4000 DIVYA PRABANDHAM: TIRUVAYMOZHI 1 (2791 TO 2900)

TIRUVAYMOZHI 1

SWAMI NAMMAZHVAR

श्री:
DIVYA PRABANDHAM WORKSHOP
SESSION – 23 – TIRUVAYMOZHI
NAMMAZHVAR

Shree gurubhyO namah,
NamaskAram dear members,

Welcome back to the most awaited tiruvAymozhi session.
As we enter the fourth year of our divya prabandham studies, may we, with humble salutations, seek the divya anugrahams of all our AzhvArs, AchAryas and the divyadampatis to bless us with the knowledge of tiruvAymozhi pAsurams under the guidance of our dear Guru Smt. Seetha Saranathan.

The word “TiruvAymozhi” means “Divine words from the sacred mouth of NammAzhvAr’. And the sacred words so uttered total up to 1102 pAsurams - 100 decads in praise of the infinite kalyANa guNas of the supreme Lord Shreeman nArAyaNa. The first four hundred pAsurams talk about bhagavAn being the upEyam or the only goal to be attained. The next six hundred pAsurams elucidate that bhagavAn is Himself the ‘upAyam’ or the means to attain Him.

TiruvAymozhi, the essence of sAma Veda, is the magnum opus of NammAzhvAr, his three other works being tiruviruttam (rig vEdam), tiruvAsiriyam (yajur vEdam) and periya tiruvandadi (atharvana vEdam).

The tiruvAymozhi pAsuram (5.8.1) starting with ‘ArAvamudE’ was the key to the resurgence of the lost divya prabandhams, else they would have faced extinction. Hearing this pAsuram from few devotees, AchArya NAthamuni traced kaNNinun sirutAmbu prabandham after reciting of which, NammAzhvAr re-appeared before him and gave him tiruvAymozhi and all the 4000 divya prabandhams.

TiruvAymozhi is also the last prabandham of NammAzhvAr and hence called “charama prabandham”. The prabandham is filled with humble askings by NammAzhvAr wanting to reach the feet of the Lord. He himself declares in his last prabandham that Lord RanganAtha freed AzhvAr from dEhasambandham and granted mOksha.

Though short lived for 35 years, NammAzhvAr enjoyed perfect union with bhagavAn while on this earth itself as is evident from one of his verse:

"யான் ஒட்டி என்னுள் இருத்துவன் என்றிலன்
தான் ஒட்டி வந்து என் தனி நெஞ்சை வஞ்சித்து
ஊன் ஒட்டி நின்று என் உயிரில் கலந்து இயல்
வான் ஒட்டுமோ இனி என்னை நெகிழ்க்கவே?
BhagavAn permeated my heart on His own will and merged with it permanently without my knowledge. How will He leave me even if I choose to?"

Opening the whorls of our heart layer by layer with comforting, metrical lyrics, NammAzhvAr takes us closest to bhagavAn ever. Yes, TiruvAymozhi is a penetrating prabandham. Meandering along the moods of the prapanna (the devotee aspiring for mOksha), the prabandham teaches us how to enjoy the roopa, swaroopa, guNas and vibhootis of bhagavAn and get absorbed in intimate, seamless kainkaryam of the Lord.

NammAzhvAr sings four decads in the role of a lovelorn woman parAnkusha nAyaki expressing her unbearable separation from her Lord KrishNa.

Reciting and understanding this prabandham wholeheartedly brings maturity in the seeker and prepares his heart to accept mOksha, not with remorse but with loving surrender to the lotus feet of emperumAn.

Every decad of tiruvAymozhi poem has been set in a different metric style. The overall pattern is in andAdi style where the last word of one pAsuram continues as the first word of the next pAsuram both in form and content. And hence each pAsuram is related to the previous pAsuram like an answer to the leading question.

Abhinava Desikan Uttamur Shri VeerarAghavAchAryar swAmi opines that NammAzhvAr transcended all the four stages of bhakti through his four prabandhams. He experienced parabhakti in tiruviruttam (desire for mOksha), paragyAna (vision of the Lord) in tiruvAsiriyam, paramabhakti in periya tiruvandAdi (uncontrollable love) and bhagavat prApti in tiruvAymozhi (mOksha). With all such hallowed anubhavam, the only reason He was made to wait in this earth was to give us this thousand verses of pristine nectar.

Let us saturate ourselves in the ambrosial tirukalyANa guNas of Shreeman nArAyaNa by reciting and enjoying the most euphonic tiruvAymozhi.
AzhvAr emperumAnAr dEsikan tiruvaDigaLE sharaNam.

🙏🏼🙏🏼🙏🏼🙏🏼
aDiyEn

Eminence of TiruvAymozhi from the scholars’ desk.

The greatness of tiruvAymozhi is measureless as it is a never-ending ocean.

SwAmi manavALa mAmunigaL exclaims:
உண்டோ திருவாய்மொழிக்கு ஒப்பு?

“uNDO tiruvAymozhikku oppu!

Is there anything equal to tiruvAymozhi?”

A few statements of notable scholars listed below are a must know for us.

1.Madurakavi AzhvAr, the direct disciple of nammAzhvAr glorifies TiruvAymozhi in his only prabandham kaNNinun sirutAmbu:

அருள் கொண்டாடும் அடியவர் இன்புற
அருளினான் அவ்வருமறையின் பொருள்
அருள்கொண்டு ஆயிரம் இன் தமிழ் பாடினான்
அருள் கண்டீர் இவ் உலகினில் மிக்கதே
aruL koNDADum aDiyavar inbuRa
aruLinAn avvaru maRaiyin poruL |
aruL koNDu Ayiram intamizh pADinAn
aruL kaNDeer ivvulaginil mikkadE || 8 |

NammAzhvAr composed 1000 nectarine pAsurams called tiruvAymozhi in an easy language so that devotees can experience divine bliss. In all his pAsurams, I see only his grace and compassion for the emancipation of his devotees. Oh, what an absolute treasure it is to the whole world! (8)

2.Acharya NAthamuni submits in his taniyan that He worships sadagOpan’s TiruvAymozhi which is an ocean of tamizh vEdas and a collection of 1000 branches of Upanishads which is ambrosia for the bhaktas and bliss to the people of the world.

3. In his treatise on the tiruvAymozhi, shree azhagiya perumAL nAyanAr comments as follows:
Acharya Hrudayam – 65
பாஷ்யகாரர் இதுகொண்டு ஸூத்ர வாக்யங்கள் ஒருங்கவிடுவர் |
bhashyakArar idu koNdu sootra vAkyangaL orungaviDuvar”
“swAmi rAmAnuja would have referred tiruvAymozhi to collate the meanings of the ancient brahma sutras while writing his Shree bhAshyam”. This statement hints that the extent of knowledge contained in tiruvAymozhi is applicable beyond time.

4. ParAsara BhaTTar opines in his taniyan that the melodious songs of saDagOpan, the chieftain of kurugoor, are the very vEdas because they elucidate the five principles (ARTHA PANCHAKA GYANAM).

1.(para swaroopa) - nature of paramAtmA
2.(swa svaroopa) - the nature of jeevAtmA,
3.(upAya swaroopa) - the means to attain paramAtmA,
4.(purushartha swaroopa) - the final goal, and
5.(virOdhi swaroopa) - the impediments in attaining the goal.

5. In the words of Shree azhagiya maNavALa perumAL nAyanAr, AchArya Hrudayam - 50
இயற்பா மூன்றும் வேதத்ரயம் போலே; பண்ணார் பாடல் பண்புரை இசைகொள் வேதம்போலே.
The three iyarpA prabandhams namely Tiruviruttam, TiruvAsiriyam and Periya TiruvandAdi are like the three vedas namely Rig vEda, Yajur vEda and atharvana vEda respectively. The tuneful tirvAymozhi prabandham is like the sAma vedam characterized by intonations and melody.

6. In sootram 219 to 228 of Acharya Hrudayam, shree azhagiya maNavALa perumAL nAyanAr has attributed ten bhagavat guNas for the 10 centums of tiruvAymozhi. The ten qualities are paratvam (supremacy), kAraNatvam (primordial cause), vyApakatvam (all pervading), niyantRutvam (controller), kArunikatvam (compassionate), sharanyatvam (sole refuge), shaktatvam (all pwerful), satyakAmatvam (possessor of all desirable wealth), Apatsakhatvam (friend indeed) and Artiharatvam (destroyer of pains).

A small song based on these guNas is shared here:

திருவாய்மொழி கோயில் திருவாய்மொழி

திருவாய்மொழி சுருக்கம் கோயில் திருவாய்மொழி
குருகூர் நம்பியின் நான்காம் ஆயிரம் திருவாய்மொழி
சடகோபனின் இன் தமிழ் பண் திருவாய்மொழி
வேதம் தமிழ் செய்த மாரனின் திருவாய்மொழி
வரவரமுனி உபதேஸத்தால் உயர்ந்த திருவாய்மொழி
பரத்வ தன்மை விளக்கும் திருவாய்மொழி
காரணத்வ தன்மை விளக்கும் திருவாய்மொழி
வ்யாபகத்வ தன்மை விளக்கும் திருவாய்மொழி
நியந்த்ருத்வ தன்மை விளக்கும் திருவாய்மொழி
காருனிகத்வ தன்மை விளக்கும் திருவாய்மொழி
சரண்யத்வ தன்மை விளக்கும் திருவாய்மொழி
சக்தத்வ தன்மை விளக்கும் திருவாய்மொழி
ஸத்யகாமத்வ தன்மை விளக்கும் திருவாய்மொழி
ஆபத்ஸகத்வ தன்மை விளக்கும் திருவாய்மொழி
ஆர்திஹரத்வ தன்மை விளக்கும் திருவாய்மொழி
திருவாய்மொழி கோயில் திருவாய்மொழி
திருவாய்மொழி கோயில் திருவாய்மொழி

tiruvAymozhi kOyil tiruvAymozhi
tiruvAymozhi churukkam kOyil tiruvAymozhi
kurugoor nambiyin nAngAm Ayiram tiruvAymozhi
shaTakOpanin in tamizh paN tiruvAymozhi
vEdam tamizh seyda mAranin tiruvAymozhi
varavaramuni upadEsattAl uyarnda tiruvAymozhi
paratva tanmai viLakkum tiruvAymozhi
kAraNatva tanmai viLakkum tiruvAymozhi
vyApakatva tanmai viLakkum tiruvAymozhi
niyantRutva tanmai viLakkum tiruvAymozhi
kArunikatva tanmai viLakkum tiruvAymozhi
SharaNyatva tanmai viLakkum tiruvAymozhi
Shaktatva tanmai viLakkum tiruvAymozhi
satyakAmatva tanmai viLakkum tiruvAymozhi
Apatsakhatva tanmai viLakkum tiruvAymozhi
Artiharatva tanmai viLakkum tiruvAymozhi
tiruvAymozhi kOyil tiruvAymozhi
tiruvAymozhi kOyil tiruvAymozhi

6.SwAmi dEsikan credits tiruvAymozhi as ‘sAra sArasvatAnAm - the essence of all spiritual writings every written. In his incredible treatise called ‘dramiDopanishad tAtparya ratnAvali”, swAmi dEsikan has identified 1001 kalyANa guNas corresponding to the 1000 odd pAsurams of tiruvAymozhi. He has strung them into a bhagavat sahasrananAmAvali stOtram of 100 verses. These guNas are at the pAsuram level. This incredible work is a storehouse of swAmi dEsikan’s intellectual expertise and ceaseless poetic proficiency.

100 guNa nAmas at the dashakam level: At the end of each nAmAvali verse, he has also mentioned one guNa nAma for the whole decad of tiruvAymozhi, so that adds another hundred nAmas for 100 decads.

10 guNa nAmas at the shatakam level: He has also attributed one guNa for each centum. This can be read in the 8th slokam of dramiDopanishad tAtparya ratnAvaLi and the first shlokam of dramidOpanishad sAram starting with ‘sEvAyOgya”. That makes the total count of nAmas equal to 1111 guNa nAmas.

DramiDopanishad sAram is another fine sreesookti of swAmi dEsikan which brings out the crux of the 130 (100 plus 30) shlokas contained in the above tAtparya ratnAvali in just 26 verses.

7.SwAmi maNavALamAmunigaL has composed the “tiruvAymozhi nooRRandAdi” which is a nectarous prose of 100 andAdis that reveal the essence of the 100 decads of tiruvAymozhi. Each andAdi is the gist of the whole centum of tiruvAymozhi and has the name of nammAzhvAr.

8.Shree vAdi kEsari maNavAla jeeyar has also made a supportive glossary of hundred shlokas called ‘dramiDopanishad sangati” to match the 100 padigams of tiruvAymozhi.

9.Poet kambar states in his laudatory poem “saDagOpan andAdi”:
சுடர் இரண்டே பண்டு மூன்றாயின
“chuDar iraNDE paNDu, moonrAyina”
The sun and the moon are the old lights that remove the darkness of the day and night. TiruvAymozhi is the third light that destroys the darkness (agyAnam) of both the day and the night.

10. Last but not the least, AchAryas unanimously quote that tiruvAymozhi is an exposition of ‘tirumantram’ encapsulated inside a poem.

Commentaries on TiruvAymozhi

We have five most treasured, prodigious commentaries that are super authoritative interpretations of tiruvAymozhi:

1. ArAyiRa paDi: The first recorded commentary on TiruvAymozhi was the “Bhagavat Vishayam” - 6000 paDi vyAkhyAnam composed by Shree TirukurugaipirAn piLLAn on the advice of swAmi rAmAnuja. One paDi consists of 32 letters. Though short, the vyAkhyAnam is deep in insight and requires a thorough knowledge of sanskrit and tamizh in order to decipher the meanings. PiLLAn is regarded as the gyAna putra of swAmi rAmAnuja and was entrusted with the responsibility of propagating the 'bhagavat vishayam'. Bhagavat vishayam is the source (moolam) for all successive vyAkhyAnams available today. It gains the status of being the most authentic commentary, on account of having been heard and endorsed by SwAmi rAmAnuja himself.

SAkshAt swAmi (Shri vEdAnta rAmAnuja mahAdEsikan) composed a 24000 paDi vyAkhyAnam based on PiLLAn's 6000 paDi Bhagavat Vishayam.

2.onpadinAyirapaDi: The next elaborate commentary 9000 paDi vyAkhyAnam was written by Nanjeeyar, the disciple of Shree ParAsara BhaTTar. It is believed that when Nanjeeyar asked his disciple Naamboor VaradarAja to rewrite his 9000 paDi into silken cloth, He accepted and asked permission to go home and do the task. While crossing the cauvery river, the 9000 manuscript was washed away by the waves. But, Naamboor VaradarAja managed to write the whole text from his memory of kAlaskshEpams and also added additional commentaries into the silken cloth. When he submitted the work to jeeyar and narrated the whole story, Nanjeeyar was overwhelmed and embraced him, calling him "NampiLLai - Our son".

3.PanneerAyirapaDi: Shree vAdi kEsari azhagiya maNavALa jIyar, the disciple of Shree PeriyavAchchAn PiLLai, brought out the 12000 paDi vyAkhyAnam for tiruvAymozhi.

4.irupattinAlayirapaDi: The next bigger commentary 24000 paDi was penned by vyAkhyAna chakravarti Shree PeriyavAchchAm PiLLai who was a disciple of NampiLLai.

5.Muppatti-ArAyirapaDi: The most exhaustive commentary on tiruvAymozhi is the 36000 paDi contributed by Shree vaDakku tiruveedi piLLai, another disciple of NampiLLai. This 36000 paDi is also called as “eeDu”, which is held with utmost regard by vaishNavas.

Later, swAmi maNavALa mAmunigaL learnt this eeDu from his guru Shree TiruvAymozhi PiLLai (SreesailEsha) and gave lectures on the eeDu with references from shrutis, smRutis, purANas and Agamas. He became such an expert in eeDu upanyAsam that Lord RanganAtha Himself requested him to give a yearlong discourse on the ‘eeDu’. On the sARRumurai day, Lord RanganAtha appeared as a young child and granted ManavAla MAmunigaL the taniyan:

श्रीशैलेश दयापात्रं धीभक्त्यादिगुणार्णवम् |
यतीन्द्रप्रवणं वन्दे रम्यजामातरं मुनिम् ||

sreesailEsa dayApAtram, dhee bhaktyAdi guNarNavaM |
yateendra pravaNam vandE ramyajA mAtaram muniM ||

KOYIL TIRUVAYMOZHI

KOyil tiruvAymozhi is a collection of twelve important decads selected from tiruvAymozhi. This set was recited during the times when full tiruvAymozhi prabandham could not be recited in temples. Now-a-days, kOyil tiruvAymozi is recited on important festivals and tirunakshatrams of AzhvArs and AchAryas. The twelve tiruvAymozhis are as follows. Members can please make a tick mark or a note of the important decads in their textbook.

1.1 – uyarvaRa உயர்வற
1.2 – veeDumin வீடுமின்
2.10 – kiLaroLi கிளரொளி
3.3 – ozhivil ஒழிவில்
4.10 – onRum ஒன்றும்
5.8 – ArAvamudE ஆராவமுதே
6.10. – ulagamuNDa உலகமுண்ட
7.2 – kangulum கங்குலும்
8.10 – neDumARku நெடுமாற்கு
9.10 – mAlainaNNi மாலைநண்ணி
10.9 – sUzhvisumbu சூழ்விசும்பு
10.10 – muniyE முனியே

A few more decads are added in some practices. Members can download the file from prapatti.com.
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TIRUVAYMOZHI TANIYANS

TANIYAN 1
BY SHREE NATHAMUNI

bhaktAmrutam vishwajanAnumOdanam
sarvArthadam srIsaThakOpavAngmayam |
sahasrashAkOpanishatsamAgamam
namAmyaham drAviDa vEdasAgaram ||

I offer my obeisance to TiruvAymozhi, the ocean of tamizh vEdas and the collection of thousand branches of Upanishads uttered by shaThakOpan. It is indeed ambrosia for the devotees, bliss to the people of the world, and fulfills all desires.

TANIYAN 2
BY ISWARA MUNI (SON OF NATHAMUNI)

tiruvazhudi nADenRum tenkurukUr enRum
maruviniya vaNporunal enRum
arumaRaigaL andAdi seydAn aDi iNaiyE
eppozhudum sindiyAy nenjE teLindu.

Oh heart! With a clear mind, always meditate on the feet of swAmi nammAzhvAr who composed the beautiful tamizh vEdas in andAdi format. Always think of his birthplace AzhvAr tirunagari known by the names tiruvazhudi and tenkurugoor, and also think of the lovable and enjoyable tAmraparni river (poru nal).

TANIYAN 3
BY SOTTAINAMBIGAL

manattAlum vAyAlum vaNkurugUr pENum
inattArai allAdu iRainjEn
danattAlum Edum kuRaivilEn
endai saDagOpan pAdangaL yAmuDaiya paRRu

There is no dearth of wealth because my master saThakOpan’s feet are my refuge. I shall not worship with my mind or speech those people who do not associate with the clan that preserves AzhvAr Tirunagari and its glories.

TANIYAN 4
BY ANANTAZHVAN

Eynda perum keertti irAmAnusa muni tan
vAynda malarp pAdam vaNangukinREn
Aynda perum sIrAr shaThakOpan sentamizh vEdam tarikkum
pErAda uLLam peRa

I worship the esteemed lotus feet of the ultimate, glorious saint rAmAnuja so that I be blessed with a heart that thinks of nothing other than the beautiful tamizh vedas of saThakOpan who has impeccable, auspicious qualities.

TANIYAN 5
BY SHREE PARASARA BHATTAR

vAn tigazhum sOlai madiL arangar vaNpugazh mEl
AnRa tamizh maRaigaL Ayiramum
InRa mudal tAy saThakOpan
moymbAl vaLartta iDat tAy irAmAnusan

All the thousands pAsurams of tiruvAymozhi sing the glories of Lord RanganAtha* reclining inside the seven ramparts of Shreerangam temple surrounded by groves that hit the sky.
SaThakOpan is the first mother who birthed tirvAymozhi, and
rAmAnuja is the foster mother who nurtured tiruvAymozhi.**
(*Since NamperumAL of periya kOyil has a special place over all other archAvatAras, the whole tiruvAymozhi is offered to Him.
** YashOdA nurtured KrishNa, swami rAmAnuja nurtured tiruvAymozhi)

mikka iRai nilaiyum meyyAm uyir nilaiyum

takka neRiyum taDaiyAgit tokkiyalum Uzh vinaiyum
vAzhvinaiyum Odum
kurugaiyar kOn yAzhin isai vEdattiyal

TiruvAymozhi, the like of sAma vEda, is melodious like the tune from the yAzh instrument. The prabandham advises us about the real nature of the Lord (parmAthma svarUpam), the real nature of the chEtanas (jIvAthma svarUpam), the real nature of the means (upAya svarUpam), the real nature of the hindrances to liberation (virOdhi svarUpam), and the real nature of the ultimate goal (upEya svarUpam).

