SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
After enjoying bhagavAn’s supremacy fully, AzhwAr starts explaining the means to attain such emperumAn in this decad, to others. Due to the greatness of the matter he experienced, AzhwAr thought that he can share this with others and saw the samsAris (materilistic people) of this world. They were fully drowned in worldly matters. Out of his great mercy, he wanted to help them as well and instructed them to give up attachment to worldly matters and pursue devotion towards bhagavAn.
First pAsuram. nammAzhwAr orders everyone to perform Athma samarppaNam (submitting oneself) to bhagavAn with the prerequisite of giving up attachments to everything else.
vIdumin muRRavum vIdu seydhu ummuyir
vIdu udaiyAn idai vIdu seymminE
Give up all self-centered means which are hurdles to worship emperumAn. After giving up, submit yourself unto the master who is the controller/giver of mOksham.
Second pAsuram. Subsequently, to facilitate the process of renunciation (giving up), nammAzhwAr identifies the transient nature of the aspects which are to be given up.
minnin nilaiyila mannuyir AkkaigaL
ennum idaththu iRai unnumin nIrE
jIvAthmA accepts many bodies (birth after birth) which are liked by him. But these bodies are so transient that they are not even having the brief life of a lightning which appears and disappears in a flash. Seeing this, you meditate upon the supreme lord who is the master.
Third pAsuram. nammAzhwAr mercifully explains the process of renunciation briefly.
nIr numadhu enRu ivai vEr mudhal mAyththu iRai
sErmin uyirkku adhan nEr niRai illE
Give up ahankAram and mamakAram and reach out to the master. For the jIvAthmA, there is nothing more fulfilling and suitable than that.
Fourth pAsuram. nammAzhwAr explains the distinct nature of emperumAn who is worshipped after giving up worldly attachments.
illadhum uLLadhum alladhu avan uru
ellaiyil annalam pulgu paRRu aRRE
bhagavAn is distinct from chith (sentients) which are unchanging by nature and achith (insentients) which constantly change into different forms. So, after giving up attachment towards other aspects, approach with devotion, such bhagavAn who is filled with bliss.
Fifth pAsuram. The venerable emperumAn being the most apt goal to be attained is explained by nammAzhwAr.
aRRadhu paRRu enil uRRadhu vIdu uyir
seRRadhu mannuRil aRRu iRai paRRE
When attachments towards aspects outside bhagavath vishayam are given up, AthmA is fit to attain (kaivalya) mOksham (being free from samsAram and enjoying oneself). Eradicating such thought of kaivalya mOksham, giving up attachments towards everything else and approaching emperumAn to be firmly engaged with him, submit to Iswara.
Sixth pAsuram. nammAzhwAr explains emperumAn‘s equality towards everyone.
paRRu ilan Isanum muRRavum ninRanan
paRRu ilai Ay avan muRRil adangE
Even though he is sarvEswaran, giving up attachments towards his divine consorts, nithyasUris et al who are already attached to him , he firmly stood attached fully to us (who are newly approaching him) considering us to be that which sustains him, that which nourishes him and that which gives him pleasure. You too give up worldly attachments and become immersed in him considering his qualities of being dhAraka (sustaining), pOshaka (nourishment), bhOgyam (enjoyment) to us.
Seventh pAsuram. Instead of shying away from him seeing his wealth (of ubhaya vibhUthi), nammAzhwAr says that one should meditate on the relationship between emperumAn and his ubhaya vibhUthi and one should understand that one is among the property of emperumAn.
adangu ezhil sambaththu adangak kaNdu Isan
adangu ezhil ahdhenRu adanguga uLLE
Meditating upon the fully beautiful wealth (which includes everything without leaving out even a single entity), knowing that everything is beautifully subservient to him and thus knowing the relationship, become part of that wealth. Once the true relationship (between oneself and emperumAn) is understood, then one can become part of his wealth/property.
Eighth pAsuram. nammAzhwAr explains the method of worshiping/serving bhagavAn.
uLLam urai seyal uLLa im mUnRaiyum
uLLik keduththu iRai uLLil odungE
Understanding the purpose of mind, speech and body which we have from the beginning and which are readily available to us, give up the attachment towards worldly pleasures and become totally subservient towards the master who is apt for us.
Ninth pAsuram. nammAzhwAr explains the removal of hurdles which is the result of worshiping emperumAn.
odunga avan kaN odungalum ellAm
vidum pinnum Akkai vidum pozhudhu eNNE
As one gives up everything unto the master (bhagavAn), avidhyA (ignorance) etc and the contraction of AthmA’s knowledge will be eliminated. After that, one can surrender to emperumAn and seek out for his kainkaryam at the end of this life itself.
Tenth pAsuram. nammAzhwAr explains the complete nature of emperumAn being the most apt goal.
eN perukku annalaththu oN poruL IRila
vaN pugazh nAraNan thiN kazhal sErE
nArAyaNan is the owner of infinite jIvAthmAs and has auspicious qualities such as Anandham (bliss) etc. He has unlimited auspicious qualities. Surrender unto the firm lotus feet of that master known as nArAyaNan.
Eleventh pAsuram. nammAzhwAr says that the result is to understand the most admirable nature of this thiruvAimozhi (decad) among the whole prabandham.
sErth thadath then kurukUrch chatakOpan sol
sIrth thodai Ayiraththu Orththa ip paththE
nammAzhwAr of beautiful AzhwArthirunagari which has abundance of ponds (showing rich and beautiful environment) blessed words/phrases which have nice form and meanings with poetic meter in this well-analysed decad in these 1000 pAsurams.
adiyen sarathy ramanuja dasan
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