on the ocean.
10.9.7	990	गोविन्दाय नम: ।	govindAya nama: |	The protector, gOvindA.
10.9.8,9,10.	991	वैकुण्ठस्वामिने नम: ।	vaikuNTha-svAminE nama: |	The sovereign of vaikuNTha.

TIRUVAYMOZHI 10.10
PASURAMS 3882 TO 3892

EPILOGUE: NammAzhvAr’s call finally answered.

This is the concluding decad of tiruvAymozhi where NammAzhvAr says in his own words that he attained mOksha.

In decad 10.9.11, AzhvAr said: “andamil pErinbattu aDiyarODu irundamai” - I was enjoying inexhaustible, supreme bliss with other servants of the Lord.   AzhvAr later realised that the bliss was just his mental vision, and that he was still bonded in this samsAra, confined to his home inside the tamarind tree hole in AzhvAr Tirunagari.  

Frustrated that He couldn’t surpass prakRuti sambandham even after his persistent love of God, AzhvAr weeps and begs of bhagavAn to come immediately and take him to His abode as He can no longer survive this samsAra.   His cry is like that of a suckling infant that keeps crying to seek attention even after the mother has taken the child in her arms.  The emotional verses of AzhvAr are very touching and sure to melt even the stone hearted.

This stage of bhakti is called “parama bhakti” where the devotee can no longer sustain without uniting with the Lord.  He can neither bear a second on this material realm. Paramabhakti is the fully matured state of mind occurring just before attaining the last stage called “bhagavat prApti” – attainment of the supreme Lord.

AZHVAR’S JOURNEY OF BHAKTI

(The three progressive stages of bhakti are parabhakti, paragyAna, and paramabhakti and the end result is bhagavat prApti).

In the first tiruvAymozhi, AzhvAr declared that He was endowed with unblemished love and knowledge (parabhakti - mayarvara madinalam) by the causeless mercy of the supreme Lord Shreeman nArAyaNa. In the ten tiruvAymozhis, nammAzhvAr virtually took us through his divyadEsam mangaLAshAsanams, expressing all His admirations of the swaroopa, roopa, para and guNa vibhootis of the Lord.

In the ninth decad of the tenth tiruvAymozhi, AzhvAr was given the vision of archirAdi mArga leading to Paramaapadam. This was the fruit of his paragyAna, the wish to see the Lord physically.

 In this last tiruvAymozhi, AzhvAr experiences the restless state of supreme bhakti ( paramabhakti) and explains his last moments of attainment of bhagavAn.  AzhvAr’s wailing hit bhagavAn so hard, that He felt guilty of making AzhvAr weep. BhagavAn became more depressed than AzhvAr and His love surpassed AzhvAr’s love.  Exuding tremendous compassion and love, emperumAn and periya pirATTi came flying on garuDa in no time and carried AzhvAr to their kingdom at VaikuNTham, and set him carefree to mingle with the liberated souls there. AzhvAr says this in his own words in pAsuram 10.10.11 – avA aRRu veeDu peRRa kurugoor shaThakOpan – Kurugoor shaTakOpan who attained VaikuNTham satiating all His desires.

The guNa nAmam of this decad is “mOkshadO muktabhOgya:” - The bestower of unlimited bliss to the liberated souls.

Let’s experience how AzhvAr captivated the Lord and actually gained entry into Paramapadam with his paramabhakti.

3882. ini nAn pOgaloTTEn! I shan’t let you go!

AzhvAr pleads emperumAn: Oh, the one who like a sage, meditates deeply on the methods of creating the universe (muniyE)! The indwelling soul of BrahmA, the Lord with four heads (nAnmuganE)! The indwelling soul of Rudra, the Lord with three eyes (mukkaN appA)! The one having ripe lips and lotus eyes (kanivAy tAmarai kaN)! The untouched dark sapphire gem who allowed me to enjoy Him (en karumANikkamE)! The thief who stole my heart secretly (en kaLvA)! My dear life/soul (taniyEn AruyirE). You have descended on my head with utmost mercy and showered all the knowledge and vision on me. I shall never let You go now. Do not try any prank to escape from me. (1)

3883. tiru ANai! nin ANai! ennai vandu koovi koLLAy! I swear by Lakshmi and You. Come and take me immediately!