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CONCISE MEANINGS

Dear Readers,

Our meanings given below are embellished with the bhagavan nAmAvali extracted from 'dramiDopanishad tAtparyaratnAvaLi' of swAmi dEsikan who has identified one guNa nAma for each pAsuram of tiruvAymozhi to make a total of 1001 nAmas.

The nAmAvaLis were extracted from ratnAvaLi and compiled as "bhagavat sahasranAmAvali" by the trio Pandit Shri Anantacharya swAmi, Pudukottai Shri A. Srinivasaraghavan swami, and Devanarvilagam Shrii Tiruvenkatachar swami. With humble obeisance to their divine feet, we bring to you those ten nAmAvaLis at the end of each decad along with our humble attempt - their english translation.

TIRUVAYMOZHI 1.1
PASURAMS 2791 TO 2801.
UYARVARA UYARNALAM

NammAzhvAr, the master of all AzhvArs was showered with immense compassion and knowledge by shreeman nArAyaNa who revealed His infinite attributes of paratvam and soulabhyam to him. In the first decad, NammAzhvAr extolls those paratva guNas and urges his mind (manas) to cherish the beautiful and radiant tiruvaDis of Lord shreeman nArAyaNa and totally surrender to Him.

2791. uyarvaRa uyar nalam * uDaiyavan yavan avan *
mayarvaRa madi nalam * aruLinan yavan avan **
ayarvaRum amarargaL * adipati yavan avan *
tuyar aRu suDar aDi * tozhudezhu en mananE (1)

2791. HE IS THE SUPREME

uyarvaRa uyarnalam uDaiyavan evan avan.
In every line, the words ‘evan’ and ‘avan’ are repeated to elucidate that it is emperumAn who is the supreme.

en manamE!! Oh my mind! Shreeman nArAyaNa is the personification of uniqueness (vishishTan) and virtues of boundless bliss (Anandatvam) free of flaws in all aspects. His divya mangaLa tirumEni is completely pure (sudhdha satvam) without rajo or tamo guNa unlike the jeevAs.

His kalyANa guNas are innumerable, made of the six basic guNas of tejas, balam, aishvaryam, gnyAnam, veeryam and shakti declares VishNu purANam (6-5-85) तेजो-बलैश्वर्य-महावबोध-सुवीर्य-शक्त्यादि-गुणैकराशिः|

His divyAbharaNams like the vaijayanti or tuLasi garland, sreevatsam (maru- the place on His right chest where he holds the jeevas) and the divya Ayudhams (shankham, sudarshana chakram, khaDgam, shArngam and gada are exclusive to him.

ShreevaikuNTham is his permanent abode where he resides with his divya mahishis (sridEvi, bhoodEvi and neeLA devi). Vishnu puranam (5-1-50)says महाविभूति संस्थान that the nitya vibhooti is his permanent abode. The nityasooris reside in this abode.

mayarvaRa madinalam aruLinan yavan avan
manamE! emperumAn’s laudable attribute of abundant kArunyam is the reason for forgiving my faults and showering His grace upon me (nirhEtuka krupA); inducing me with true knowledge of bhaktiroopa gnyAnam.
The ignorance of knowledge or agnyAnam in a chetana since birth is his ignorance that the gross body is the AtmA (dEhAtma abhimAnam); he remains sub servient to demi gods (dEvatAntara sEshatvam); misinterprets the true meanings of the vedas (vipareeta gnyAnam) and finally desires to attain the state of kaivalyam which is temporary.

ayarvaRum amarargaL adipati yavan avan
Lord shreeman nArAyaNa is the master of the nityasooris who are virtuous, filled with bhagavat gnyAnam, ever sub servient (bhagavat pAratantryam) to the Lord, incessantly performing kainkaryam to him. Hence the Lord blessed them to enjoy him forever in paramapadam. Such is the greatness of emperumAn’s quality of udAratvam (magnanimity) to the nityasooris like GAruDa, AdisEsha, VishvaksEna.

tuyaraRu suDaraDi tozhudu ezhu en mananE
Hence, manamE! Surrender at the dazzling tiruvaDis of this tirumAl who has the enriching attribute of compassion and is the sole remover of all brutal sorrows that a chEtanan undergoes in these arduous cycles of births in this ocean like samsara. Get liberated and elevate yourself from this present state by performing unstinted nitya kainkaryam to the Lord with sEshatva bhAvam (being subservient) in all circumstances without expecting the fruits. (1)

2792. agam malam aRa * malar misai ezhu tarum *
manan uNarvu aLavilan * poRi uNarvu avai ilan **
inan uNar muzhu nalam * edir nigazh kazhivinum *
inan ilan enan uyir * migu narai ilanE (2)

2792. HIS ATMASVAROOPAM

Immersed in the supreme attributes of emperumAn, AzhvAr now describes the divine Atmasvaroopam of the Lord which is distinct, perfect knowledge and bliss (muzhu nalam uNar) ; which can be realised only through his kalyANa guNas.
His svaroopam is untainted (muzhu unar) devoid of prakriti sambandham, free from rajO and tamO guNas (malam aRa) and made of sudhdhasatvam as varaha purANam(74-44-45) says न भूतसङ्ग संस्थानो देहो अस्य परमात्मनः| His svaroopam is blissful and pure due to the absence of desires, unaffected by the external sense organs.
As emperumAn’s bhagavat svaroopam is superior He remains unique and unparalleled (inan ilan) at all times.
It is impossible for us to witness the Lord through our eyes (poRi uNarvu avai ilan) or mind which is totally materialistic having prakruti sambandam. Through rigorous yOgabhyAs one may get a glimpse. Considering this strenuous journey AzhvAr preferred to enjoy being sub servient to emperumAn alone.
AzhvAr is gratified having been chosen by the lord to get a glimpse of emperumAn. Having obtained bhagavat sambandham, He is determined never to disassociate from Him. AzhvAr proudly asserts that emperumAn is his AtmA (enan uyir) and protector(dhArakan) who remains unique and unparalleled (miguNarai ilan) in the past, present and future (edir nikazh kazhivinum). (2)

2793. ilanadu uDayanidu ena ninaivariyavan

nilaniDai visumbiDai * uruvinan aruvinan **
pulanoDu pulanalan * ozhivilan paranda * an
nalanuDai oruvanai * naNuginam nAmE (3)

2793. CREATION OF LEELA VIBHOOTI
After expressing the paratvam, soulabhyam and the divyAtmasvaroopam of the Lord in the nitya vibhooti, AzhvAr speaks of the leelA vibhooti or the material realm.
manasE! emperumAn is the niyantA who is the possessor of all sentient and non-sentient (adu ilan idu uDaiyan) which is beyond our comprehension in both nitya vibhooti and leelA vibhooti. Along with periya pirATTi He creates both vibhootis merely by a glance.
The nitya vibhooti extends upto paramapadam from the AkAsam (visumbum iDai) and the leelA vibhooti from the earth to the various lOkas beneath it (nilan iDai).
When both perumAl and pirATTi glance away, the cosmos gets reduced to a subtle matter during the cosmic deluge or mahApralayam and the lord holds everything safely in His stomach. Thus the earth and this realm is a sporting field for the lord! Mahabharatam sabha parvam 40-78 says बालः क्रीडनगैरिव -the leelA vibhooti is a pastime for the lord.
He is the possessor of the achEtana (uru) the gross matter that is visible and the subtle jeevAtmA or chEtanan (aru) which is invisible. He blends with the indriyAs in them (pulanODu) yet remains uninfluenced by their innate nature (pulan uLan). After creation, emperumAn who is inexhaustible (ozhuvilan) pervades (paranda)into all beings and space creating a realm called leelA vibhooti for the jeevAs to dissolve their karmas.
A chEtana or a sentient being is able to perform acts due to the radiant divine energy dharmabhoota gnyAnam, a subtle energy of the lord, difficult to perceive, exclusive to him alone. This divine radiant knowledge spreads from the soul and instigates us to perform actions. The sense organs which attribute to the accumulation of karma are subservient to him. Hence the lord is the master(sEshi) and we are his servants (sEshan).
AzhvAr is delighted that he gained the kaTAksham (nAm naNuginam) of that emperumAn who is the unparalleled one (oruvanai-adviteeyan) possessing these wonderful attributes. (3)

2794. nAm ivan avaLivaL uvaLevaL

tAm avar ivar uvar * adu idu udu edu **
vIm avai ivai uvai * avai nalam tIngkavai *
Amavai Ayavai Ay * ninRa avarE (4)

2794. HIS SANKALPA SHAKTI
Having shared his heavenly experience of the svaroopam of the Lord, AzhvAr enumerates His unique way of creating the ubhaya vibhootis along with periya pirATTi; merely by his sankalpa shakti.
The anushAsana parva (254-136) in Mahabharata states द्यौ सचन्द्राकनक्षत्रं खं दिशो भूर्महोदधिः| वासुदेवस्य वीर्येण विधृतानि महात्मनः|| It is the sankalpa shakti of that vAsudEvan, who holds all entities in both realms steadily and effortlessly.

manamE! He is the cause of chEtanas (endowed with radiant with knowledge )(gnyAna svaroopam) which are near, farther away and in between irrespective of gender (avan, ivan, uvan, avaL ivaL uvaL evaL), summons the elderly with respect saying tAm,avar,ivar, uvar and the achEtanas whose svaroopam lacks gnyAnam (adu,idu,vudu,edu).

Furthermore the Lord exists in the AtmA which is immortal, and in the entities and shareeram which is bound to get destroyed (veem avai ivai uvai); in those which were created in the past and will be created in the future (Am avai Ay avai).
The svaroopam of the sentient and the non-sentient and the Lord existing in them is inseparable. Hence all that he creates is subservient to him or they are bhagavat adheenam. The Lord is distinct and extraordinary pervading in all yet remaining unaffected due to His amazing attributes (ninRa avarE).

This srushTi of leelA vibhooti by emperumAn is to dissolve the accumulated karmas and vAsanAs of the chEtanas and make them realise that they are neither independent ( svAtantryam) nor sub servient to other demigods (anya sEshatvam) and that He is the supreme. (4)

2795. avaravar tamatamadu * aRivaRi vagai vagai *
avaravar iRaiyavar * ena aDi aDaivargaL **
avaravar iRaiyavar * kuRaivilar iRaiyavar *
avararvar vidi vazhi * aDaiya ninRanarE (5)

2795. HE IS THE CAUSE OF SUSTENANCE (STITHI)
He is the sarvEshvaran (iRaiyavar) as nArAyaNa sooktam hails Him as ‘ प्रतिम विश्वस्य’ (master of all) who is the cause of sustenance radiating the attribute of protection (rakshagatvam); granting us what we deserve and absolving us of what we don’t need (ishTa prApti anishTa nivrutti.). Hence the sustenance of both the realms is bhagavat adheenam.
nArAyaNa sooktam 5 declares यच्च किंचित् जगत् सर्वं दृश्यतेश्रू यतेऽपिवा।अंतर्बहिश्चतत्सर्वंव्याप्य नारायणः स्थितः॥ Whatever is seen in this entire world, is pervaded by Lord Narayana within and without.
The jeevAs (avar avar) on the earth are born with the three qualities of rajas (passion), tamas (ignorance or lethargy) and satvam (pure) carrying the vasanAs of their previous births. Due to rajo and tamO guNas they perform sacrifices and rituals to please the various demi gods (avar avar) like agni or indran.
The demigods are given special powers by emperumAn to fulfil the desires of the ignorant humans who have immense faith in them. These devatas fulfil their desires by demanding various rituals and sacrifices of animals or humans and earn fame. They consider themselves powerful and independent (iraiyavar ena ) forgetting that emperumAn as an indweller is these devatAs (iRaiyavar ninRanar) fulfills the desire of the demi gods.
These jeevAs attain the respective abode of these devatAs as told in the shastras (vidi vazhi aDaiya). (5)

2796. ninRanar irundanar * kiDandanar tirindanar *
ninRilar irundilar * kiDandilar tirindilar **
enRum or iyalvinar * ena ninaivu ariyavar *
enRum or iyalvoDu * ninRa em tiDarE (6)

2796. emperumAn is the sole controller of all the actions (pravrutti) of the chetanas. As the lord pervades in everything as the Atma, he instigates the shareeram created by him to perform actions based on the karmAs of the chetanas who use the achEtanas as a platform to perform their karmAs.
Simple actions of standing, sitting, sleeping, and moving around by the chetanas (ninRanar, irundanar,kiDandanar, tirindanar) as well as their inactions are subservient to that Lord whose innate nature of existence does not change.
They may undergo the series of changes in their forms but these do not affect Him as he is the apourushEyan or one who has not been created by anyone (enRum Or iyalvODu ninRa).
Various pramANas in the vedas have spoken assertively that his attributes of shaktitvam is beyond their comprehension (em tiDarE) as bhagavd rAmanuja conveys in sri vaikuNTa gadyam that the nature, existence and change in all chetanAs, achetanAs are sub servient to the Lord स्वाधीन त्रिविधचेतनाचेतन-स्वरूप-स्तिथि-प्रवृत्तिभेदम्|(6)

2797.tiDa visumbu eri vaLi * nIr nilam ivai misai *
paDar poruL muzhuvadumAy * avai avai toRum **
uDal misai uyir enak * karandengkum paranduLan *
suDar migu surudiyuL * ivai uNDa suranE (7)

2797. AzhvAr told us clearly that the svaroopam, stithi and pravrutti of all the chetanas and achetanas in the world are under the control of BhagavAn (bhagavat adheenam) hence emperumAn and the universe are same. This is true because he is the Atma pervading in every entity and all the entities that he has created represents his shareeram (shareerAtma bhAvam).
The bruhadAraNyaka Upanishad (3-7-15) says यः सर्वेषु भूतेषु तिष्ठन्सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुः। यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतायन्तरो यमयति। एष त आत्मान्तर्याम्यमृतः| The supreme one sriman Narayana is the nectar who resides in all beings externally and internally. He regulates them though the chetanas are ignorant of his presence.

Sriman nArAyaNa performs the complicated process of creation with the help of the raw materials like the vast sky (tiDam visumbu), agni (eri),wind (vaLi),water (water) and earth (nilam) or the panchabhootAs (ivaimisai paDarporuL). All these entities are created meticulously according to their accumulated good and bad karmas to attain different types of bodies in various births.
Then emperumAn pervades into every entity- as the jeevAtmA in the sentient beings (uDan misai uyarena avai dorum), in everything that exists externally and internally (ivar misai paDar poruL muzhuvadum karandu eNgum). Though he is the indweller, these entities are unaware of it.
He is the cause of dissolution or destruction of the universe during the cosmic deluge holding the entire universe in his small stomach lying calmly on a banyan leaf floating in the deluge (ivai uNDa karan). emperumAn is the one worshipped in the shining vedas (suDar mikku surudiyuL). (7)

2798.surar aRivaru nilai * viN mudal muzhuvadum *
varan mudalAy avai * muzhuduNDa para paran **
puram oru mUnRerittu * amararkkum aRivu iyandu *
aran ayan ena * ulagazhittu amaittuLanE (8)

2798. REFUTING THE KUDRUSHTIS
AzhvAr refutes those who misinterpret the vedas (kudrushTis) presuming that brahmA is the creator, shiva is the destroyer and Vishnu only protects.
Through innumerable pramANAs in the vEdas it is clear that emperumAn is the creator of brahmA, rudra and other dEvatAs and he resides in all entities as their antarAtma.
varaha puraNam (90-3) says परो नारायणो देवः तस्माज्जातश्चतुर्मुखः|तस्माद्रुद्रो sभवद्देवि! स च सर्वज्ञतां गतः||Hey devi! nArAyaNa is the supreme and from him brahma and rudra were born.

AzhvAr says that even brahma, rudran or the heavenly celestials can never comprehend the complicated process of creation. The subtle state of the moola prakruti that emerges into a gross state beginning with AkAsam (viN mudal muzhuvadum varan mudalAy) is merely by his sankalpam. Similarly the process of destruction by ingesting everything in his stomach (avai muzhudum uNDa) cannot be understood.

The shanti parva of mahabharata (210-24) states आभूतसंप्लवे प्राप्ते प्रलीने प्रकृतौ महान् | एकः तिष्ठति विश्वात्मा स तु नारायण प्रभुः||

It was only lord nArAyaNa who existed after dissolution when the moolaprakruti and all entities entered a subtle state.
He has given special powers to the celestials like brahma and shiva and other devas and instigates them to perform their duties of creation or destruction. As the antaryAmi in rudran (aran) he instigated him to vanquish the powerful and matchless three cities (oru moonRu puram); similarly he imparted the vedas to brahma (ayan) who later expounded it to the devas.
Hence lord nArAyaNa is the supreme one who is the sEshi (master), niyAmyan (administrator), sarvadhArakan ( he holds every entity) true to the quote in Vishnu puranam (1.2.10) that he is the foremost of all devatas परः पराणां| (8)

2799. uLan enil uLan * avan uruvam ivvuruvugaL *
uLan alan enil * avan aruvam ivvaruvugaL **
uLan ena ilan ena * ivai guNam uDaimaiyil *
uLaniru tagaimaiyoDu * ozhivilan parandE (9)

2799. REFUTING SHOONYA VADAM
In this pasuram AzhvAr refutes the philosophy of voidness or shooNya vAdam which says that there is no god, non-existence of scriptures (pramANam), no realms (vibhootis), no goal to attain (pramEyam) and that everything is void.
emperumAn exists in the gross form (uLan-sthoola shareeram) visible to our eyes and also exists in a subtle form as the soul or atma (ilan-sookshma shareeram) in this material realm and spiritual realm. Hence we can say he exists (ivvurugaL- gross state-as we can see to believe) with a form and he does not exist (aruvugaL-when we cannot perceive the subtle form); that both these states which are mutual due to his innate attribute propounded in the shastras (iru tagaimaiyODu uLan).
So AzhvAr asserts that he undoubtedly exists in both forms in all (ozhivilan parandE) as proclaimed in the scriptures. (9)

2800. paranda taN paravaiyuL * nIr toRum paranduLan *
paranda aNDam idena * nila visumbu ozhivaRa **
karanda sil iDam toRum * iDam tigazh poruL toRum *
karandengum paranduLan * ivai uNDa karanE (10)

2800. ISHVARA SOOKSHMA ROOPAM
In this pasuram AzhvAr speaks decisively about the incredible attribute of the subtle nature of emperumAn.
After the cosmic deluge the lord holds all the entities in his stomach. During the vyashTi srushTi when everything is in a subtle state, the lord creates the pancha bhootas. When he created water which was pure without any mixture; the vast pure and cool (paranda taNparavaiyuL) ocean did not disintegrate as the lord had pervaded taking a miniscule form in every particle of the water (neer dorum) holding them together. Then during the samashTi srushTi he created the gross matter and effortlessly created the rest of the massive worlds on this earth and the sky (nila visumbu).
Being svayamprakAshan he permeates in the subtle form in the massive external universe as well as every smallest matter which was created (sil iDam dorum) by Him. Lord krishna declares in bhagavad Geeta (15-18) यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तम:|अतोऽस्मि लोके वेदे च प्रथित: पुरुषोत्तम I|I am glorified in the smritis and vedas as I am the supreme one present in the perishable gross matter and in the imperishable subtle matter.
The vedas proudly reveal the truth that this emperumAn is none other than the small baby who swallowed the cosmos in his stomach lying casually on a banyan leaf during the cosmic deluge as vaTapatrashAyee (ivai unDa karan). (10)

2801.kara visumbu eri vaLi * nIr nilam ivai misai *

varan navil tiRal vali * aLi poRaiyAy ninRa **
paran aDi mEl * kurugUrch saDakOpan sol *
niral niRai Ayirattu * ivai pattum vIDE (11)

2801. NammAzhvAr, also known as sadagOpan hailing from a village named tirukkurugoor humbly submits these ten pasurams which are a part of a thousand, at the divine feet of shreeman nArAyaNa (paran aDi mEl) who is praiseworthy. He is the supreme one who created the pure nitya vibhooti and the complicated leelA vibhooti with the panchabhootAs, and later the various sentient and non-sentient beings; pervading both realms externally and internally. Those who sincerely read these ten pAsurams which are very enjoyable (niral) and soothing to the ears conveying beautiful meanings (niRai) loaded with philosophy and extraordinary attributes, are bound to attain paramapadam. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.1			परः para: Superior to all

1.1.1	1	निस्सीमोद्यद्गुणाय नमः ।	nisseemOdyadguNaya nama: \|	The one with unlimited auspicious qualities.
1.1.2	2	अमितरसाय नमः ।	amitarasAya nama:\|	The one with boundless & matchless knowledge and bliss.
1.1.3	3	अनन्तलीलास्पदाय नमः ।	ananta-leelAspadAya nama: \|	The one who owns all the sentient and insentient beings.
1.1.4	4	स्वायत्ताशेषसत्ताय नमः ।	svAyattAshESha-sattAya nama:\|	The one who controls the existence of all beings.
1.1.5	5	स्वायत्ताशेषस्थितये नमः ।	svAyattAshesha-sthitayE nama:\|	The one who controls the protection of all beings.
1.1.6	6	स्वायत्ताशेषयतनभिदावैभवाय नमः ।	svAyattAshEsha-yatanabhidA-vaibhavAya nama:\|	The one who controls the actions of all kinds of beings.
1.1.7	7	विश्वरूपाय नमः ।	vishvaroopAya nama: \|	The one who has the whole universe as His body.
1.1.8	8	त्र्यक्षब्रह्मात्मने नमः ।	tryaksha-brahmAtmanE nam: \|	The one who is the soul of shivA and brahmA.
1.1.9	9	सदसदवगताय नमः ।	sad-asad-avagatAya nama: \|	The one who exists in both gross and subtle forms.
1.1.10	10	सर्वतत्त्वेषु पूर्णाय नमः ।	sarvatatvEShu poorNAya nama: \|	The one who exists in His complete form inside all principles (tattvas).