Do not cheat me and keep me bound to samsAra! I swear by your beloved, all-virtuous Periya pirATTi whose tresses have absorbed the fragrance of Your chest’s garland (tiru aNai). I swear by You too Oh Lord (nin ANai). You loved me on Your own accord and mingled with my soul so intimately that it feels like a single soul, without differentiation of jeevAtmA or paramAtmA.  This shows that You have graciously accepted me without any reservations.  Now, may I command You to come and invite me to Your divine abode immediately. (2)

3884. nin allAl ariginRilEn nAn! I know no one but You!

Oh my perfect blue sapphire gem! Your divine lotus navel is the root from which the foremost dEvas like Brahma, Shiva and Indra originated. You, who is controller of the nature and existence of the nityasooris in Paramapadam, is the supporting pole for my AtmA (Avikku paRRu kombu). I don’t know any other succour other than You.  Alas! Please come and take me to Your abode. (Its time you answered my call). (3)

3885. ennai pOra viTTuTTAyE! You have left me stranded!

AzhvAr complains to emperumAn: Oh, You are the controller (umbar) of the vast primordial matter (moola prakRuti is referred as pAzhEyO because it serves as a vast vacant land for jeevAtmas to take birth, enjoy, explore, get transformed and attain liberation).  You hold dominion over the myriads of souls contained therein (misai). You are indwelling light of the panchabhootas consisting of ether, sky, fire, water and earth. You are the antarAtmA of celestials like BrahmA and Shiva.  You are the sage who created the dEvas (umbarum) and manushyas (yAdavarum) after carefully analysing their pApas and puNyas. But in my case, after accepting the responsibility of liberating me, you have left me lingering in this earth to resolve my miseries on my own. (4)

3886. enadu enbadu en? yAn enbadu en? What is mine? Who am I?

Just as the hot iron drinks water to reduce its heat, You have become the insatiable nectar for me to drink and quench the relentless thirst of my AtmA. After revealing your true self, if you abandon me to suffer in this quagmire of samsAra, who else can I approach for succour? Which destination will I attain? (I have no other upAya (means) and no other upEya (goal)).  Alas! There would be nothing that is mine (goal). And I, the seeker, wouldn’t exist. 

The alternative explanation is that emperumAn has consumed the nectar like soul of AzhvAr to quench His thirst but left him halfway to suffer the separation. (5)

3887. enadu Aviyai, inuyirai ini unDu ozhiyAy! Please consume whatever is left of my body and soul!

Oh, the Lord of blue hue, having lotus eyes and red ripe lips! The beloved Lord of the lotus born mahAlakshmi whose beauty beseems You! The incarnation of love! You have consumed my body and soul considering it be delectable nectar. But it seems that Your heart is not filled to your full satisfaction. So, please go ahead and consume whatever remains of me so that both the body and soul is absorbed in You fully. (6)

3888. unnai peRRu ini pOkkuvanO? – Will I let you go?

Oh affectionate Lord! Your love for me is as much as your love for Your beloved consort, the beauteous, lotus-born MahAlakshmi. You churned the blue ocean to obtain shreedEvi/periya pirATTi. Assuming the unique form of Lord varAha, You lifted the earth (bhoodEvi/Bhoomi pirATTi) submerged in deluge and placed her on Your tusks. My Lord, you looked like a blue mountain grasping two crescent moons and rising up. Such a Lord (who showers abundant love on his two consorts) has chosen to shower his affection on me. After attaining you, will I let you escape? (7) 

3889. en tani pEr uyirai ini pOkkuvanO? – Will I lose my only supporter?

You are the designer of the twin karmas namely puNya and pApa that trouble the jeevAtmA.  You are the controller of the AtmA that is controlled by such karmas.  You are the granter of results for such karmas. You created the huge, puzzling grove called samsAra that spreads across the three worlds, and hid inside the denseness, making yourself unreachable.  Oh, the principal cause of my AtmA! After having attained You who is my sole, incomparable supporter, will I let you go away? (8) 

3890.  unai nAn enai nAL vandu kooDuvEn? Tell me the day when I will unite with You?

Oh, the sole progenitor of the universe consisting of the three worlds and more! By being the three-fold cause (material cause (upAdana kAranam), instrumental cause (nimitta kAraNam) and supportive cause (sahakAri kAraNam), You have pervaded all elements of the universe in entirety to make yourself fit to be hailed as jagat kArANam (angum ingum muzhi muRRu uRu).  You are the primordial, undisputed foundation of prakRuti (pAzh) on which jeevAtmAs  take birth, grow and get redeemed (mudal tani vAzh pAzh Ay).   You are the incomparable controller of dharmabhoota gyAna, (the knowledge that helps understand things,) that has spread far and wide in all ten directions and in every element of the universe. You are the undeniable controller of the jeevAtmAs who are eternal. When will I come and unite with you, the primeval, distinguished master. Tell me the day. (9)

3891. en avA aRa soozhndAyE! You have embraced me to fulfil my desire!