TIRUVAYMOZHI 1.2
PASURAMS 2802 TO 2812

In tiruvAymozhi 1.1, NammAzhvAr sang the peerless attributes of bhagavAn as revealed to him by emperumAn Himself. Having enjoyed the pleasure of glorifying His ‘paratvam’ to his heart’s content, AzhvAr wished that others also join Him. To his dismay, he found that people of the world were very busy handling the twin emotions of material life.

GeetAchArya says (BG 10.9):
मच्चित्ता मद्गतप्राणा बोधयन्त: परस्परम् |
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च || 9||
mad chittA mad prANA bOdhayanta: parasparam|
kathayanta: cha mAm nityam tuSyanti cha ramanti cha||

Devotees who have fixed their minds on Me and surrendered unto Me, find delight and satisfaction in enlightening one another about Me and retelling my stories continuously.

Along the same lines, NammAzhvAr calls all the samsAris and explains with kindness the ‘sarva samatvam’ – ‘equal to all’ or ‘impartial quality’ of bhagavAn and guides them on thre ways to exit from the tough puzzle of samsAra. This veeDumi muRRavum tiruvAymozhi can be considered as short form of bhagavat geetA chapter 18.

2802. vIDumin muRRavum * vIDu seydu ** ummuyir
vIDuDaiyAniDai * vIDu seymminE (1)

2802. AzhvAr advises the jeevAtmA:

Give up everything that obstructs your association with God. (veeDumin muRRavum). Giving up thus (veeDu seydu), offer your AtmA to shreeman naRAyaNa, the granter of mOksha and the owner of Paramapadam. (veeDu seyminE, veeDu uDaiyAn iDai). (1)

2803. minnin nilaiyila * mannuyir AkkaigaL **
ennum iDattu * iRai unnumin nIrE (2)

2803. The jeevAtmA asks how it is possible to give up this nice body. AzhvAr replies:

The bodies (AkkaigaL) occupied by a jeevAtmA as per its desire (mannu uyir) last shorter than the flash of lightning (minnin nilai ila). This also means that the jeevAtmA takes a body again and again thinking that this earth is its permanent residence. Think for a while, you yourself can analyse and understand the truth behind this continuous delusion (ennum iDattu iRai unnumin neerE).

The shareera is temporary. In contrast, the AtmA is eternal but subject to kArmic connections. But paramAtmA is always permanent and never ever affected by karma. Hence the jeevAtmA is advised to surrender to the eternal paramAtmA. (2)

2804. nIr numadu enRivai * vEr mudal mAyttu **iRai
sErmin uyirkku * adan nEr niRai illE (3)

2804. Cut the two ego trees of ‘You’ (ahankAra-neer) and ‘Yours” (mamakAra- numai) completely from the root (vEr mudal mAyttu) and reach the Lord (iRai sErmin). There is nothing more satiating than that for the AtmA (uyirkku athan nErnilaiyillai). (3)

2805. illadum uLLadum * alladu avan uru **
ellaiyil annalam * pulgu paRRaRRE(4)

2805. BhagavAn’s true nature is neither insentient (illadum – asat, things without knowledge) nor sentient (uLLadum- sat, things with knowledge). He is limitless bliss (ellaiyil annalam) - ‘Anandamaya’ as explained in the taittireeya upanishads. Remove all attachments and submit yourself to His all-endearing Ananda svaroopam. (pulgu paRRaRE).

One should detach himself from all worldly things (vishayAntaram) and also from all other available means to attain Him (sAdhanAntaram). He should consider bhagavAn Himself as the means to attain Him. (4)

2806. aRRadu paRRenil * uRRadu vIDuyir **
seRRadu mannuRil * aRRiRai paRRE (5)

2806. The moment you detach yourself from worldly things (paRRu aRRadu enil), the AtmA attains mOksha (uyir veeDu uRRadu). But that mOksha is only kaivalya mOksha or AtmAnubhavam. Immediately, detest it (cheRRu adu) and seek bhagavAn with all eagerness (aRRu iRai paRRu) to attain nityamOksha prApti in the eternal abode (manna uRil).

When all attachments cease, the AtmA begins to taste the knowledge and bliss attributes of its own self and remains in self-absorption. This experience of the self is only temporary. Once the time is over, the AtmA seeks birth again. Hence, the seeker must avoid the trap of kaivalyam and aim for nitya mOksham at the ultimate abode. Paramapadam is the only point of no return that grants absolute bliss. (5)

2807. paRRilan Isanum * muRRavum ninRanan **
paRRilaiyAy * avan muRRil aDangkE (6)

2807. Ishwara, the Lord of everything is not attached to His consorts or to the nityasooris who are close by as much as He is deeply attached to His devotees (eeshwarum paRRu ilan). He is fully available and equally disposed to all His devotees. (muRRavum ninRanan). Hence, submit yourself exclusively into Him shunning all other attachments fully (paRRilai Ay avan muRRil aDangu), and embrace Him as the basic foundation (dhAraka), the extra nourishment (pOshaka) and every other luxury (bhOgya).

AzhvAr advises us to reciprocate bhagavAn’s attachment for us and yearn for Him just as He eagerly awaits us. (6)

2808. aDangkezhil sampattu * aDangkak kaNDu ** Isan
aDangkezhil aqdenRu * aDangkuga uLLE (7)

2808. Understand that all the mesmerising beautiful wealth seen around (aDanga ezhiL sampattu aDanga kaNDu) is the wealth of bhagavAn; and realising this belonging towards Him, submerse into Him and enjoy the sublime status of being one of His multifold properties. (eesanadu ezhil enRu uLLE aDangu).

The moment we understand that bhagavAn is our father, all our inhibitions will clear out and we will begin to experience Him in a subtle way. (7)

2809.uLLam urai seyal * uLLa immUnRaiyum **
uLLik keDuttu * iRai uLLil oDungkE (8)

2809. Revisit the three faculties of mind, speech and action (uLLam, urai, seyal immoonRaiyum uLLi) already gifted to us for the purpose of prayer (uLLa), pull them out from worldly activities, and employ them at the exclusive service of bhagavAn (keDuttu iRai uLLil oDungu). (8)

2810. oDungka avaN kaN * oDungkalum ellAm **
viDum pinnum Akkai * viDum pozhudu eNNE (9)

2810. Take refuge under Him, the universal master (oDunga avan kaN). All enemies that constrict the AtmA will vanish (odungalum ellAm viDum). After that, positively wait for the final moment when the body perishes (Akkai viDum pozhudu eNNE).

As penned by swAmi dEsikan in nyAsa dashakam, - “After doing sharanAgati, a prapanna should spend his days praying that bhagavAn grants him ananta kainkaryam at His lotus feet after the fall of his body. (ऐतद्देहावसाने मां त्वत्पादं प्रापय स्वयम् yEtat dEhAvasAnEmAm tvat pAda prApaya svayam)”. (9)

2811. eNperukku annalattu * oN poruL IRila **
vaN pugazh nAraNan * tiN kazhal sErE (10)

2811. Surrender unto the ever-compassionate feet (tin kazhal sEr) of Lord nArAyaNa who is the repository of infinite auspicious qualities (eeRu ila van pugazh nARaNan), and who stands as the benevolent protector of the infinitely growing jeevAtmAs endowed with knowledge and bliss by bhagavAn. (eN perukku an nalattu On poruL). (10)

2812. sErttaDat * ten kurugUrch saDakOpan sol **
sIrt toDai Ayirattu * Ortta ippattE (11)

2812. These ten pAsurams out of the thousand perfect, metrical poems composed by SwAmi shaThakOpan of Tenkurugoor filled with abundant ponds (sEr taDam), has been spelt out with care-filled forethought for the emancipation of mankind. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.2			अखिलसम: akhila sama: Equally accessible to all

1.2.1	11	स्वामिने नमः ।	swAminE nama:	The Lord of everyone.
1.2.2	12	सुस्थिराय नमः \|	su-sthirAya nama:	The one who is imperviously permanent.
1.2.3	13	निखिलनिरुपधिस्वात्मविग्रहाय नमः ।	nikhila-nirupadhi-svAtma-vigrahAya nama:	The one who is realised by those who give up the entire self, including ‘I’ and ‘mine’.
1.2.4	14	तादृक्सर्वानुकूलाय नमः ।	tAdRuk-sarvAnukoolAya nama:	The one who is abundantly favorable to the renounced devotees as mentioned above.
1.2.5	15	च्यवनवदितरप्राप्यवैषम्यवते नमः ।	chyavanavad-itaraprApya-vaiShamyavatE nama:	The matchless goal to be attained, entirely different from all other impermanent goals.
1.2.6	16	सर्वत्रापक्षपाताय नमः ।	sarvatra-apakshapAtAya nama:	The one who is impartial with everyone.
1.2.7	17	शुभविभवाय नमः ।	shubha-vibhAya nama: \|	The one whose wealth is auspiciously disposed to His devotees.
1.2.8	18	मानसाद्यर्च्याय नमः ।	mAnasAdi-archyAya nama: \|	The one worshipable through thoughts, words and actions.
1.2.9	19	सङ्कोचोन्मोचकाय नमः ।	sankOcha-unmOchakAya nama: \|	The one who discharges us from all bondages and all limitations to do kainkaryam.
1.2.10	20	जगदवनाय नमः ।	jagad-avanAya nama: \|	The one who preserves the whole universe.

TIRUVAIMOZHI 1.3
PASURAMS 2813 TO 2823

In the first tiruvAimozhi, nammAzhvAr hailed the supremacy (paratvam) of emperumAn.

In the second decad., he advised the people to surrender and get absorbed in devotion.

Still, the people are in awe of emperumAn's paratvam. So, in this decad, AzhvAr assures the devotees that the Lord is compassionate and easily accessible, while still being Supreme! He relates incidents to show how easily attainable emperumAn can be and how He bends down to display His soulabhyam.

*2813. pattuDai aDiyavarkku eLiyavan * piRargaLukku ariya
vittagan * malarmagaL virumbum * nam arumpeRal aDigaL **
mattuRu kaDaiveNNey kaLavinil * uraviDai AppuNDu *
ettiRam! uralinODu * iNaindirundu Engkiya eLivE (1)

2813. To His devotees (pattuDai aDiyavar, pattu- bhakthi), emperumAn is readily and easily accessible. But to the rest, He is unattainable and beyond comprehension(ariya vithagan). He is the one who is most desired by periya pirAtti. He is our swAmi who is the rare and priceless treasure ( arum peRal).
This Supreme swAmi seemed helpless, when yashOdha bound Him securely to the mortar( uralinOdu iNaindhu), when He stole the butter she had just collected by churning the curd.
Carried away by emperumAn's adorable soulabhya guNa, wherein He allowed Himself to be tied up, AzhvAr went into a trance, which lasted for six months! (1)

2814. eLivarum iyalvinan * nilai varambila palapiRappAy *
oLivaru muzhunalam * mudalila kEDila vIDAm **
teLitarum nilaimaiyadu * ozhivilan muzhuvadum iRaiyOn *
aLivarum aruLinODu * agattanan puRattanan amaindE (2)

2814. The swAmi, is not restrained by any law or limit* (nilai varambu ila) and takes endless births (avatAra). He has neither a beginning nor an end (mudhal ila kEdu ila) and is endowed with countless kalyANaguNas. He glows while displaying His soulabhya guNa(eLivarum iyalvinan) This emperumAn grants us the clarity enabling us to attain mOksha. He alone possesses the power to grant us mOksha out of His compassion for us. He exists as the antaryAmi(agathanan) for His devotees.And to the rest, He is beyond their reach(puRattanan).
* Lord Krishna displayed soulabhyam by being the friend and charioteer of Arjuna. At the same time, He showed His paratvam by taking viswaroopam. (2)

2815.amaivuDai aRaneRi * muzhuvadum uyarvaRa uyarndu *
amaivuDai mudal keDal * oDiviDaiyaRa nilam aduvAm **
amaivuDai amararum * yAvaiyum yAvarum tAnAm *
amaivuDai nAraNan mAyaiyai * aRibavar yArE? (3)

2815. AzhvAr exclaims that emperumAn's avathAra rahasyam is beyond our comprehension.

Led by dhArmic laws, the highly evolved BrahmA and the other devas (amaivudai) have reached the level of saturation beyond which they needed to evolve no further ( uyarvu Ara uyarndhu). emperumAn Himself performs the duties of creation(mudhal), destruction(kedal) and sustenance(idai odivu) through the brahmAdhidevathas. He is the sentient(yAvarum) and the insentient(yAvaiyum) beings. Who is ever capable of understanding the avathAra rahasyam (mAyai) of this Supreme swAmi, sriman nArAyaNan! (3)

2816. yArum Or nilaimaiyan ena * aRivariya emperumAn *
yArum Or nilaimaiyan ena * aRiveLiya emperumAn **
pErum Or Ayiram * piRa pala uDaiya emperumAn *
pErum Or uruvamum * uLadillai iladillai piNakkE (4)

2816. my swAmi (em perumAn) is the one who is hailed by thousands of names(pEr) represented by the various archAmurthis ( piRa). Even learned pundits cannot restrain Him to a particular guNa(oru nilaimayan ena aRivu aRiya emperumAn). But to His ardent devotee, He restricts Himself and allows Himself to be realized as One with a specific guNa( oru nilaimayan ena aRivu eLiya). To the non believers, He has neither a name nor a form (Or pErum Or uruvamum uLadhu illai), whereas it is not so(iladhu illai), for the believers. It is a matter of constant disagreement(piNakku) between the two. (4)

2817. piNakkaRa aRuvagaich samayamum * neRiyuLLi uraitta *
kaNakkaRu nalattanan * andamil Adiyam bagavan **
vaNakkuDait tavaneRi * vazhi ninRu puRaneRi kaLaikaTTu *
uNakkumin pasaiyaRa * avanuDai uNarvu koNDu uNarndE (5)

2817. So far, Azhvar has established that emperumAn is a sulabhan and that He is easily accessible. But how can He be reached? AzhvAr says Lord Krishna has clearly stated in the Gita, that BhakthimArgam is the path to reach Him.
My emperumAn, bhagavAn ( am bhagavAn..- the one with the six unparalleled guNas), is without either a beginning or an end(andham il Adhi) and is the repository of countless kalyANaguNas (kaNakkaRu nalathanan). The vEdhamArgam(neRi), which emperumAn blessed us with, discarded the other six faiths that prevailed then, without a trace(aRu samayamum piNakkaRa).
AzhvAr advises us to abide by the venerated (vaNakkudai) bhakthimArgam(thavam neRi) and to weed away all other path. With the aid of (uNarchi peRRu) preachings that emperumAn gave us through the Gita(uNarvu koNdu), we should get rid of all attachments (pasaiaRa) and keep our senses (indriyas) under our control. (5)

2818. uNarnduNarndu izhindaganRu * uyarnduruviyanda innilaimai *
uNarnduNarndu uNarilum * iRainilai uNarvaridu uyirgAL! **
uNarnduNarndu uraitturaittu * ari ayan aran ennum ivarai *
uNarnduNarndu uraitturaittu * iRainjchumin manappaTTadonRE (6)

2818. AtmA (e nilai) has consciousness as its nature (uNarndhu uNarndhu). This consciousness spreads across all ten directions(izhindhu aganRu uyarndhu), pervading all the spaces. It is different from the insentient (uru viyandu). The true nature of this AtmA could be understood by debating about it (uNarndhu) and by contemplating on it ( uNarndhu) and could also be experienced by yogic practice. But it is next to impossible to (aridhu) to understand the nature(swaroopam) of sarvEswaran (iRai nilai uNarvu).

AzhvAr shows the means to find out...
Meditate(uNarndhu uNarndhu) on the guNas of the three lords- vishNu(ari), brahmA(ayan) and shivA(aran). Refer to various literature and deliberate on them (uraittu uraittu). Fix your mind on the Lord, who your intellect considers the best (manappattadhu onRu) among the three and meditate on this Lord, by chanting mantras and namas(uraithu uraithu). (6)

2819. onRenap palavena * aRivarum vaDivinuL ninRa *
nanRezhil nAraNan * nAnmugan aran ennum ivarai **
onRa num manattu vaittu * uLLi num irupasai aRuttu *
nanRena nalam seyvadu * avaniDai nammuDai nALE (7)

2819. Now, AzhvAr himself guides us to find that the Supreme lord is shreeman nArAyaNan and to hasten and reach Him without delay.
Of the three moortis BrahmA, VishNu and Shiva, whether one of them is superior(onRu ena) or whether all three are equally poised (Pala ena) is debated by some. But sriman nArAyaNan (nAraNan) exists as the incomprehensible (aRivaru) antarAtma (vadivinuL) and glows with all his kalyANaguNas (ezhil).
Meditate on the three moortis and analyze their merits impartially(onRa num manathu vaithu). After proper analysis, remove your attachments from the other two murthis(iru pasai aRuthu) and turn your devotion to shreeman nArAyaNan (avanidai). For the rest of our lifetime, may we be bound by bhakti to Him. (7)

2820. nALum ninRaDu nama pazhamai * angkoDu vinaiyuDanE
mALum * Or kuRaivillai * mananaga malamaRak kazhuvi **
nALum nam tiruvuDai aDigaL tam * nalangkazhal vaNangki *
mALum Or iDattilum * vaNakkoDu mALvadu valamE (8)

2820. The samsAris are wary about reaching the Lord. They wonder if they are eligible to attain Him, what with all the sins they have accumulated all their lives, and especially now that they are approaching old age. AzhvAr has a solution for this too. He says....
First cleanse (kazhuvi) your mind (mananagam malam aRa) and steer clear of the idea of considering the three moortis as equals.
Prostrate (vaNangi) and surrender at the divine feet (nalam kazhal) of the emperumAn, who is the consort of Sri Devi (tiru udai adigaL).
All the terrible sins (aDum nam pazhamai koduvinai) we have accumulated for ever so long will disappear at the same instant. No grief will befall us (Or kuRai illai).
At the time of death(mALum Or idathilum), it will be a blessing (nanRu) to die(muDivadhu) as a devotee(vaNakkodu) of sriman NArAyaNan. (8)

2821. valattanan tiripuram erittavan * iDam peRattundit
talattu * ezhutisaimugan paDaitta * nallulagamum tAnum
pulappaDa ** pinnum tan ulagattil * agattanan tAnE
solappugil * ivai pinnum vayiTRuLa * ivai avan tuyakkE (9)

2821. AzhvAr says.....how can brahmA and Shiva be considered equals to NArAyaNan? They themselves derive their swaroopams from emperumAn!
Brahma (tisaimugan) who is responsible for the creation of the fourteen lOkhas(ezhu) originated from the divine navel (tundhi talam) of sriman NArAyaNan.
Shiva, who burnt the city of tripura to ashes, sought and occupied the right side (valattanan) of emperumAn's tirumEni.
In order to please His devotees who seek to see Him (avan pulappada), He takes avatAras(agathanan) in this world(thaN ulagathil). It is impossible to talk about all His guNas. The guNas enumerated by us are only a few. Much of His guNas are untold (vayiru uLa), because we are incapable of listing them all out. This is because of His magnificence (ivai avan tuyakku). (9)

2822. tuyakkaRu madiyil nalnjAnattuL * amararait tuyakkum *
mayakkuDai mAyaigaL * vAnilum periyana vallan **
puyaRkaru niRattanan * perunilam kaDanda nallaDip pOdu *
ayarppilan alaTRuvan * tazhuvuvan vaNangkuvan amarndE (10)

2822. In the first two verses of this pAsuram, AzhvAr talks about the illusion emperumAn creates in the people who are not His devotees. In the next verses, AzhvAr says that he will sing the praise of emperumAn's divine tiruvadi, with his thought,speech and deed working in harmony.
The devas and the nityasooris (amarar) are those endowed with clarity of thoughts (thuyakkaRu madhi) and are wise and enlightened(nal gyAnam). emperumAn makes even them bewildered and in awe( tuyakku) when He takes endless glorious avatAram (mayakkudai mAyaigaL) and when He manifests as the vast space (vanilla periyana) and surges, dark as the rain clouds (karu niRathanan).
He effortlessly measured the entire world(perunilam) with His divine lotus feet(nal aDi). I shall meditate tirelessly on His endless feats and kalyANaguNas without attachment or expectation(ayarppilan) and chant His divya nAmas (alaRRuvan). I shall embrace Him( tazhuvuvan) and shall prostrate at His divine feet( vaNanguvan). (10)

2823. amarargaL tozhudezha * alaikaDal kaDaindavan tannai *
amarpozhil vaLangkurugUrch * saTakOpan kuTREvalgaL **
amarsuvai Ayirattu * avaTRinuL ivai pattum vallAr *
amararODu uyarvil senRu * aRuvar tam piRavi anjchiRaiyE (11

2823. For the welfare of the dEvas, sarvEswaran churned the milky ocean. NammAzhwAr, who was born in the temple town of tirukurugoor, which is surrounded by orchards, has dedicated these pAsurams to this emperumAn. Those learned devotees who sing these ten pAsurams out of the thousand, shall be relieved from the cycle of birth and shall join the nityasooris in paramapadam. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.3			भक्तसुलभः bhakta sulabha: Easily accesible to devotees

1.3.1	21	स्वभक्तैर्बन्धार्हाय नमः ।	svabhaktair-bandhArhAya nama: \|	The one who offers to be bound by His devotees.
1.3.2	22	अधिकतरगुणानन्तदिव्यावताराय नमः ।	adhikatara-guNa-ananta-divya-avatArAya nama: \|	The one whose manifold kind qualities are revealed through His various, divine incarnations.
1.3.3	23	सर्वेष्वासक्तिमते नमः ।	sarvEshu-AsaktimatE nama: \|	The one who is fondly attached to all jeevas leaving none.
1.3.4	24	नतसुगमाय नमः ।	nata-sugamAya nama: \|	The one who is comfortably accessible to the those who bow to Him.
1.3.5	25	स्वप्रबोधप्रदाय नमः ।	sva-prabOdha-pradAya nama: \|	The one who gives us the true knowledge about Himself.
1.3.6	26	ख्याताभिख्यादिचिह्नाय नमः ।	khyAta-abhikhyA-Adi-chihnAya nama: \|	The one who is distinguished by His matchless fame, splendor, qualities, etc.
1.3.7	27	स्वरुचिवितरणाय नमः ।	sva-ruchi-vitaraNAya nama: \|	The one who bestows us with deep devotion towards Him.
1.3.8	28	सर्वकालाश्रयाय नमः ।	sarvakAlAshrayAya nama: \|	The one who can be surrendered to, at all times or any time.
1.3.9	29	शर्वादेः स्वाङ्गदात्रे नमः ।	sharvAdE: svAngadAtrE nama: \|	The one who has offered His own body as a shelter for everyone.
1.3.10	30	प्रहितपदाय नमः ।	prahita-padAya nama: \|	The one who extends His divine feet as refuge to everyone.

TIRUVAYMOZHI 1.4
PASURAMS 2824 TO 2834

After urging the samsAris to meditate and reach the Lord who is easily accessible, AzhvAr Himself wanted to experience and enjoy the beauty of emperumAn intimately.
Adopting the shRungAra rasa, AzhvAr dons the role of a beloved girl called parAnkusha nAyaki and expresses his unparalleled love towards emperumAn. According to swAmi nanjeeyar, this decad brings out the essence of the maitrEyi brAhmaNa – 44 of the bRuhadAraNyaka upanishad.

The pAsurams of this decad are set in nAyaki bhAvam. ParAnkusha NAyaki, while playing in the garden with her friends meets emperumAn and enjoys union with the supreme. emperumAn then disappears leaving her in distress. Looking out for him, she sends birds as messengers (they are AchAryas who bridge jeevAtmA and paramAtmA) to emperumAn, the nAyaka.

The mood is similar to that of the separation of Lord rAma and seetA dEvi.
AzhvAr clearly understands that emperumAn is giving this desperation to allow him sufficient time for his bhakti to mature and his balance of karmas to be exhausted. The guNam praised in this decad is ‘kshamA” – forgiveness. PAsurams have been composed in kaikiLai, the tamizh poetic style used to reveal one sided love.

2824. anjchiRaiya maDanArAy! * aLiyattAy! * nIyum nin
anjchiRaiya sEvalumAy * AvA! enRu enakkaruLi **
venjchiRaip puLLuyarttArkku * en viDu tUdAych senRakkAl *
vanjchiRaiyil avan vaikkil * vaippuNDAl en seyyumO? (1)

2824. CRANE AS A MESSENGER:

ParAnkusha nAyaki asks the compassionate, noble crane having beautiful feathers to join with her male partner, take pity on him, bless him and convey her message to emperumAn who has a raised flag of GaruDa with wings huge enough to destroy His enemies and embrace the bhaktas. AzhvAr exclaims, “When you go as a messenger, if by chance you are cruelly imprisoned, how does it matter if you were to suffer on my behalf? Is such a thing possible? Oh!
Analogies from rAmAyaNa.
Just as bhagavAn is approached only through Sri MahAlakshmi tAyar's purushakAram, the female crane is approached first.
In the rAmAyaNa, when Lord rAma decided to leave alone, lakshmaNa requested seetA pirATTi to convince Lord rAmA to allow him to follow. (1)

2825. en seyya tAmaraik kaN * perumAnArkku en tUdAy *
en seyyum uraittakkAl? * inakkuyilgAL! nIralirE? **
mun seyda muzhuvinaiyAl * tiruvaDik kIzhk kuTREval *
mun seyya muyalAdEn * agalvaduvO? vidiyinamE (2)

2825. CUCKOO AS A MESSENGER
ParAnkusha nAyaki highlights the kind nature of AchAryas in this pAsuram. He calls a group of cuckoos/koels who have beautiful voice and pleads them to speak on behalf of him to the supreme being who has beautiful reddish eyes.

In this pAsuram, union and separation (Kalavi and pirivu) are explained. He says that his previously committed sins did not allow him to perform any intimate service at the lotus feet of emperumAn*. He feels that he should not be separated from him because of that defect. NAyaki states that emperumAn is the only means and the only protector and hence he would never allow His separation henceforth.
Even though I have nothing to attain, and my only desire is to serve you, why are you still reluctant and staying away from me? Is it fair? (vidiyiname) cries AzhvAr.

திருவடிக்கீழ் குற்றேவல் முன் செய்ய முயலாதேன்
*tiruvaDi keezh kuRREval mun seyya muyalAdEn"
An interesting anecdote finds a place here.
Shree ParasAra Bhattar was staying with his two shiShyas in tirukOShTiyoor. They were named tErkAzhvan and kOLariyAzhvAn.
kOLariyAzhvan was known for his AchAram (a traditional discipline way of following vaidika dharmam and karma) while tErkAzhvAn was more liberal on those lines.
Once on a festive day, when they both met, KOLariyAzhvAn called tErkAzhvAn and asked him to take a holy dip at least on that festive day. TErkAzhvAn replied calmly that his sins are so vast that only emperumAn's tiruvAzhi (chakra) has the power to get rid of them and that mere an holy dip won’t do that. BhaTTar overheard this and felt bad that he underestimated his AchAram and felt happy about tErkAzhvAn’s knowledge. (2)

2826. vidiyinAl peDai maNakkum * mennaDaiya annangkAL! *
madiyinAl kuRaL mANAy * ulagiranda kaLvarkku **
madiyilEn valvinaiyE * mALAdO? enRu * orutti
madiyellAm uLkalangki * mayangkumAl ennIrE (3)

2826.SWAN AS A MESSENGER
In this pAsuram, nAyaki sends the swans to deliver her feelings to emperumAn.
NAyaki cries, Oh swans having a gentle gait! You are fortunate to be together with your beloved one and that is because of You puNyam. I am an ignorant girl. Unable to understand his deeds and actions, I am totally losing consciousness (madi kalangi). Are you going to fulfill my desire with your tender steps? (mennaDaiya annangal).

You do your duty of informing Him, the one who took the avatAra of vAmana and begged for the world which was created by His own sankalpa. He will understand my suffering and come to me when he hears your tone. I am unique (orutti) and different from others.

Analogies from rAmAyaNa.
Although Lord rAma was pining for his wife seetA dEvi, he was happy to see Sugreeva with his wife and kingdom after relieving him from the clutches of vAli. (3)

2827. en nIrmai kaNDirangki * idu tagAdennAda *
en nIlamugil vaNNaRku * en solli yAn sollugEnO? **
nannIrmai iniyavarkaN * tangkAdenRu oruvAych sol *
nannIlamaganRilgAL! * nalgudirO? nalgIrO? (4)

2827. ANRIL BIRD AS A MESSENGER
Thinking that the dark - cloud coloured emperumAn is not compassionate unlike the clouds which pour rain generously, she speaks to the blue hued maganril*. They are anRil birds that are inseparable. They have long feathers and short legs.
Listen to me love birds! Even after seeing my pitiable state (the state where Azhvar's body turns pale the very moment emperumAn withdraws His hand from her after being together for a while), He left me. Will you go and explain to Him about my miserable state or not? Do tell him that I cannot sustain any more in separation.

Analogies from rAmAyaNa.
அவர் காண் தங்காது, avar kAN tAngAdu
In rAmAyaNam, sundara kANDam 36.30 , when hanumAm ask seetA dEvi as to how she is sustaining without seeing her Lord rAma, she says : Lord rAma gave me all the love he would give his mother, father and his subjects. If he finds me dead, he will break down like a thirsty man seeing a broken pot of water. Hence, I am holding my life to see him.

ஓர் வாசகம் கொண்டு, oru vAy sol
In rAmAyana sundara kANDam 39.10, seetA blesses that hanumAn gets the power of speech to use appropriate words to convey her plight to rAma. (4).

2828. nalgit tAn kAttaLikkum * pozhil Ezhum vinaiyERkE *
nalgat tAn AgAdO? * nAraNanaik kaNDakkAl **
malgunIrp punaRpaDappai * iraitEr vaN siRukurugE!*
malgunIr kaNNERku * Or vAsagam koNDaruLAyE (5)

2828. STORK AS A MESSENGER
NAyaki speaks to the kuruku (stork) birds who survive by catching the fishes found in the water bodies.
Hey storks! If you happen to see Shreeman nArAyaNa*, inform Him to forgive my mistakes and accept me and mingle with me.
He is the only supreme controller, and should He not preserve (நல்கி) his title of nArAyaNa by protecting, removing the hurdles (kaththu) and fulfilling the desires (aLikkum) of His bhaktas? * Sriman Narayana is the protector and creator of the seven world(பொழில் ஏழும்). The name Narayana is asAdhAranam, and the name is applicable only to MahAvishnu.
But after creating, shouldn't he protect His own dependents without citing their accumulated karma? (both good and bad). Ask him why he is hesitant to save me. When He is protecting everyone why not protect His spouse (the nAyaki) as well? So saying, nAyaki requests the kurukus to get His reply too. (5)

2829. aruLAda nIr aruLi * avar Avi tuvarA mun *
aruLAzhip puLkaDavIr * avar vIdi oru nAL enRu **
aruLAzhi ammAnaik * kaNDakkAl idu solli *
aruL Azhi varivaNDE! * yAmum en pizhaittOmE? (6)

2829. BEE AS A MESSENGER
In this pAsuram parAnkusha nAyaki sends yet another messenger to emperumAn. This time it’s a radiant bee. She uses the term "Azhi vari vaNDe" as the bee goes in circular movements similar to the beautiful chakram in his hand.
It seems emperumAn replied to the previous pAsuram thus: "Even if my name is challenged, I do not want to be accused of uniting with under rated people and lose my divine quality". Hearing this, she feels nArAyaNa is letting go His attribute of kAruNyam.
She pleads the bee that has stripes in its body to deliver her message verbatim. She continues, "Let me give you an idea that will neither affect Your image nor Your reputation”. Just as you saved the elephant gajEndran effortlessly, take a casual stroll in the streets where I reside, at least one day before I perish. Let me have one last glimpse of Your divine form. If you refuse, I will consider myself a sinner unfit even for your glance. (6)

2830. en pizhai kOppadu pOlap * panivADai IrginRa *
en pizhaiyE ninaindaruLi * aruLAda tirumAlArkku **
en pizhaittAL tiruvaDiyin * tagavinukku enRu oruvAych sol *
en pizhaikkum iLangkiLiyE! * yAn vaLartta nIyalaiyE? (7)

2830. PARROT AS A MESSENGER
The seventh pAsuram is the highlight of the fourth decad. ParAnkusha nAyaki focuses on the tolerating attribute/quality (aparAdha sahatvam) of emperumAn.

The nAyakis body has become so thin that her bones and nerves are seen clearly. Also, cool wind pierces through the body as a string. For separated lovers, even mild cool breeze is like fire. So, the affected nAyaki sends a parrot as a messenger.
emperumAn thinks, “Instead of realizing one’s own mistakes, why is she asking me to take a stroll on the streets?"
NAyaki sends her reply through a young and beautiful parrot raised by her. Dear parrot, "You go and tell him not to see only my mistakes but also His mistake. Let Him bring out His tolerance guNa and ignore our sins/ mistakes and bless parAnkusa nAyaki. Also ask him to show compassion and ask Him to be benevolent to others".
She states that if emperumAn having lakshmi as His consort fails to forgive her mistakes then pirATTi too would not speak to Him thereafter. (arulAda tirumAlarkku). யான் வளர்த்த நீயலையே, yAn vaLartta neeyalayE

nAyaki questions the parrot, Aren’t you the one nurtured by me? Can you not support me? Will you also leave me just like sriya: pathi?

Analogies from rAmAyaNa.
In srI rAmAyaNam kishkinthA kANdam 1.105, srI rAma tells lakshmaNa that couple who experience the gentle breeze coming from the ponds and woods along the pampA river are fortunate. (7)

2831. nIyalaiyE? siRupUvAy! * neDumAlArkku en tUdAy *
nOy enadu nuvalenna * nuvalAdE irundozhindAy **
sAyaloDu maNimAmai * taLarndEn nAn * ini unadu
vAyalagil innaDisil * vaippArai nADAyE (8)

2831. MYNA AS THE MESSENGER
In the eighth pAsuram, parAnkusha NAyaki talks about her disease of separation to a young mynA.
She says, Oh siru poovAy (small bird)! My pet! Earlier I have asked you to go as my messenger and inform my state of suffering caused by separation from emperumAn who has unbounded VAtsalyam on His bhaktas. You failed to heed to my request due to pride. Now, I have lost my beauty and color. I am going to die soon. You find a care taker who can feed you sweet rice inside your beak just like I did.
This pAsuram speaks of the bhagavallAbham – achieving emperumAn’s feet through the grace of AchAryas. Even small kainkaryams and the obeisance offered by sishyas to AchAryas play a lot in reaching the divine goal. Hence the AchAryas are to be respected and cherished always. (8)

2832. nADAda malar nADi * nAL tORum nAraNan tan *
vADAda malaraDik kIzh * vaikkavE vagukkinRu **
vIDADi vITRiruttal * vinaiyaTRaden seyvadO? *
UDADu panivADAy! * uraittIrAy enaduDalE (9)

2832. WIND AS THE MESSENGER
In the ninth verse, nAyaki requests the cool wind to play the role of a messenger and tell Him that she is born only to serve Him eternally and convey her unfortunate state of separation.
As a devout bhakta, I am supposed to be offering rare flowers unto Your lotus feet and engaging my senses in Your worship. Unfortunately, I am unable to do so due to my extreme state of distress. After conveying my message, If you do not receive any pleasant feedback from emperumAn, Oh wind, please kill my body so that it ceases to exist.
(NADAda malar nADi....Some say this refers to Atma pushpam – the auspicious qualities of the soul)
This pAsuram reflects the fact that Acharyas are ever worshipable by us even though they ignore us due to some reason as they are the unfailing torch bearers who reach us to emperumAn.(9)

2833. uDalADip piRappu vIDu * uyir mudalA muTRumAy *
kaDalAzhi nIr tOTRi * adanuLLE kaN vaLarum **
aDalAzhi ammAnaik * kaNDakkAl idu solli *
viDalAzhi maDanenjchE! * vinaiyOm onRAmaLavE (10)

2833. MIND AS A MESSENGER
For a change, ParAnkusha nAyaki sends her own mind as a messenger.
Oh humble manas! emperumAn is lying down alert in the huge deep tirupArkaDal with His chakram ready to perform the creation and facilitate mOksham for the AtmAs residing in the bodies to attain moksham.
Please sustain me until emperumAn is informed about our state and fulfils our wish. I am being pulled away from Him due to my sins in the unending cycle of birth. Please do not leave Him till I am united with Him.
Here it is clear that every AchArya is very intimate like one’s own mind to the sishya. Anything other than AchArya sambandham would not help much in his desire to attain emperumAn.
NAyaki states that the goal of creation is to help jeevatmAs shed their countless births, get rid of the shareeram and march towards mOksham and do ananta kainkaryam. (10)

2834. aLaviyanRa Ezhulagattavar * perumAn kaNNanai *
vaLavayal sUzh * vaNkurugUrch saTakOpan vAynduraitta **
aLaviyanRa andAdi * AyirattuL ippattin *
vaLavuraiyAl peRalAgum * vAnOngku peruvaLamE (11)

2834. AzhVar says those who learn and recite this padigam (which immensely portrays Azhvar's bakthi bhAvam) of tiruvAymozhi sung by NammazhwAr (who is the controller of the fertile AzhvArtirunagari) will get the unlimited wealth of kainkaryam in paramapadam.
Of these 1000 pAsurams, this set of ten which reveals AzhvAr's mood and relationship with emperumAn are sweet and soothing.
Thus these 10 verses state that if a sishya rightly places himself in the manner as explained in each pAsuram with respect to His AchArya and willingly serve such AchArya, his desire in Kainkaryam fructifies and makes it simpler to attain paramapadam. (11).

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.4			क्षमा kshamA Forgiving

1.4.1	31	त्राणे बद्धध्वजाय नमः ।	trANE baddha-dhvajAya nama: \|	The one who raises his (garuDa) flag to declare the protection of his devotees.
1.4.2	32	शुभनयनाय नमः ।	shubha-nayanAya nama:	The one having auspicious glance capable of liberation.
1.4.3	33	स्वार्थलाभेऽर्थिने नमः ।	svArtha-lAbhE-arthinE nama:	The one who pleads to regain His own wealth (vAmanAvatAram).
1.4.4	34	तिम्यन्मेघस्वभावाय नमः ।	timyan-mEghasvabhAvAya nama: \|	The one who has the nature of water-laden clouds (He will definitely bless like the rainclouds that definitely shower rain).
1.4.5	35	जगदुपजननस्थापनातिप्रियाय नमः ।	jagad-upajanana-sthApanAtipriyAya nama: \|	The one who immensely loves to create and protect the beings of the world.
1.4.6	36	कारुण्याप्तत्वयोगाय नमः ।	kAruNyAptatvayOgAya nama: \|	The one who becomes everyone’s friend out of His mercy.
1.4.7	37	अनुगतमहिषीसंनिधये नमः ।	anugata-mahiShee-sannidhayE nama: \|	The one who brims with compassion due to His inseparable association with His consort shreedEvi.
1.4.8	38	दीर्घसङ्गाय नमः ।	deergha-sangAya nama: \|	The one who has a deep or long attachment with his devotees.
1.4.9	39	नानाबन्धाय नमः ।	nAnAbandhAya nama: \|	The one who is related to us in many ways.
1.4.10	40	स्वरक्षावहिततमाय नमः ।	sva-rakshA- avahitatamAya nama: \|	The one who is highly focused on protecting all His properties, the chEtanas and achEtanas.

TIRUVAYMOZHI 1.5
PASURAMS 2835 TO 2845

Forgiveness brings forth friendliness. In the fifth decad, NammAzhvAr glorifies bhagavAn’s guNa called sausheelyam meaning "gracious" or "friendly disposition".