You are the controller of the endless achEtana tattvam that has surrounded all the ten directions (eight directions, down and up) as prakRuti. You are the resplendent light glowing inside every AtmA that is manifested out of the higher, chEtana tattvam. You are the supreme light of knowledge glowing with abundant bliss (Ishwara tattvam – uyarvara uyar nalam uDaiyavan evan avan.

Oh lord, You who have encompassed the tattva-trayams mentioned above, has now embraced me to satiate my long-standing desire which is bigger than all your wealth. 

EmperumAn actually hugged AzhvAr to give him the experience of sAyujya bhOgam (intimate union).

Shreemad rAmAyaNam, Yuddha kANDam, 6.127-39

समुत्थाप्य काकुत्स्थश्चिरस्याक्षिपथं गतम् || 

अङ्के भरतमारोप्य मुदितः परिषष्वजे |

samutthApya kAkutstha: chirasyAkshipathaM gatam

ankE bharatam ArOpya mudita: parishasvajE” 

When Lord rAma arrived in His pushpaka vimAnam at ayOdhyA after winning the war, Bharata went to greet Him. Lord rAmA who saw him after a long time, got up from His seat and embraced him affectionately. 

Likewise,  EmperumAn  finally united with AzhvAr to put an end to AzhwAr’s craving. (10)

3892. avAvil andAdi ippattu aRindAr pirandE uyarndAr – Those who recite this devotional decad will enjoy emperumAn like nityasooris, even while living in this samsAra.

The word ‘avA’ means affection/love/devotion/affinity/bhakti.  AzhvAr addresses emperumAn as “avA aRa soozh aRi” – Hari who embraced AzhvAr to fulfil his desire of love. As it is, Hari means – the one who eliminates the miseries of jeevAtmAs. He is also the indweller of ayan (brahmA) and aRan (Shiva). 

Kurugoor ShaTakOpan who called Lord Hari with selfless love became eligible for His unconditional mercy, and attained Paramapadam after getting his desires satiated, and impediments eradicated completely from the root (avA aRRu veeDu peRRAr). 

Those who master this andAdi that is born out of devotion (avAvil andAdi) ; which forms part of the thousand devotion-filled andAdis (avAvil andAdigaLAl), shall glow like nityasooris even though born in this samsAra. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 10.10		मोक्षदो मुक्तभोग्यः mOkshadO muktabhOgya: |	The bestower of permanent bliss to the liberated souls.
10.10.1	992	ब्रह्मेशान्तःप्रविष्टाय नम: ।	brahmEshAnta:praviShTAya nama: |	The one who has pervaded as the innersoul of BrahmA and Shiva.
10.10.2	993	जलनिधिसुतया संनिरोद्धव्याय नम: ।	jalanidhi-sutayA saMnirOddhavyAya nama: |	The one who along with the daughter of the ocean is sworn upon by the jeevas to attain mOksha.
10.10.3	994	दिव्यश्री विग्रहाय नम: ।	divyashree vigrahAya nama: |	The one who has a propitious form (resembling a resplendent blue sapphire)
10.10.4	995	अखिलतनवे नम: ।	akhilatanavE nama: |	The one who has everything as His shareera (body).
10.10.5	996	अतृप्तपीयूषभावाय नम: ।	atRuptapeeyooSha-bhAvAya nama: |	The insatiable nectar.
10.10.6	997	पद्माबन्धवे नम: ।	padmAbandhavE nama: |	The one wedlocked with padmA (the lady of the lotus, shreedEvi)
10.10.7	998	भूम्युद्धरणकर्त्रे नम: ।	bhoomyuddharaNakartrE nama: |	The one who lifted the earth from the pralaya waters.
10.10.8	999	पुण्यपापेशित्रे नम: ।	puNyapApEshitrE nama: |	The director of good and evil, puNya and pApa.
10.10.9	1000	मुक्तेर्दात्रे नम: ।	muktErdAtrE nama: |	The granter of mOksha.
10.10.10	1001	अनुभाव्याय नम: ।	anubhAvyAya nama: |	The one who allows Himself to be experienced by the devotees.

AZHVAR TIRUVADIGALE SHARANAM