To explain more clearly, when a mahAn or a great person behaves friendly with an ordinary person, it is called sheela guNam or sausheelyam. Sage vAlmeeki hailed maryAdA purushOttaman Lord rAma as the possessor of sixteen auspicious traits, the first and the best of the list was sausheelyam or guNavAn (Shree vAlmiki rAmAyaNa, BAla kANDam 1.1.2). Lord rAmA was kindly disposed towards mantara (whose hunch he straightened with an arrow shot), guha (the chief of hunters, whom He accepted as His friend), shabari (the worn out lady whose forest fruits He tasted), HanumAn (with whom he shared his meal), Sugreeva (for whom he pierced the seven sal trees), and vibheeshaNa ( who’s intentions rAma did not doubt).

In the previous decad, NammAzhvAr was drenched in uncontrolled love for emperumAn. In this decad, there is a sudden change of mood for AzhvAr, which is very normal for a prapanna eagerly looking forward attain the Lord at the earliest. AzhvAr thinks that he has deviled the supreme Lord by praising Him in an inadequate manner. This inferior feeling is called naichyAnusandhAnam. This inferior state of mind itself qualified AzhvAr to receive bhagavAn’s attention and he spells out ten verses in praise of emperumAn’s sausheelyam.

2835. vaLavEzh ulagin mudalAya * vAnOr iRaiyai * aruvinaiyEn
kaLavEzh veNNey toDuvuNDa * kaLvA! enban pinnaiyum **
taLavEzh muRuval pinnaikkAy * vallAnAyar talaivanAy *
iLavEREzhum tazhuviya * endAy! enban ninaindu naindE (1)

2835. NammAzhvAr says in naichyAnusandhAnam: Oh swAmi. I am a grave sinner for my thoughts, deeds and speech have been inadequate in praising You.

You are the great owner of the two realms - ubhaya vibhooti nAtha, The Lord of the seven worlds filled with luxuriance (leelA vibhooti – vaLavu Ezh), and also the Lord of the nityasooris (nitya vibhooti)! It is my fortune that the Lord of such magnificence showed your sausheelyam by incarnating as the leader of the simple Ayar clan and even subduing the seven vigorous bulls (kaLavu Ezh) for the sake of Your beloved Nappinnai, (neeLA devi) having the smile of a blooming jasmine (taLavu).
By accusing You as kaLvA (thief) for robbing and eating butter secretly, I have sinned by my mouth. By recounting your valorous deeds and thinking of You as my endAy/swAmi, I have sinned with my mind. And by craving for You shamelessly in front of others, I have sinned with my body. (ninaindu naindE). In no way, I am fit to praise Your superior glories. (1)

2836. ninaindu naindu uLkaraindu urugi * imaiyOr palarum munivarum *
punainda kaNNi nIr sAndam * pugaiyODu Endi vaNangkinAl **
ninainda ellAp poruLgaTkum * vittAy mudalil sidaiyAmE *
mananjsey njAnattu un perumai * mAsUNAdO? mAyOnE!(2)

2836. In this pAsuram, AzhvAr wonders whether the great dEvas and Rishis have succeeded in singing the glories of bhagavAn to the fullest.

The dEvas starting from BrahmA, the rishis starting from the sanakAdi munis and many such elated souls have had their hearts broken, melted, and body weakened when they meditated on your auspicious qualities (ninaindu naindu uL karaindu urugi).

With their hands, they worship You traditionally by offering flower garlands (puLainda kaNNi), pure water for tirumanjanam (neer), sandal paste (sandanam) and incense (pugai) assuming themselves to be the authorities in upAsanA.

But You are the extraordinary Lord beyond all these materials, the primordial one who envisions, creates and conducts the entire universe just by Your wishful intellect (gyAna sankalpa), while allowing nothing to affect Your permanent pure self. That being the truth, of what greatness is the worship offered by the dEvas? Haven’t they maligned Your transcendental glory by worshipping Your insufficiently. Tell me, Oh, wondrous Lord (mAyOnE)! (2)

2837. mAyOnigaLAy naDai kaTRa * vAnOr palarum munivarum *
nI yOnigaLaip paDai enRu * niRai nAnmuganaip paDaittavan **
sEyOn ellA aRivukkum * tisaigaL ellAm tiruvaDiyAl
tAyOn * ellA evvuyirkkum tAyOn * tAnOr uruvanE (3)

2837. Finding AzhvAr in the state of extreme humility, bhagavAn tells him not to keep Him at a distance by talking very high of Him but talk about His approachable qualities.

AzhvAr feels better and responds: Lord nArAyaNa created all knowledgeable BrahmA and entrusted him the most esteemed job of creating dignified souls (mA yOni) like the dEvas, saptarishis, dasha prajApatis, ekAdasha rudras, dwAdasha Adityas, ashTa vasus and many others who were endowed with shRushTi gyAna. Wasn’t this an act of kind guidance by bhagavAn.

BhagavAn, the one beyond the reach of all human intelligence (sEyOn ellA arivukkum), spanned (tAyOn) all the directions with His divine foot during the trivikrama avatAra to reveal his simple kindness. His tiruvaDis touched and blessed all His creations without discrimination. He is the kind mother of the entire gamut of beings (tAyOn ellA evvuyirukkum). He is the uniquely supreme one (tAm Or uruvanE)! (3)

2838. tAnOr uruvE tani vittAyt * tannil mUvar mudalAya *
vAnOr palarum munivarum * maTRum maTRum muTRumAy **
tAnOr perunIr tannuLLE tOTRi * adanuL kaNvaLarum *
vAnOr perumAn mAmAyan * vaikuntan emperumAnE (4)

2838. In the previous pAsuram, AzhvAr wanted to describe bhagavAn’s sausheelya guNa but he ended up praising his greatness again. Some people jokingly ask AzhvAr whether he wants to get closer to bhagavAn or move away from him?

AzhvAr replies that all the beings are part of bhagavAn’s shRushThi and hence, even if he wanted to detach himself, the jagat kAraNa bhagavAn will not leave him.

ChandOgya Upanishad 6.2.1 says सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् sat Eva sOmya idam agara Aseet EkamEva adviteeyam
Before all manifestations, Brahman was in the form of sat (existence alone). He was the only one (EkamEva) and without a second (adviteeyam). These three primordial attributes are mapped with ‘tAn vittu’, ‘tani vittu’ and ‘Or vittu’ - தான் வித்து, தனி வித்து, ஓர் வித்து.
BhagavAn who has an amazing tirumEni (uru) is the sole material cause or upAdAna kAraNam of all creations (tAn vittu).
He is also the instrumental cause or nimitta kAraNam (tani vittu). He solely drives all changes or actions.
He Himself is the supportive cause or sahakAri kAraNam (Or vittu), He needs no other support.

With a strong will (sankalpa), inherent with these three causes (tannil), bhagavAn manifested in the form of three dEvas starting with brahmA, rudra and indra, the rishis, the other celestials, the human beings, animals, plants and all other beings. He then created a single huge causal ocean and lay down amidst the ocean as Paramapada nAthan, as the controller of the nityasooris. This supreme Lord of such fascinating deeds is my master – (mA mAyan vaikundan en perumAnE)!

He not only created me but gave me all this knowledge with unconditional generosity and attracted me towards Him. The last words ‘em perumAnE’ signifies His sausheelyam. (4)

2839. mAnEy nOkki1 maDavALai * mArvil koNDAy! mAdavA! *
kUnE sidaiya unDaivil * niRattil teRittAy! gOvindA! **
vAnAr sOdi maNivaNNA! * madusUdA! nI aruLAy * un
tEnE malarum tiruppAdam * sErumARu vinaiyEnE (5)

2839. AzhvAr pleads: Oh Lord mAdhava, In your divine chest, You have periya pirATTi mahAlakshmi having sharp eyes like that of a deer. She lives there solely to recommend us for mOksha.
Oh gOvindA! A hunch back woman called trivakra anointed You and balarAma with fragrant sandal paste. In order to display Your sousheelyam, You straightened the damsel by hitting her hump with a clay ball shot from Your arrow/catapult and restored her beauty. (koonE sidaiya - This line also suggests rAmAvatAra where Lord rAma, during His archery practice, hit a clay ball from His catapult on the hump of the hunchback woman mantara, the close counsel of kaikEyi. Without even knowing the good done by Him, she revenged the insult by stopping His coronation and advising kaikeyi to send rAma to the forest. Then the whole epic happened, happily ending with the killing of rAvaNa.)
Oh, the sapphire gem illuminating the celestial worlds!
Oh, Madhusoodana, the slayer of the demon madhu!
You please bless that this sinner attains Your nectar filled lotus feet.

Having the baggage of accumulated sins when bhagavAn comes to take us to Paramapadam prevents us from realizing His presence. This is like throwing away the food given in our plate. Only if bhagavAn shows mercy on us will our sins be dissolved for good. Hence the pleading. (5)

2840. vinaiyEn vinaitIr marundAnAy! * viNNOr talaivA! kEsavA! *
manaisEr Ayar kulamudalE! * mAmAyanE! mAdavA! **
sinaiyEy tazhaiya marAmarangkaL * Ezhum eydAy! sirIdarA! *
inaiyAy! inaiya peyarinAy! * enRu naivan aDiyEnE (6)

2840. Oh kEshava! The Lord of nityasooris! You are the panacea for the countless mistakes committed by this sinner. (kEsava has three meanings – One with abundant hair, Slayer of the horse demon kEsi, Governor of BrahmA (ka) and Shiva (eesha))
Oh wonderful mysterious Lord! MAdhava, the husband of mahAlakshmi! The chief of the cowherds residing in the beautiful huts of Gokula!
Oh Shreedhara (Lord rAma), the one who possesses veeraLakshmi called Shree! You shattered the seven well grown marAmara trees with a single arrow.
Thinking of such glorious deeds and singing the benevolent tirunAmas of Yours, I am melting down waiting to attain You. Please consider me. (6)

2841. aDiyEn siRiya njAnattan * aRidal Arkkum ariyAnai *
kaDisEr taNNanNtuzhAyk * kaNNi punaindAn tannaik kaNNanai **
seDiyAr Akkai aDiyAraich * sErdal tIrkkum tirumAlai *
aDiyEn kANbAn alaTRuvan * idanil mikkOr ayarvuNDE? (7)

2841. AzhvAr again feels inferior and cries:

What foolishness that I, (aDiyEn) of meagre knowledge, pine to see with my eyes, KrishNa who wears the fragrant, cool and beautiful tulasi garland; the one incomprehensible even to mahAgyAnis; the Lord of Sri, Lakshmi kAnta who verily destroys the dense forest of bodily bondage of His fervent devotees who have totally surrendered unto Him. AzhvAr feels He is over-worried about His plight which is not at all required because shriy:pati is by nature very favourable. (7)

2842. uNDAy ulagEzh munnamE * umizhndu mAyaiyAl pukku *
uNDAy veNNey siRumanisar * uvalaiyAkkai nilai eydi **
maN tAn sOrndaduNDElum * manisarkkAkumbIr * siRidum
anDA vaNNam maN karaiya * neyyUN marundO? mAyOnE! (8)

2842. Seeing AzhvAr cry, emperumAn consoles Him by telling His erstwhile tales of gOkula. AzhvAr repeats the story he heard from bhagavAn’s mouth:
Oh the Lord of amazing feats (mAyOnE)! You were the one who ingested the seven worlds at the time of deluge long back (Ezhulagu uNDu). You Yourself regurgitated the entire universe to create all of it again (umizhndu).
Notwithstanding Your greatness, you chose to take the form of an ordinary human with Your enigmatic ways and entered this world as little krishNa. You ate all the butter to save your stomach from indigestions typical to humans.
AzhvAr asks bhagavAn another question: Did You eat the ghee as a medicine to digest the residual worlds in Your stomach that were not spit out during shriShTi?
BhagavAn answers: No, I always like to associate myself with things that my beloved devotees like. So, I gobbled up all their butter and ghee to show my sausheelyam. (8)

2843. mAyOm tIyavalavalaip * perumA vanjchap pEy vIya *
tUya kuzhaviyAy viDappAl amudA * amudu seydiTTa
mAyan ** vAnOr tanit talaivan malarAL maindan * evvuyirkkum
tAyOn * tammAn ennammAn * ammA mUrttiyaich sArndE (9)

2843. AzhvAr asks: A terrible sinner that I am, will I qualify for Your touch like that lucky butter?

BhagavAn says: Think of the evil pootanA! If I could touch that demon, why not You.
AzhvAr is touched by heart, and he responds with a positive note:
You, as a tender baby, sucked the poisoned milk as if it was nectar and finished the life of pootanA, the cruel and highly talkative demon who came with wicked intentions of killing You. (Anything offered fully to bhagavAn will become amRutam by His acceptance). You are the peerless Lord of nityasooris (vAnOr tani talaivan), the beloved of the lotus-born Lakshmi (malarAl mainthan), the nourishing mother to the countless jeevAtmAs (evvuyirukkum tAyOn), the Lord of Yourself (tammAn), and my own Lord (en ammAn).
I meditate on such a transcendental form of Yours, so that both of us, You and I subsist together without separation (“am mA moortiyai sArndE mAyOm”). This phrase reminds us of periyAzhvAr’s pallANDu - “aDiyOmODum ninnODum pirivinRi Ayiram pallANDu”. (9)

2844. sArnda iruval vinaigaLum sarittu * mAyap paTRaRuttu *
tIrndu tan pAl manam vaikkat tirutti * vIDu tiruttuvAn **
Arnda njAnach suDarAgi * agalam kIzh mEl aLaviRandu *
nErnda uruvAy aruvAgum * ivaTRin uyirAm neDumAlE! (10)

2844. Pleased with AzhvAr’s undivided love, bhagavAn decided to renovate VaikuNTham to receive AzhvAr in grand fashion.

Seeing bhagavAn’s preparedness, AzhvAr praises BhagavAn’s endearing nature.
BhagavAn is the one who destroyed the twin chronic diseases of pApa and puNya, He cut my worldly attachment, He transformed me so that I direct my heart fully towards Him and awaits my arrival at VaikunTham renovated specially for me. His is bliss (Arnda), He is effulgent knowledge (gyAna chuDar), He pervades everywhere, down, up limitlessly (agalam, keezh mEl aLava irandu), He is subtle (nErnda uruvAy) and the indweller of all sentient and non-sentient beings (uruvAy aru Agum uyir) and filled with supreme love (neDumAl). (10)

2845. mAlE! mAyap perumAnE! * mAmAyanE! enRenRu *
mAlEyERi mAlaruLAl * mannu kurugUrch saTakOpan **
pAlEy tamizhar isaikArar * pattar paravum Ayirattin *
pAlE paTTa ivai pattum * vallArkku illai parivadE (11)

2845. SPECIAL TEN:
The phala shruti of this pAsuram says that this decad is ‘Ayirattin pAlE paTTa ivai pattum’. This phrase credits these ten pAsurams on bhagavAn's sausheelya guNa to be special pearls in the ocean called tiruvAymozhi.
Oh supreme Lord (mAlE) ! Oh, Lord of amazing qualities (mAyam perumAnE)! The Lord of incredibly miraculous deeds (mA mAyanE)! Uttering many such glorious names, Tirukurugoor shaThakOpan, the recipient of Your mercy has fixed his mind firmly on You, the sarvEshvara.
No sorrow shall befall those who excel in singing these special ten out of thousand pAsurams which are celebrated by tamizh scholars to be as sweet as milk, rendered by expert musicians in perfect tune, and sung by loving devotees. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.5			सुशीलः shusheela: Gracious, Friendly

1.5.1	41	क्षुद्राह्वानाभिमुख्याय नमः ।	kshudra-AhvAna-AbhimukhyAya nama: \|	The one lowers Himself to favour His devotees.
1.5.2	42	निजमहिमतिरस्कारकार्चाप्रियाय नमः ।	nija-mahima-tiraskAraka-archA-priyAya nama: \|	The one who fondly accepts the archA form (idol form in temples) even though the worship offered abuses His true supremacy.
1.5.3	43	सर्वत्राप्यङ्घ्रिदात्रे नमः ।	sarvatra-api-anghridAtre nama: \|	The one who blessed everything and everyone with His feet (trivikrama).
1.5.4	44	सविधशयनाय नमः ।	savidhashayanAya nama: \|	The one who reclines in the milky ocean to be readily reachable by the dEvas.
1.5.5	45	स्वाङ्घ्रिसक्तैकरसाय नमः ।	sva-anghri-sakta-aikarasAya nama: \|	The one who equally reciprocates the attachment of this devotees to His feet.
1.5.6	46	गोपाद्याप्ताय नमः ।	gopAdi-AptAya nama: \|	The friend of the cowherds.
1.5.7	47	अशेषेक्षणविषयाय नमः ।	ashESha-eekShaNa-viShayAya nama: \|	The desired goal for everyone.
1.5.8	48	भक्तवस्तुप्रसक्ताय नमः ।	bhakta-vastu-prasaktAya nama: \|	The one who is extremely attached to the belongings of His bhaktas.
1.5.9	49	श्लिष्यन्नाशव्यपोहाय नमः ।	shliShyan-nAsha-vyapOhAya nama: \|	The one who solves everything for those who embrace/cling on to Him.
1.5.10	50	तदहितशमनाय नमः \|	tad-ahita-shamanAya nama: \|	The one who removes all those difficulties that come in the way of attaining Him.

TIRUVAYMOZHI 1.6
PASURAMS 2846 TO 2856

NammAzhvAr expressed the supremacy, the easy accessibility of the Lord. Hearing these kalyANaguNas, some devotees sincerely expressed their inability and felt unfit to worship the lord. In this decad, AzhvAr emphasises that limitless, undoubted bhakti, fearlessness, small, dedicated acts, and desire is enough to worship emperumAn as he has the attribute of “svArAdhatvam” – easily worshipable.

2846.* parivadil Isanaip pADi * virivadu mEvaluRuvIr! **
pirivagai inRi nannIr tUy * purivaduvum pugai pUvE (1)

2846. Oh bhaktas! Those who wish to absolve your karmAs and reach vaikuNTam (mEval uRuveer) to perform nitya kainkaryam to lord shreeman nArAyaNa, sing the glories of the lord who is flawless (parivadu il eesanai pADi); do not distance yourself out of fear that you do not have enough materials to worship him (pirivagai inRi).

Offer (purivaduvum) upakaraNams which are easily available like pure water (nal neer toozh), incense sticks and flowers (pugai poovE) at his divine tiruvaDis with dedication. These are enough to gratify the lord who possesses the attribute of sousheelyam as Lord krishna asserts himself saying:

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।

तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः।। (bhagavad geetA 9.26)
I enjoyably partake even a leaf, flower, fruit or water offered by my bhakta with true devotion. (1)

2847. maduvAr taNNantuzhAyAn * muduvEda mudalvanukku **
eduvEdu? en paNi? ennAdu * aduvE ATseyyumIDE (2)

2847. AzhvAr pacifies those who presumed that they were unworthy of worshipping the supreme lord.
Dear bhaktas!! Do not dwell deeply (ennAdaduvE) in concern whether you are eligible to perform kainkaryam to him (AL seyyum eeDu). He is one who is worshipped by the pure nityasooris.
What is the right kainkaryam to be done by us who are mere mortals? (edu paNi?) question the chEtanas.
Lord nArAyaNa is the gorgeous supreme lord whose beauty is embellished by the ever cool fragrant tuLasi garland which releases fragrant honey (maduvAr tan am tuzhAyAn). He is highly glorified by the vedas which are ancient (mudu vEda mudavanukku). (The brahma sootram 1.1.3 asserts तस्य भावः शास्त्रयोनित्वम्| the scriptures and shAstras are the only source to understand the existence of the brahman or emperumAn). He who possesses the quality of sousheelyam does not bless you based on your caste or creed but bhakti alone. (2)

2848. IDum eDuppumil Isan * mADu viDAdu en mananE **

pADum en nA avan pADal * ADum en angkam aNangkE (3)

2848. Wonderstruck by emperumAn’s simplicity, AzhvAr expresses his fondness for the lord and the benefits enjoyed by him in two pAsurams.
emperumAn enslaves the chEtanas with his innate attribute of kAruNyam. He neither ignores them considering their inferiority nor favours them for their superiority (eeDu eDuppu il).
My tongue forever sings his glories (pADum en nAvu avan pADal) as madurakavi AzhvAr says in kanninursiruttAmbu- “nAvinAl naviRu inbum EydinEn.” My mind will never distance itself from my swami (mAdu viDAdu en mananE). My whole body which enjoyed singing the glories of emperumAn with the tongue and mind dances in ecstacy as if possessed (en aNgam aNaNgu ADum).(3)

2849. aNangkena ADum enangkam * vaNangki vazhipaDum Isan **

piNangki amarar pidaTRum * guNangkezhu koLgaiyinAnE (4)

2849. AzhvAr says the nityasooris who are pure, enjoyed debating over the innumerable auspicious attributes of the lord by blabbering their experiences (piNaNgi amarar pidaRRum). Contemplating over their conversations and being aware that the lord (eeshvaran) is the storehouse of abundant innate kalyANaguNas (guNam kezhu koLkaiyinAn) my body is dancing as if possessed; it has completely resolved to worship and perform nitya kainkaryam to this lord alone (vaNaNgi vazhipaDum). (4)

2850. koLgai koLAmai ilAdAn * eLgal irAgam ilAdAn **

viLgai viLLAmai virumbi * uLkalandArkku Or amudE (5)

2850. After voicing his gain from bhagavad anubhavam, AzhvAr expounds the amazing attributes of emperumAn towards his devotees who are still apprehensive and shy, perhaps reasoning that the Lord may refuse to accept them.
The Lord aspires for devotees with sincere devotion and dedication and gratifies our wishes when we ask him. Hence those who are desirous of performing kainkaryam to the lord need not fear him.
(KoLgai koLLAmai ilAdAn) He shows no disparity giving exceptional favours to those who consider themselves greater in birth, knowledge and actions or an insignificant one to those who are otherwise bearing no difference in the fruits gained by them. He remains neutral (eLgal irAgam iLAdAn).
He willingly satisfies the wishes of those who wish for ulterior benefits being the cheaper fruits even if they leave the lord after achieving them (viLgai). There are some devotees whose purushArtam is emperumAn alone (the paramaikAntis) and for such bhaktas he becomes an object of enjoyment and the nectar of incomparable excellence ( uL kalandARkku Or amudE). (5)

2851. amudam amarargaTku Inda * nimirsuDar Azhi neDumAl **

amudilum ATRa iniyan * nimirtirai nILkaDalAnE (6)

2851. In this pAsuram AzhvAr empathizes with those bhaktas who ask for ulterior benefits and speaks specifically about the devatas, the heavenly celestials.
The lord is one who has immense adoration for his devotees and passionately submits himself to them (neDumAl). emperumAn who resides in paramapadam is accessible only for those attaining moksha. Yet he came down to ksheerAbdi and made himself easily accessible for his devotees as proclaimed in Harivamsam (2-55-59) एष नारायणःश्रीमान् क्षीरार्णव निकेतनः| Here in ksheerAbdi he reclines in the vast milky ocean with surging waves (nimir tirai neeL kaDalAn). He holds the extremely dazzling sudarshana chakra which embellishes his already magnificent form (nimir suDar Azhi). Instead of availing this pleasure of savouring his gorgeous and radiant tirumEni which is sweeter than amrutam (amudilum ARRa iniyan), the devas desired to fulfil their petty desire to enjoy the sweet nectar and made emperumAn churn the ocean (amudam amararkaTku eenda)!
Oh! They are the unfortunate ones with such trivial desires! says AzhvAr. (6)

2852. nILkaDal sUzh ilangkaik kOn * tOLgaL talai tuNi seydAn **

tALgaL talaiyil vaNangki * nALkaDalaik kazhiminE (7)

2852. AzhvAr exalts the attribute of sausheelyam of emperumAn who lives among us and vanquishes the enemies of his devotees. This quality is projected well by Lord rama who humbled rAvana.
rAmapirAn, the son of dasharatha effortlessly severed the ten heads and shoulders (tOLkaL talai tuNi seidAn) of the arrogant king rAvaNa who ruled the beautiful city of lankA enveloped by the large ocean (neeL kaDal shoozh) waters.
{ Here the ten heads represent our ten indriyAs, the mind is rAvana and our enemies or obstacles is the vast ocean like samsara which surrounds us, difficult to cross thus hindering us from attaining the lord }
The vast ocean is compared to the remote future (nAL kaDalai) for those yogis and devotees who wish to reach the Lord. Hence spend your lifetime (kazhimin) by humbly bowing down and placing your head on the divine tiruvaDis (tAngaL talaiyil naNaNgi) of this valiant lord rama. He alone is capable of crushing our desires and obstacles caused by the sense organs and mind which intercept us from reaching the lord, ultimately blessing us with the power of wisdom to realise him. (7)

2853. kazhimin toNDIrgaL! kazhittu * tozhumin avanait tozhudAl **

vazhi ninRa valvinai mALvittu * azhivinRi Akkam tarumE (8)

2853. Renounce all attachments towards worldly pleasures and firmly hold on to the divine feet of emperumAn, says nammAzhvAr.
Oh bhaktas! Those who are desirous to realize the Lord! Give up all the fondness of trivial pleasures other than the lord (kazhimin). As you slowly detach yourself from the trivial worldly pleasures, consciously worship rAma, the son of the great emperor Dasharatha (avania). He is the one who will destroy the drastic sins and karmAs committed by us (val vinai mAL vittu) which are inevitable obstacles in the way of performing kainkaryam to Him. He is an imperishable asset to be attained (azhivu inRi Akkam tarum) in our lifetime through bhakti or prapatti. (8)

2854. taruma arum payanAya * tirumagaLAr tanikkELvan **

perumai uDaiya pirAnAr * irumai vinai kaDivArE (9)

2854. AzhvAr asserts how emperumAn along with periya pirATTi grants us the gift of performing permanent kainkaryam in paramapadam.
Lord shreeman nArAyaNa is the one whose innate nature is to favour His devotees (pirAn). He is Lakshmipathy who is the beloved of goddess MahAlakshmi (tirumagaLAr) residing on his chest. Along with periya pirATTi, emperumAn who possesses unique and adorable kalyANaguNas (tani kELvan) neutralises the karmas of virtues and sins gained by us, which are the basic cause of binding us to this samsAra of cyclic births (irumai vinai kaDivAr).

SwAmi Desikan states in Shreestuti (sloka 18)

दूरीकर्तुं दुरितनिवहं तयक्तुमाध्यामविध्याम् |

अम्ब स्तम्ब अवधिकजनन ग्रामसीमान्तरेखाम्|

आलम्बन्ते विमलमनसो विष्णुकान्ते दयां ते||

dEvi! Your copious compassion towards your devotees dissolves their good and bad karmas during their journey in this material realm.
Along with tAyAr, emperumAn grants us (the prapannAs) that unattainable goal of performing eternal kainkaryam to Him (arum payanAy) in shreevaikuNTam which is the main objective of all humans and glorified in the Upanishads too. (9)

2855.kaDivAr tIya vinaigaL * noDiyArum aLavaikkaN **

koDiyA aDupuL uyartta * vaDivAr mAdavanArE (10)

2855. Lord shreeman narayana who is the beloved of the most beautiful periya pirATTi (Ar vaDivu mAdhavanAr) has a special preference for those bhaktas who totally surrender to him (prapannAs). Periya pirATTi is the embodiment of kAruNyam who is never judgemental about her bhaktas. Hence when emperumAn is with her, pirATTi’s recommendation (purushakAram) motivates him to forgive their karmic faults. Her compassionate glances (kaTAksham ) towards the prapannas becomes the reason for the accumulated harsh karmAs of puNya and pApam (teeya vinaigaL) accrued over several births, an obstacle to attain moksha to get destroyed within a second (noDi Arum aLavai kaN kaDivAr).
The powerful pakshirAja garuDa (aDu puL) who stands proudly as a symbol on the lord’s flag (koDi uyartta) is a nityasoori adept and every ready to destroy the rivals of emperumAn who resides permanently performing this kainkaryam in srivaikuNTam. Similarly, emperumAn grants the prapannas a permanent place in paramapadam after neutralising our good and bad deeds to perform everlasting service, freeing us from the vicious cycle of births. (10)

2856. mAdavan pAl saTakOpan * tItavam inRi uraitta **

Edamil Ayirattu ippattu * Oda vallAr piRavArE (11)

2856. AzhvAr declares that these ten pAsurams of the 1000 tiruvAymozhi pAsurams recited by him (shaTakOpan) are blemishless (Edam il Ayirattu); without the stigma of any flaw in words or meaning conveyed about emperumAn, the beloved of goddess Lakshmi (mAdhavanpAl). Those who recite these pAsurams that hail His easily worshipable quality will be free from getting entangled in the clutches of the material realm (piRavAr) and attain paramapadam. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.6			स्वाराध: svArAdha: Easily worshipable

1.6.1	51	अक्रीतैरर्च्याय नमः ।	akreetai: archyAya nama: \|	The one worshipable with materials that need not be purchased. (even water freely available will do)
1.6.2	52	अनियतविविधाभ्यर्चनाय नमः ।	aniyata-vividha-abhyarchanAya nama: \|	The one who is worshipable in varied ways, without restriction on a particular way or form.
1.6.3	53	अल्पतुष्टाय नमः ।	alpatuShTAya nama: \|	The one who is pleased with the smallest offering.
1.6.4	54	प्रह्वावर्ज्यॆशाय नमः ।	prahva-Avarjya-eeshAya nama: \|	The one whose kalyANa guNas makes the devotee prostrate with folded hands and makes him subservient to Him.
1.6.5	55	स्वविषयनियतेष्वादरवते नमः ।	svaviShaya-niyatEShu-AdaravatE nama: \|	The one who supports devotees who seek Him as the only goal.
1.6.6	56	स्वादुभूम्ने नमः ।	svAdu-bhoomnE nama: \|	The one who is abundantly sweet.
1.6.7	57	पादासक्तप्रसन्नाय नमः ।	pAda-Asakta-prasannAya nama: \|	The one who is delighted with those devoted to His feet.
1.6.8	58	सकृदुपसदने मोक्षणाय नमः ।	sakRud-upasadanE mOkShaNAya nama: \|	The one who bestows mOksha even if one surrenders once.
1.6.9	59	धर्मसुस्थाय नमः ।	dharma-susthAya nama: \|	The highest goal to be attained through dharma.
1.6.10	60	क्षिप्रक्षिप्ताहिताय नमः ।	kshipra-kshipta-ahitAya nama: \|	The one who drives away the worst sins in a moment.

TIRUVAYMOZHI 1.7
PASURAMS 2857 TO 2867

The bhagavat guNa passing like a relay, NammAzhvAr says that the Lord is not only easily worshipable but is also fondly worshipable – sarasa bhajana.

The kaivalyArthis or the kEvalas meditate on bhagavAn to get relief from the cycle of birth and death, but they do not adore the Lord for His extraordinary forms and attributes. For them, mOksha means self-absorption (kaivalya niShThA). AzhvAr tells us not to stop there but to adore and enjoy bhagavAn in loving surrender (bhagavat niShThA) because His sweetness is so addictive. Meditating on His guNas itself shall bestow ultimate bliss.

It is said that when true devotees worship bhagavAn with teeming passion, bhagavAn starts adoring Himself and also His devotees. SwAmi dEsikan elucidates the beauty of such bhagavat sEvanam in his pAdukA sahasram 6.36 (176) –

मनुजत्वतिरोहितेन शक्ये
वपुषैकेन विरोधिनां निरासे|
अभजद्भरतादिभेदमीशः
स्वयमाराधयितुं पदावनि ||
manujatvatirohitena shakye
vapuShaikena virodhinAM nirAse |
abhajadbharatAdibhEdamIsha:
svayamArAdhayituM padAvani ||

It seems Lord rAma wanted to adore His own pAdukas. Hence, instead of incarnating singly, He incarnated in four forms namely rAma, lakshmaNa, bharata and shatrugna so that He could worship His own pAdukAs through Bharata.

2857. piRavit tuyaraRa * njAnattuL ninRu *
tuRavich suDar viLakkam * talaippeyvAr **
aRavanai * AzhippaDai andaNanai *
maRaviyai inRi * manattu vaippArE (1)

2857. AzhvAr advises the seekers of kailvalya mOksha.

To get rid of the miserable cycle of birth and death (piravi tuyar aRa), the kaivalyArthis or the kEvalas meditate on bhagavAn (gyAnattul ninRu) who is righteously benevolent (aRavAnai), who is the wielder of the sudarshana chakra that destroys all evils (AzhipaDai) and is the one having the purest form (andaNanai). They treat Him as a means for their goal. After they get liberated, they engage in AtmAvalOkanam or enjoyment of their radiant self (turavi chuDar viLakkam talai peyvAr). How is it that they overlook such an adorable form of bhagavAn and get absorbed in their own self? (maRaviyai inRi manattu vaippArE?)
The truth is that bhagavAn somehow attracts even jeevAtmAs who bask in their self-illuminating consciousness. Lord nArAyaNa is delectable to everyone, irrespective of the goals they have set for themselves. (1)

2858. vaippAm marundAm * aDiyarai * valvinait
tuppAm pulan aindum * tunjchak koDAn avan **
eppAl yavarkkum * nalattAl uyarnduyarndu *
appAl avan * engkaL Ayar kozhundE (2)

2858. The previous pAsuram was for the kaivalyArthis who treat bhagavAn as their means and not their goal. This pAsuram is for mumukshus who consider bhagavAn as their means (upAyam) and also their goal (upEyam).

BhagavAn is the undiminishing wealth readily available to be enjoyed (vaippu Am-upEyam). For those who are fixed on Him, BhagavAn is the most effective medicine (marundu Am -upAyam), which is most capable of destroying their dreadful karmas performed in the clutches of panchEndriyas (tuppu Am). He saves them from perishing in the vicious cycle of samsAra and aids them in reaching Him (tunja koDAm).

Taittireeya Upanishad says:
यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह।
yatO vachO nivartantE | aprApya manasA sahA|

Words and mind return baffled trying to explain the amount of bliss possessed by Brahman.

So also, AzhvAr says: This Lord who is beyond the comprehension of speech or mind (appAlavan) can shower happiness to everyone (yevarukkum). He can shower joy everywhere - in the earth and the worlds beyond (eppAlum) because He is Anandamaya, the embodiment of abundant bliss which is zillion times higher than human bliss (nalattAl uyarndu uyarndu). To show this liberating guNa and share it with the jeevAtmAs, He, gOpAlakrishNa, incarnated as the leader of our Ayar clan (engaL Ayar kozhundE). (2)

2859. Ayar kozhundAy * avarAl puDaiyuNNum *
mAyap pirAnai * en mANikkach sOdiyai **
tUya amudaip * parugip parugi * en
mAyap piRavi * mayarvu aRuttEnE (3)

2859. The leader of the cowherds, gOpAla krishNa was beaten by the cowherds with churning rods, and tied with ropes for stealing butter. Just as the red ruby shines the more it is polished, KrishNa’s guNas are revealed the more He is beaten.** This mesmerising Lord of incredible feats is the glowing ruby in the effulgence of which I continue to consume pure (unadulterated, emancipating) nectar again and again. Out of His causeless mercy, I got rid of my ignorance accumulated on account of numerous illusive births.

**Aneetam agrE nija bandHanArtham dAmAkhilam samhitam apyapoorNam |
nireekshya nirviNNa DHiyOjananyAh sankOcha shaktyA sa babhoova vandyah ||

SwAmi dEsikan says in yAdavApyudayam that krishNa first cut the ropes into small pieces so that yashOdA could not find a suitable rope to tie Him to the mortar. When she joined all the ropes together and tried to tie him up, He expanded his belly so that she falls short of it. Then when yashOda became desperate, KrishNa felt pity for her and shrunk Himself to fit the rope. This is how krishNa plays with His mAya, sausheelyam and saulabhya guNas to win our hearts. (3)

2860. mayarvaRa en manattE * manninAn tannai *
uyarvinaiyE tarum * oNsuDark kaTRaiyai **
ayarvil amarargaL * Adik kozhundai * en
isaivinai * en solli yAn viDuvEnO? (4)

2860. BhagavAn entered my heart (en manattE manninAn tannai), removed my nescience (mayarvu aRa), and stationed Himself permanently bestowing only with wisdom and love (gyAnam and bhakti-uyarvinayE tarum). What reason can I say to leave Him who has a unique resplendent form (On chuDar kaRRayai), who is the ancient Lord of the nityasooris ever free from forgetfulness (ayarvil amarargaL Adi kozhundAy), and who is my supervisor? (en isaivinai). (4)

2861. viDuvEnO? en viLakkai * en Aviyai *
naDuvE vandu * uyyak koLginRa nAdanai **
toDuvE seydu * iLavAychchiyar kaNNinuL *
viDavE seydu * vizhikkum pirAnaiyE (5)

2861. How will I leave my Lord who is my enlightening lamp (viDuvEnO en viLLakai), who is my soul (en Aviyai), who is my master who appeared all of a sudden to redeem me (naDuvE vandu uyya koLginRa nAthanai), who was full of adorable mischievous deeds (toDuvE seydu), who lured the gOpis by locking eyes with them in an amorous manner that made them reject even heaven (in Aychchiyar kaNNinuL viDave seydu). (5)

2862. pirAn * perunilam kINDavan * pinnum
virAy malarttuzhAy * vEynda muDiyan **
marAmaram * eyda mAyavan * ennuL
irAn enil * pinnai yAnoTTuvEnO? (6)

2862. Someone asks AzhvAr: You will not leave bhagavAn; What if bhagavAn decides to leave You?

AzhvAr answers with an example:
Being a self-less benefactor (pirAn – He is like the sandal paste, flower or breeze that are used solely by and for others), Lord varAha who wears a crown covered with wreaths of tulasi and fragrant flowers (pinnum virAy tuzhAy muDi veynda muDiyan), dug out the huge earth that was captured and hidden in the deep ocean by demon HiraNyAksha (perunilam keeNDAn).

The wizard that He is, Lord rAma knocked down seven marAmara trees (sal trees) in one go with a single arrow to prove to sugreeva His expertise in warfare and also His trustworthiness (marAmaram eyda mayavan).
If such a benevolent Lord residing inside my heart decides to leave now, will I let Him go? ennuL irAn enil pinnai yAn oTTuvEnO? Will I sustain the separation?!? (6)

2863. yAnoTTi ennuL * iruttuvam enRilan *
tAnoTTi vandu * en tani nenjchai vanjchittu **
UnoTTi ninRu * en uyiril kalandu * iyal
vAnoTTumO? * ini ennai negizhkkavE (7)

2863. Don’t think that I have captivated Him inside my heart (yAnoTTi ennuL iruttuvam enrilan). It is He who, without my knowledge, entered through my body on His own determination (oon oTTi ninRu ennuyir kalandu). It is He who mixed with my seemingly independent soul as if He is dependent on me (tAn oTTi vandu en tani nenjai vanjittu). That being the case, is it easy for Him to leave me now? (ini ennai negizhkka oTTumO?). Would He give all this wisdom and knowledge without any purpose and leave me behind just like that? (7)

2864. ennai negizhkkilum * ennuDai nalnenjchan
tannai * agalvikkat * tAnum killAn ini **
pinnai neDum paNait tOL * magizh pIDuDai *
munnai amarar * muzhumudalAnE (8)

2864. Even if I am forced to leave bhagavAn (ennai negizhkkilum), He will not leave now (tAnum killAn ini) because my devoted heart will not allow Him to separate (ennuDai nal nenjam tannai agalvikka). He is the one who enjoys the embrace of the bamboo like shoulders of nappinnai pirATTi, his consort, although he has the lofty fame of being the sole and supreme master (muzhu mudalAn) for the eternal nityasooris of paramapadam. Hence, just as KrishNa is inseparable from nappinnai, just as rAma is inseparable from seetA, bhagavAn is inseparable from my heart. Nappinai pirATTi herself will support me out of her compassion. (8)

2865. amarar muzhumudal * Agiya Adiyai *
amararkku amudInda * Ayar kozhundai **
amaravazhumbat * tuzhAvi ennAvi *
amarat tazhuviTRu * ini agalumO? (9)

2865. Lord nArAyaNa is the sole, prime, and primeval source for the existence (swaroopa), sustenance (sthiti) and activities (pravRutti) of the nityasooris. (amarar muzhu mudal Agiya Adiyai).
He granted the amRuta to the dEvas who sought immortal nectar. The same Lord gave Himself as the amusing and protecting gOpapAla to the cowherds . (amararkku amudu eenda Ayarkula kozhundE)
My AtmA has merged perfectly with this supreme Lord (en Avi amara azhumbat tazhuvi) and embraced Him so tightly that no one can separate us. (amara tazhuviRRu ini agalumO?). (9)

2866. agalil agalum * aNugil aNugum *
pugalum ariyan * poruvallan emmAn **
nigaril avan pugazh * pADi iLaippilam *
pagalum iravum * paDindu kuDaindE (10)

2866. For those who forget Him after getting trivial pleasures, He will also leave them but with a heavy heart (agalil agalum).
For those who are attached to Him, He will also remain attached to them displaying His saulabhya and sausheelya guNas to them at a subtle level. (aNugil aNugum).
For the unfaithful people (pratikoolars), He is unreachable (pugalum ariyan).
For the faithful people (anukoolars), He is easily reachable without any hindrances. (poru allan).
My master (emmAn) and the peerless Lord (nigar il) entered me and permeated everywhere inside of me. I shall sing His glories all day and night tirelessly (pugazh pADi iLaippu ilam pagalum iravum) and enjoy His uninterrupted union (paDindu kuDaindE). (10)

2867. kuDaindu vanDuNNum * tuzhAy muDiyAnai *
aDainda tenkurugUrch * saTakOpan **
miDainda sol toDai * Ayirattu ippattu *
uDaindu nOygaLai * ODuvikkumE (11)

2867. All diseases will be eradicated and banished by singing these ten metrical poems which are part of the one thousand composed by Kurugoor saThakOpan who surrendered to shreeman nArAyaNa, the Lord who lovingly wears a crown covered with simple tulasi garlands from which bees forage honey. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.7			सरसभजनः sarasa-bhajana: Fondly worhsipable

1.7.1	61	सच्चित्ताकर्षहेतयॆ नमः ।	sat-chitta-AkarShahEtayE nama: \|	The one who captivates all the chEtanas, leaving none.
1.7.2	62	अघशमननिधयॆ नमः ।	agha-shamana-nidhayE nama: \|	The wealth that removes all blemishes.
1.7.3	63	नित्यभोग्यामृताय नमः ।	nitya-bhOgya-amRutAya nama: \|	The one who is the eternal nectar to be relished.
1.7.4	64	त्यागॆ हेतूज्झिताय नमः ।	tyAgE hetu-ujjhitAya nama: \|	The one who cannot be sacrificed for any reason.
1.7.5	65	प्रवहदुपकृतयॆ नमः ।	pravahad-upakRutayE nama: \|	The one whose help flows profusely without stoppage.
1.7.6	66	दुस्त्यजस्वानुभूतयॆ नमः ।	dus-tyajasva-anubhootayE nama: \|	The one whom we cannot forgo after experiencing. (We become eternally addicted to Him)
1.7.7	67	त्यागाकाङ्क्षानिरॊद्ध्रे नमः ।	tyAga-AkAngkSha-nirOddhrE nama: \|	The one who prevents any desire to forego Him.
1.7.8	68	श्रितहृदयपृथक्कारनित्याक्षमाय नमः ।	shrita-hRudaya-pRuthak-kAra-nitya-akshamAya nama: \|	The one who is never capable of separating Himself from the hearts of surrendered devotees.
1.7.9	69	स्वात्मश्लिष्टाय नमः ।	svAtma-shliShTAya nama: \|	The one who is inseparably attached to our AtmA.
1.7.10	70	गायच्छ्रमहरयशसॆ नमः ।	gAyach-Chrama-hara-yashasE nama: \|	The one who drives away the sufferings of those who sing His praises.

TIRUVAIMOZHI 1.8
PASURAMS 2868 TO 2878

NammazhvAr talks about emperumAn's Arjava guNam in this decad....ie ,when thought, speech and deed are well aligned and work in tandem.
When one has a straightforward attitude and gives straightforward, relevant replies to queries He is said to have Arjava guNa ; செம்மை, சீர்மை in tamil
The first pAsuram showcases emperumAn's Arjava guNa with reference to the nityasooris. Each nityasoori performs a designated kainkaryam to emperumAn. emperumAn Himself grants them the kainkaryams and He gracefully accepts their services, acknowledging the fact that they are performed with devotion.
In this pAsuram, nammAzhwAr mentions that emperumAn accepts the services of Garuda and Tulasi.

2868. ODum puLLERi * sUDum taNtuzhAy **
nIDu ninRu avai * ADum ammAnE (1)

2868. EmperumAn, who is surrounded by the nityasooris (needu ninRa avai), like perya tiruvadi, mounts on the garudan when He wants to go around. And He adorns Himself with the cool tulasi garland.
* He grants them the service and also the quality that they offer( flight in the case of garuda and the cool fragrance in the case of tulasi)! (1)

2869.ammAnAyp pinnum * emmANbum AnAn **
vemmAvAy kINDa * semmA kaNNanE (2)

2869. Here, AzhvAr describes, how true to His word and commitment to His devotees, He descends on the earth and takes avatArams to protect them.
My swAmi (ammAn), restrained and tore the mouth of the asurA kEsi, who came in the guise of the fierce and untamed horse (vem mA). This red eyed KaNNan went on to take several other avatAras ( em mANbu) to protect His devotees. (2)

2870. kaNNAvAn enRum * maNNOr viNNOrkku **
taNNAr vEngkaDa * viNNOr veRpanE (3)

2870. The emperumAn is like the eye for both the nityasooris (viNNOr) and the samsAris( maNNOr) alike. He resides in the cool hills called vEnkaTam, which is the abode of nityasooris. **
** nityasooris are known to offer prayers in TiruvEnkaTam and it is also believed that all the birds and animals that live in this holy mountain are the representatives of the nityasooris. (3)

2871. veRpai onReDuttu * oRkam inRiyE **
niRkum ammAn sIr * kaRpan vaigalE (4)

2871. I shall, day in and day out ( vaigal), sing the praise of my emperumAn's (emmAn) tiruguNas. He stood holding that singular hillock ( gOvardhan) effortlessly ( oRkam inRi).
Indra committed the grave offense of unleashing his anger and bombarding BrindAvan with heavy rains and hailstorm. Krishna could have easily punished Indra by severing his head. But He decided to teach him a lesson. He revealed His omnipotence and supremacy by lifting the gOvardhan mountain and at the same time provided the necessary protection to the people and the cattle. (4)

2872. vaigalum veNNey * kaikalandu uNDAn **
poy kalavAdu * en mey kalandAnE (5)

2872. AzhvAr says that just as he desires to enjoy emperumAn's kalyANaguNam, emperumAn desires to possess AzhvAr's shareeram.
emperumAn always (vaigal) loved to gobble the butter that trickled down His arm(kai kalandhu uNdAn)..( when He dipped His hands into the the pots of freshly churned butter, that the AyarpAdi women had stacked). With the same fond desire, He has actually consumed me ( kalandhanan) and my shareeram( mei). (5)

2873.kalandu ennAvi * nalangkoL nAdan **
pulankoL mANAy * nilam koNDAnE (6)

2873. AzhvAr continues.... Not only did my swAmi take possession of my shareeram. He also consumed me and made me His ardent devotee.
He absorbed (kalandhu) me thus, and made me and my soul( Avi) His servant(nalam koL), thereby granting me the blissful position of becoming His exclusive possession! This same swAmi, assuming the form of a vAmana/ brahmachAri (mAN Ay), captivated everyone's senses (pulan koL), sought and acquired the three feet of land(nilam koNdAnE), from mahAbali. (6)

2874.koNDAn EzhviDai * uNDAn Ezhvaiyam **
taNtAmam seydu * en eNtAn AnAnE (7)

2874. emperumAn harnessed the seven bulls(koNdAn Ezh vidai) to win the hands of nappinnai.
During the deluge, He preserved the seven lOkhas in His stomach. (uNdAn Ezh vaiyam).
Elevating me to a stature akin to the cool paramapadam (thaN dhAmam seidhu), He reciprocated to me, the same attributes I had about Him. ( en eN than AnAn).**
** AzhvAr says: " While my desire is to reach paramapadam by taking a holy dip in the virajA nadhi, crossing it, singing the sAma vEda to regale Him and to cherish being there alongside emperumAn, He too nurtured the desire of coming to tirukurugoor, taking holy dip in the tAmraparNi river, singing 'kaNNinuN chirutAmbu' and enjoy being in my presence!"
His desire was exactly like mine and thus He entered my heart and decided to reside her. (7)

2875.AnAn AnAyan * mInODu Enamum **
tAnAnAn ennil * tAnAya sangkE (8)

2875. AzhvAr declares that emperumAn took the countless avataram only to take possession of him!
He once came as a cowherd boy (AnAn An Ayan). He also came as a fish( matsya) and a boar ( varAha). Countless(sangE) are the avatArams that He took(thaN Aya)!*
*"emperumAn took all these avatArams out of His love for me" says AzhvAr. "His divya leelAs are nourishment for me and all His avatArams are added treat to make it enjoyable!" (8)

2876. sangku chakkaram * angkaiyil koNDAn **
engkum tAnAya * nangkaL nAdanE (9)

2876. My swAmi ( nangaL nAthan), who manifests all over(thaN Aya) by taking several avatArams , holds the divya Ayutam, the conch (shanku), and the disc( chakkaram) in His beautiful hands(am kai).**
** Whenever emperumAn takes avatArams, He is born wielding the shankam and chakkaram. Some may raise doubts and ask whether He has the shankam and chakram during all His avatArams. Our poorvAchAryas contend that they are visible to those who adore Him and invisible to those who abhor Him.
Nampillai has a more interesting analogy. In the days of kings and kingdoms, the kings used to don dark blue or black robes to conceal themselves in the dark, when they went on routine rounds in the nights to check on their subjects and their security. They were always accompanied by two bodyguards who stayed a little away from them without exposing themselves, but always at hand and at the beck and call of the king. Similarly, the shankam and chakram and other divine weapons remained in the background, ever ready to perform, whenever emperumAn so desires. (9)

2877. nAdan njAlam koL * pAdan en ammAn *
Odam pOl kiLar * vEda nIranE (10)

2877. My swAmi ( en ammAn)took innumerable avatArams and displayed His kalyANaguNas and endeared Himself to His devotees. He measured up all the world's with His divine tiruvadi( gyalam koL pAdhan), and He is hailed as The Lord of all the worlds(nAthan).
The vEdas which soar like the oceans (Odam pOl kiLar vEdam) talks eloquently about the endearing soulabya guNa of emperumAn (neeran). He graces all His devotees without discriminating on the lines of birth, stature or qualifications. (10)

2878. nIrpurai vaNNan * sIr saTakOpan **
nErdal Ayirattu * Odal ivaiyE (11)

2878. AzhvAr lays emphasis on these ten pAsurams, saying that they are the result of deep contemplation.
The character of water is to flow along the path it is drawn. Similarly, emperumAn is drawn to every sincere and receptive devotee.
emperumAn, who has the hue of water (neer purai vaNNan) displays Arjava guNa -- one of endearing, Impeccable, accessible character. These ten pAsurams which have been carefully composed by nammAzhwAr, needs to be learnt earnestly and studiously( Ordal). (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.8			आर्जव: Arjava Straightforward

1.8.1	71	सूरीणां स्वैरसेव्याय नमः ।	sooreeNAM svaira-sEvyAya nama: \|	The one who allows Himself to be served by nityasooris as per their wish.
1.8.2	72	स्वयमवतरते नमः ।	svayam-avataratE nama: \|	The one who incarnates on His own free will.
1.8.3	73	क्षुद्रदिव्यैकनेत्राय नमः ।	kshudra-divyaika-nEtrAya nama: \|	The one who is visible to His devotees as well as nityasooris in tiruvEnkaTam.
1.8.4	74	गॊपाद्यर्थधृताद्रयॆ नमः ।	gOpAdi-artha-dhRutAdrayE nama: \|	The one who held the gOvardhana hill for the sake of the cowherds and the cows (gOpAdi).
1.8.5	75	श्रिततनुरसिकाय नमः ।	shrita-tanu-rasikAya nama: \|	The one who likes to mingle with the body of His devotees.
1.8.6	76	वामनीभावदृश्याय नमः ।	vAmanee-bhAva-dRushyAya nama: \|	The one who takes attractive forms to captivate us (vAmana avatAra).
1.8.7	77	सच्चित्तानन्यवृत्तये नमः ।	sat-chitta-ananya-vRuttayE nama: \|	The one who manifests exactly the way the devotee desires.
1.8.8	78	विभवसमतनवे नमः ।	vibhava-sama-tanavE nama: \|	The one whose incarnations are as unlimited as His greatness.
1.8.9	79	स्वायुधारूढहस्ताय नमः ।	sva-AyudhArooDha-hastAya nama: \|	The one who is ever prepared, wielding the weapons in His hands.
1.8.10	80	नीचोच्चग्राह्यपादाय नमः ।	neecha-uchcha-grAhyapAdAya nama: \|	The one whose feet is accessible to all without discrimination of low or high (trivikrama).

TIRUVAYMOZHI 1.9
PASURAMS 2879 TO 2889

Hearing the words “பொய் கலவாது என் மெய் கலந்தானே" poy kalavAdu en mey kalandAnE! (1.8.5) from AzhvAr, emperumAn wanted to enjoy AzhvAr’s body along with all His auspicious qualities. So, He decides to get close to AzhvAr and give Him the divine experience of direct vision and touch, not all of it in one go but little-by-little because AzhvAr might not be able to handle the ecstacy. This caring quality of bhagavAn is called sAtmya bhOga pradatvam – Granting gradual enjoyment.

AzhvAr beautifully describes the various stages step by step where bhagavAn starts approaching him, being in proximity, standing near him; climbing on his hips; entering his divine heart; resting on his shoulder; in his tongue; being in his eyes and forehead; then finally staying permanently on his head, tirumuDi. (Just like a mother feeds her child patiently with love and affection).

2879.ivaiyum avaiyum uvaiyum * ivarum avarum uvarum *
evaiyum yavarum tannuLLE * Agiyum Akkiyum kAkkum **
avaiyuL tanimudal emmAn * kaNNapirAn ennamudam *
suvaiyan tiruvin maNALan * ennuDaich sUzhaluLAnE (1)

2879. Kannan is very near to me/ arrives in his vicinity
AzhvAr becomes delighted saying that Shreeman nArAyaNa who is the cause of manifestation (Agiyum), creation (Akkiyum), protection (kAkkum) and dissolution (tannuLLE) of all achEtanas and chEtanas spread everywhere, and the antarAtmA in everything arrives in his vicinity in the form of KrishNa along with MahAlakshmi. The joy he derived was explained in length in 1.1.4 (nAmavan pasuram) and the same is enjoyed (en amudham in brief here. (1)

2880. sUzhal palapala vallAn * tollaiyangkAlattu ulagai *
kEzhal onRAgi iDanda * kEsavan ennuDai ammAn **
vEzha maruppai osittAn * viNNavarkku eNNal ariyAn *
Azha neDungkaDal sErndAn * avan en arugalilAnE (2)

2880.Kannan in close proximity.
In the second pAsuram AzhvAr says that emperumAn who performed great favours for his bakthas through His qualities and activities through his deceitful incarnations stands very closer to him so as to give him the pleasure of his companionship. BhagavAn descended into tirupArkaDal, the milky ocean for the sake of other dEvatas such as BrahmA, rudra etc., says AzhvAr.
Suzhal pala pala vallan -Here suzhal refers to His various avatArams. He captures the jeevAtmAs by surrounding them through his various incarnations. He is capable of taking the forms which cannot be imagined by jivAtmas.
AzhvAr is elaborating two such classic avatArams.
VarAha (KEzhal) and krishNa (vEzham)*
*AzhvAr says that emperumAn took the form of a unique boar and dug out the entire universe (14 layers from pAtAlam to satya lOkam) thus proving his greatness.
**AzhvAr also admires His incarnation as KrishNa in which he effortlessly broke the tusk of the elephant named kuvalayApeeDam.
Thus, he indirectly indicates that he is the destroyer of all obstacles. (2)

2881.arugalilAya perunsIr * amarargaL Adi mudalvan *
karugiya nIla nanmEni vaNNan * sentAmaraik kaNNan **
porusiRaip puLLu vandERum * pUmagaLAr tanikkELvan *
orugadiyin suvai tandiTTu * ozhivilan ennODu uDanE (3)

2881. KaNNan unites with me.
BhagavAn who is blemishfree, the master of the eternal nityasooris, the one with dark blue complexion, the one with red lotus eyes, who fondly flies on periya tiruvaDi garuDa who has abundant feathers and the fan of His consort, the lotus born MahAlakshmi (his divine consort) has united with me, allowing me to taste His sweetness.
Six flavours of emperumAn’s qualities are described marvelously in this pAsuram in a subtle manner.
1.akhila-hEya-pratyaneekatvam (confronter of all evils)
2.samastha kalyANa guNatmakamAna svarUpa vailkshaNyam. (Unique nature filled with numerous auspicious qualities)
3.nityasoori nirvAhakatvam (lordship over the nityasooris)
4.vilakshaNa divya mangaLa vigraha yukta (having distinct form)
5.puNdareekAkshatvam (having lotus eyes)
6. garuDavAhanatvam (flying on garuDa the bird) and sriya:pathithvam. (being the lord of sri mahAlakshmi). (3)

2882. uDanamar kAdal magaLir * tirumagaL maNmagaL Ayar
maDamagaL * enRivar mUvar ALum * ulagamum mUnRE **
uDanavai okka vizhungki * Alilaich sErndavan emmAn *
kaDalmali mAyapperumAn * kaNNan en okkalaiyAnE (4)

2882. KaNNan sits on my hip.
AzhvAr is amazed that bhagavAn krishNa is seated with his three* well known, divine lovable consorts who rule over the three worlds, the lower, middle and upper regions. (uDan amar KAdal magalir)
*1.Tirumagal - sri mahAlakshmi ( the ruler of wealth, who recommends us to bhagavAn)
2. MaNmagaL -sri bhUmi dhEvi. (ruler of the place where wealth grows, the embodiment of patience who tells bhagavAn to be patient with our mistakes).
3.Ayar maDamagal - Sri Neela dEvi (nappinai). (the one who attracts bhagavAn with her beauty and reduces the punishments for the devotees).
AzhvAr is further thrilled that kaNNan emperumAn who, descended from tirupArkaDal and consumed the three worlds during pralayam and rested on a banyan leaf with His aghaTita ghaTanA sAmarthyam sat on his hip just as he sat on mother yasOdhA's hip (OkkalaiyAne) and considered that as his great fortune.(4)

2883. okkalai vaittu mulaippAl uNNenRu * tandiDa vAngki *
sekkam sega anRu avaL pAl * uyir sega uNDa perumAn **
nakka pirAnODu * ayanum indiranum mudalAga *
okkavum tOTRiya Isan * mAyan en nenjchinuLAnE (5)

2883.KaNNan entered my heart.
AzhvAr is happy that the Lord who created all the dEvas like rudra, brahmA and indra, sat on pootanA’s hip innocently, drank her milk given to him with deceptive intentions and sucked her life along with her bad thoughts. This perumAn, mAyan has now entered his heart. (5)

2884. mAyan en nenjchinuLLan * maTRum yavarkkum aqdE *
kAyamum sIvanum tAnE * kAlum eriyum avanE **
sEyan aNiyan yavarkkum * sindaikkum kOcharam allan *
tUyan tuyakkan mayakkan * ennuDait tOLiNaiyAnE (6)

2884. Kannan rests on my shoulders.
AzhvAr says emperumAn who is very much reachable for his devotees held on to my two shoulders and thus reveals His mercy towards me.
AzhvAr continues...emperumAn who is having all types of bodies ( achith) and souls (chit), wind, fire as his shareeram is very incomprehensible by his non devotees. For those who try to see Him with ahankAram he is very difficult to reach. (sEyan)
Yet pure and easily understandable and approachable for His devotees (tooyan). But He confuses the mind of non-devotees and creates a doubt of His existence.
Such mesmerising (mayakkan) emperumAn rests comfortably on my two shoulders just like he stays on garudAzhwAr's shoulders says AzhvAr with pride. (6)

2885. tOLiNai mElum nanmArbin mElum * suDarmuDi mElum *
tALiNai mElum punainda * taNNantuzhAyuDai ammAn **
kELiNai onRum ilAdAn * kiLarum suDaroLi mUrtti *
nALaNaindonRum agalAn * ennuDai nAvinuLAnE (7)

2885.Kannan sits on my tongue.
AzhvAr says that emperumAn who is wearing divine cool tulasi (tOLinai) garland on his shoulders and on His divine chest (where sri Mahalakshmi resides), on His divine crown (suDar muDi mElum), on His lotus feet, and being the supreme incomparable one with a radiant form (with radiance), wishing to be with me forever, permanently sat on my tongue.
AzhvAr says emperumAn decorated himself to my delight and entered my tongue. (en udai nAvinuLAn) (7)

2886. nAvinuL ninRu malarum * njAnakkalaigaLukku ellAm *
Aviyum Akkaiyum tAnE * azhippODu aLippavan tAnE **
pUviyal nAltaDantOLan * porupaDai Azhi sangku Endum *
kAvi nanmEni kamalakkaNNan * en kaNNinuLAnE (8)

2886.KaNNan enters my eyes.
EmperumAn, the source of all knowledge has absolute control over the sound and meanings of all the words spoken by the tongue. He decides what knowledge should remain and what knowledge should perish.
Such emperumAn who has the complexion of kAvi flower), eyes as beautiful as the lotus flower, four wide shoulders having war weapons, sudharsana chakram and pAnchajanyam in his hands to save His devotees, entered my eyes and showed Himself inside. (en kaNNin uLanE. (8)

2887. kamalakkaNNan en kaNNinuLLAn * kANban avan kaNgaLAlE *
amalangkaLAga vizhikkum * aimpulanum avan mUrtti **
kamalattayan nambi tannaik * kaNNudalAnoDum tOTRi *
amalat deyvattODu ulagamAkki * en neTRiyuLAnE (9)

2887.Kannan arrives on my forehead.
The lotus eyed puNDareekAkshan showed Himself inside my eyes. Then, I could see Him bestowing His kaTAksham on me. Blessed by His grace, all my indriyas surrendered unto Him and became His servitors.
This emperumAn is the one who created BrahmA in the lotus flower, rudra with the third eye and all the other noble dEvas. With His merciful glance, He climbed on to my forehead. (9)

2888. neTRiyuL ninRu ennai ALum * niraimalarp pAdangkaL sUDi *
kaTRaittuzhAy muDik kOlak * kaNNapirAnait tozhuvAr **
oTRaippiRai aNindAnum * nAnmuganum indiranum *
maTRai amararum ellAm vandu * enadu uchchiyuLAnE (10)

2888. Kannan climbs up to my head (crown).
AzhvAr says emperumAn who is the refuge for brahmA, rudra and other devatas overlooked them and arrived at the topmost part of my body just to favour him.
The most magnanimous KrishNa befriended me and accepted my service sitting on my forehead (neRRi). His divine feet were covered with bunches of flowers offered by His baktas (nirai malarp pAdangal sUDi). He was wearing a divine crown decorated with fresh tuLasi (kaRRaith thuzhAy) garlands. This emperumAn was worshipped by shiva who wears a crescent moon in his matted hair (oRRai PiRai aNindAnum), brahmA, indra and all other dEvatas climbs my head joyfully. (10)

2889. uchchiyuLLE niRkum dEva dEvaRkuk * kaNNapirARku *
ichchaiyuL sella uNartti * vaNkurugUrch saTakOpan **
ichchonna AyirattuL * ivaiyum Orpattu empirARku *
nichchalum viNNappam seyya * nILkazhal senni porumE (11)

2889. KrishNa, the lord of lords, is sitting on my head. His illustrious wide feet will stay forever on the heads of those who sing these ten out of thousand songs of van kurugoor saDagOpan expressing the union between krishNa and AzhvAr.
All will receive His mercy immediately unlike AzhvAr who acquired His mercy step by step.
Thus in this decad, Azhvar explains Sarveswaran's inseparable bond with His bagavathas who contemplate upon emperumAn's qualities. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.9			सात्म्यभोगप्रदः sAmya bhOgaprada: Grants gradual joy

1.9.1	81	पर्यन्ते दृष्टाय नमः ।	paryantE dRuShTAya nama: \|	The one who is seen all around.
1.9.2	82	अत्के दृष्टाय नमः ।	atkE dRuShTAya nama: \|	The one who is seen very close.
1.9.3	83	स्वविरहविधुराय नमः ।	sva-viraha-vidhurAya nama: \|	The one who refuses to separate from us.
1.9.4	84	डिम्भवत् पार्श्वलीनाय नमः ।	Dimbhavat pArshva-leenAya nama: \|	The one who mingles with the devotee like a child climbing on to the waist of the mother.
1.9.5	85	चित्ते क्लृप्तप्रवेशाय नमः ।	chittE klRupta-pravEshAya nama: \|	The one who enters the heart artfully.
1.9.6	86	भुजशिखरगताय नमः ।	bhuja-shikhara-gatAya nama: \|	The one who climbs on top of the servitor's shoulder to keep in constant touch with him (just as He climbs on GaruDa’s shoulders).
1.9.7	87	तालुसिंहासनस्थाय नमः ।	tAlu-siMhAsanasthAya nama: \|	The one who is seated on the tongue as His simhAsanam.
1.9.8	88	चक्षुर्मध्ये निविष्टाय नमः ।	chakshurmadhyE niviShTAya nama: \|	The one who is seated in the center of the eye.
1.9.9	89	अलिकतटे स्थिताय नमः ।	alika-taTE sthitAya nama: \|	The one who is resting on the forehead.
1.9.10	90	मस्तके तस्थुषे नमः	mastakE tasthuShE nama: \|	The one who is seated permanently on the head.

TIRUVAYMOZHI 1.10
PASURAMS 2890 TO 2900

After experiencing bhagavAn’s divine union inside his entire body, an ecstatic NammAzhvAr brims with gratitude and extols His quality of “unconditional grace” – avyAjOdAra.

2890. porumA nILpaDai * Azhi sangkattoDu *
tirumA nILkazhal * Ezhulagum tozha **
orumANik kuRaLAgi nimirnda * ak
karumANikkam * en kaNNuLadAgumE (1)

2890. NammAzhvAr gets a vision of Lord vAmana and attributes it totally to the causeless grace of bhagavAn.

The unique celibate dwarf Lord vAmana sporting the valiant war weapons chakra and shankh, grew huge and measured all the worlds with His auspicious, glowing, long feet (tiru mA neeL kazhal) in such a way that all the seven worlds could worship Him. That precious Lord akin to a dark blue gem is visible to my eyes in the same vAmana form out of His kind grace. (1)

2891. kaNNuLLE niRkum * kAdanmaiyAl tozhil *
eNNilum varum * en ini vENDuvam? **
maNNum nIrum * eriyum nalvAyuvum *
viNNumAy viriyum * empirAnaiyE (2)

2891. AzhvAr emphasizes that pure devotion alone is enough to receive emperumAn’s kindness.

emperumAn is the extra-ordinary one who has the panchabhootas namely pRuthvi-earth, agni-fire, Apa-water, AkAsha-sky and air-vAyu as His shareera. If we worship Him with pure devotion (kAdanmaiyAl), emperumAn will appear in front of our eyes at the count and stay eternally without leaving. What else does one want? Nothing but true love is expected by emperumAn.

எண்ணிலும் வரும் eNNilum varum
***An interesting explanation is given for this phrase:
There are 24 tattvas consisting of panchabhootas, pancha tanmAtras, panchakarmEndriyas, panchagyAnEndriyas, moola prakruti, mahat, ahankAra and manas. JeevAtmA is the 25th tattva. ParamAtmA is the 26th tattva. It is said that the moment we utter the number 26, even if it is a casual counting, bhagavAn will appear immediately and say, “It’s me, I am number 26”. He is so magnanimous and simply fond of His devotees.

***Shri uttamUr veerarAghavAcharyAr swAmi says that the word "eNNilum varuvan" denotes nAma japam. bhagavAn is reachable by chanting His many TirunAmas repeatedly. (2)

2892. empirAnai * endai tandai tandaikkum
tam pirAnai * taNtAmaraik kaNNanai **
komparAvu * nuNNEriDai mArvanai *
empirAnait tozhAy * maDanenjchamE! (3)

2892. AzhvAr shows his gratitude to the divya kaTAksham of periya pirATTi as He affirms that she is the cause of perumAL’s benign grace.

Oh docile mind! May you bow to my swAmi who is the leader of my entire clan since generations. My Lord having an enamoring chest in which periya pirATTi having waist as thin as the creeper and graceful as a snake is seated, will shower His cool grace on You with His lotus eyes. (3)

2893. nenjchamE nallai nallai * unnaip peRRAl
en seyyOm? * ini enna kuRaivinam? **
maindanai * malarAL maNavALanai *
tunjchum pOdum * viDAdu toDar kaNDAy (4)

2893. Thinking of the abundant grace of periya pirATTi, AzhvAr expresses His blessedness to have been endowed with a good heart.

Dear heart, you are really noble (nallai)! I am blessed to have You who is obedient to me (nallai). What can I not achieve with You. With your kind co-operation, I have become worriless. Even if I leave the connection with bhagavAn, you please keep in touch with the ever-Youthful Lord who is never separated from His ever-propitious consort mahAlakshmi, and draw me back to Him. (4)

2894. kaNDAyE nenjchE! * karumangkaL vAykkinRu * Or
eNtAnum inRiyE * vandiyalumARu **
uNDAnai * ulagEzhum Or mUvaDi
koNDAnai * kaNDu koNDanai nIyumE (5)

2894. In this pAsuram, AzhvAr reminds us how bhagavAn showers His compassion without us asking for it.
Oh mind! Did you notice that all favorable actions like surrender, devotion, non-hatred, knowledge, and bliss are getting fulfilled, without our contemplation (kaNDAyE nejE!). Did you witness BhagavAn absorbing the seven worlds into His stomach or striding them with His three steps? Not at all. Just as He incarnated on His own free will, He has intervened and blessed us with knowledge and devotion and made us His devotees without the need for our efforts. (5)

2895.nIyum nAnum * innEr niRkil * mEl maRROr
nOyum sArkoDAn * nenjchamE! sonnEn **
tAyum tandaiyumAy * ivvulaginil *
vAyum Isan * maNivaNNan endaiyE (6)

2895. AzhvAr says that when the heart remains devout in worshipping bhagavAn, no disease can near him.

Oh, dear heart! If we, You and me, continue to work in unison and steadily fix ourselves on bhagavAn, He will never allow any disease of any sort to affect us. This I say because the Lord who is like the loving mother and the protecting father of all His children has descended in this world out of his and has kindly shown Himself to me in the form of a blue gem. Let us continue to behold Him. (6)

2896. endaiyE enRum * emperumAn enRum *
sindaiyuL vaippan * solluvan pAviyEn **
endai! emperumAn! enRu * vAnavar
sindaiyuL vaittuch * sollum selvanaiyE (7)

2896. AzhvAr gets into naichyAnusandhAnam just like tiruvAymozhi 1.5.
The venerable nityasooris of paramapadam are qualified to contemplate on the supreme Lord Shreeman nArAyaNa (selvan) and praise Him with words like “endaiyE – Oh, my life, and “emperumAn – Oh, my Lord!
In what way am I, a sinner, qualified to think with my mind or address Him with my mouth as my father or my master? (7)

2897. selva nAraNan * enRa sol kETTalum *
malgum kaNpani * nADuvan mAyamE **
allum nanpagalum * iDaivIDinRi *
nalgi ennai viDAn * nambi nambiyE (8)

2897. AzhvAr went into a moment of guilt after the above pAsuram. He secluded himself in depression but in a while, a wayfarer unloaded a heavy load from his back saying “shree man nArAyaNa!” in relief. This rejuvenated NammAzhvAr immediately.
AzhvAr says: The moment I hear the word “Shreeman nArAyaNa”(selva-nAraNan), tears roll down my eyes and it’s amazing that I start searching for Him again. I can feel that my perfect master (nambi), out of mercy, is thinking of me (nambi) all day and all night without break so as never to part from me (allum nal pagalum iDai veeDinRi, ennai viDAn). BhagavAn somehow reclaims His devotee from feelings of remorse.
The first ‘nambi’ means bhagavAn is complete in all respects.
The second ‘nambi’ means that bhagavAn is trustworthy and sincere to the welfare of His devotees. (8)

2898. nambiyait * tenkuRungkuDi ninRa * ach
semponE tigazhum * tirumUrttiyai **
umbar vAnavar * AdiyanjsOdiyai *
empirAnai * en solli maRappanO? (9)

2898. After uttering the word 'nambi’, AzhvAr gets a vision of Lord tirukkuRunguDi nambi’.
When asked whether He won’t forget bhagavAn, AzhvAr adds:
What reason can I state to forget my master empirAn and the wholesome Lord nambi who is standing as a dazzling red, golden divine idol in the divya dEsam tirukkurunguDi? This tirukkrunguDi nambi is the primordial cause of the exalted nityasooris of paramapadam and He is the effulgent supreme light called paramjOti that removes the darkness of the world.

Can I forget Him saying that He is incomplete, apoorNa?
No, The Lord of tirukkuRunguDi is perfect and complete, poorNa.

Can I forget Him saying that He is difficult to attain, asulabha, asannihita?
No, He is easily reachable in tirukkuRungudi, sulabha, sannihita.

Can I forget Him saying that He has a non-radiant form, anujjvala vigraha?
No. He shines in dazzling red gold in tirukkuRunguDi, divya mangaLa vigraha.

Can I forget Him saying that He is enjoyed by ordinary people, avilakshaNa bhOgya?
No, He is the one enjoyed by the great nityasooris of paramapadam, para, vilakshaNa bhOgya.

Can I forget Him saying that He is not kind to me, asusheela?
No, He has shown Himself in the beautiful form of tirukkuRunguDi nambi to me out of His kind disposition, susheela. (9)

2899. maRappum njAnamum * nAn onRu uNarndilan *
maRakkum enRu * sentAmaraik kaNNoDu **
maRappaRa ennuLLE * manninAn tannai *
maRappanO? ini * yAn en maNiyaiyE (10)

2899. Some people tell AzhvAr, “If you try hard, You can forget bhagavAn?”

AzhvAr responds that it is impossible to forget bhagavAn how much ever His devotees try. Once bhagavAn enters one’s heart, He never leaves.
I neither know forgetfulness nor knowledge (maRappum gyAnamum onRu uNarndilan). After giving me the bliss and wisdom, He has not gone away. To make sure that I don’t forget Him, (maRappum enRu sen tAmarai kaNNODu), The Lord who entered me, is watching me continuously with His red lotus eyes. (maRappu aRa en uLLe manninAn tannai). Then, how will I ever forget Him who is my rare/precious gem that needs to be tied in my cloth (secured safely) (marappEno ini yAn en maNiyayE)? (10)

2900. maNiyai vAnavar kaNNanait * tannadOr
aNiyai * tenkurugUrch saTakOpan ** sol
paNi sey AyirattuL * ivai pattuDan *
taNivilar kaRparEl * kalvi vAyumE (11)

2900. These ten pAsurams out of the thousand tiruvAymozhis is vAchA kainkaryam (sol paNisey- service through speech/words) performed by tenkurugoor saDagOpan. In this decad, AzhvAr has praised bhagavAn’s roopa comparing Him with the radiant blue gem (maNiyai), His paratva qualities for being the leader of paramapadam (vANavar kaNNan), and His saulabhya guNas which are the decorating ornament for Him (tannadOr aNiyai). Those who learn this decad with desperate fondness from their AchArya/guru, and in accordance with the mood of nammAzhvAr, will be blessed with such knowledge that leads to bhagavat kainkaryam. (11)

BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN

TIRUVAYMOZHI 1.10			अव्याजोदारः avyAjOdAra: Unconditionally generous

1.10.1	91	विष्वग्विक्रान्तिदृश्याय नमः ।	viShvag-vikrAnti-dRushyAya nama: \|	The one who was seen striding all over the worlds (tirivikrama).
1.10.2	92	विगणनसुलभाय नमः ।	vigaNana-sulabhAya nama: \|	The one easily attainable by counting His names (nAma japam).
1.10.3	93	व्यक्तपूर्वोपकाराय नमः ।	vyakta-poorvOpakArAya nama: \|	The one whose benevolence is apparent (across generations).
1.10.4	94	स्वान्तस्यैकाग्र्यहेतवे नमः ।	svAntasya-aikAgrya-hEtavE nama: \|	The one who is the cause of our one-pointed love towards Him.
1.10.5	95	स्वयमुदयजुषे नमः ।	svayam-udaya-juShE nama: \|	The one who chooses to appear on His own.
1.10.6	96	बन्धमात्रोपयाताय नमः ।	bandha-mAtrOpayAtAya nama: \|	The one who helps us purely in the capacity of relatives like father, mother, etc.
1.10.7	97	चिन्तास्तुत्यादिलक्ष्याय नमः ।	chintA-stutyAdi-lakShyAya nama: \|	The one who is attained through thoughts and praises.
1.10.8	98	नतजनसततश्लेषिणे नमः ।	natajana-satata-shlEShiNE nama: \|	The one who embraces people who surrender unto Him.
1.10.9	99	दर्शितार्चाय नमः ।	darshitArchAya nama: \|	The one who shows Himself in the archA form (images and idols).
1.10.10	100	स्मृत्यै चित्ते मिषते नमः ।	smRutyai chittE miShate nama: \|	The one who is ever vigilant inside the heart to ensure that we always think of Him.

ABOUT US

DIVYA PRABANDHAM

TIRUVAYMOZHI 1

TIRUVAYMOZHI 1

Eminence of TiruvAymozhi from the scholars’ desk.

Commentaries on TiruvAymozhi

KOYIL TIRUVAYMOZHI

TIRUVAYMOZHI TANIYANS

TANIYAN 1
BY SHREE NATHAMUNI

TANIYAN 2
BY ISWARA MUNI (SON OF NATHAMUNI)

TANIYAN 3
BY SOTTAINAMBIGAL

TANIYAN 4
BY ANANTAZHVAN

TANIYAN 5
BY SHREE PARASARA BHATTAR

CONCISE MEANINGS

TIRUVAYMOZHI 1.1
PASURAMS 2791 TO 2801.
UYARVARA UYARNALAM

TIRUVAYMOZHI 1.2
PASURAMS 2802 TO 2812

TIRUVAIMOZHI 1.3
PASURAMS 2813 TO 2823

TIRUVAYMOZHI 1.4
PASURAMS 2824 TO 2834

TIRUVAYMOZHI 1.5
PASURAMS 2835 TO 2845

TIRUVAYMOZHI 1.6
PASURAMS 2846 TO 2856

TIRUVAYMOZHI 1.7
PASURAMS 2857 TO 2867

TIRUVAIMOZHI 1.8
PASURAMS 2868 TO 2878

TIRUVAYMOZHI 1.9
PASURAMS 2879 TO 2889

TIRUVAYMOZHI 1.10
PASURAMS 2890 TO 2900

FEATURED POST

MUSINGS ON KRISHNA'S DANCE

ABOUT US

DIVYA PRABANDHAM

TIRUVAYMOZHI 1

TIRUVAYMOZHI 1

Eminence of TiruvAymozhi from the scholars’ desk.

Commentaries on TiruvAymozhi

KOYIL TIRUVAYMOZHI

TIRUVAYMOZHI TANIYANS

TANIYAN 1BY SHREE NATHAMUNI

TANIYAN 2BY ISWARA MUNI (SON OF NATHAMUNI)

TANIYAN 3BY SOTTAINAMBIGAL

TANIYAN 4BY ANANTAZHVAN

TANIYAN 5BY SHREE PARASARA BHATTAR

CONCISE MEANINGS

TIRUVAYMOZHI 1.1 PASURAMS 2791 TO 2801. UYARVARA UYARNALAM

TIRUVAYMOZHI 1.2PASURAMS 2802 TO 2812

TIRUVAIMOZHI 1.3PASURAMS 2813 TO 2823

TIRUVAYMOZHI 1.4PASURAMS 2824 TO 2834

TIRUVAYMOZHI 1.5PASURAMS 2835 TO 2845

TIRUVAYMOZHI 1.6PASURAMS 2846 TO 2856

TIRUVAYMOZHI 1.7PASURAMS 2857 TO 2867

TIRUVAIMOZHI 1.8PASURAMS 2868 TO 2878

TIRUVAYMOZHI 1.9PASURAMS 2879 TO 2889

TIRUVAYMOZHI 1.10PASURAMS 2890 TO 2900

FEATURED POST

MUSINGS ON KRISHNA'S DANCE

TANIYAN 1
BY SHREE NATHAMUNI

TANIYAN 2
BY ISWARA MUNI (SON OF NATHAMUNI)

TANIYAN 3
BY SOTTAINAMBIGAL

TANIYAN 4
BY ANANTAZHVAN

TANIYAN 5
BY SHREE PARASARA BHATTAR

TIRUVAYMOZHI 1.1
PASURAMS 2791 TO 2801.
UYARVARA UYARNALAM

TIRUVAYMOZHI 1.2
PASURAMS 2802 TO 2812

TIRUVAIMOZHI 1.3
PASURAMS 2813 TO 2823

TIRUVAYMOZHI 1.4
PASURAMS 2824 TO 2834

TIRUVAYMOZHI 1.5
PASURAMS 2835 TO 2845

TIRUVAYMOZHI 1.6
PASURAMS 2846 TO 2856

TIRUVAYMOZHI 1.7
PASURAMS 2857 TO 2867

TIRUVAIMOZHI 1.8
PASURAMS 2868 TO 2878

TIRUVAYMOZHI 1.9
PASURAMS 2879 TO 2889

TIRUVAYMOZHI 1.10
PASURAMS 2890 TO 2900