SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Having experienced paramapdham in his mind, AzhwAr opened his divine eyes and realised that he was still in samsAram and became very anguished. He understood that he could not bear this anymore, cried out to emperumAn and vowed on SrImahAlakshi and prayed to emperumAn to accept him in paramapadham. emperumAn became even more anguished due to separation from AzhwAr, immediately left paramapadham climbing on garuda vAhanam along with pirAtti and arrived where AzhwAr was present and himself carried AzhwAr to paramapadham. AzhwAr too blissfully declared “avAvaRRu vIdu peRRa kurugUrch chatakOpan” and completes this prabandham.
First pAsuram. AzhwAr says “As a result of your manifesting your qualities such as saundharyam (beauty) etc without any reason, I am unable to sustain without you; now you cannot remain away from me, keeping me in this samsAra, which is unbearable for me, by only letting me to enjoy your qualities by manifesting them”.
muniyE nAnmuganE! mukkaNNappA! en pollAk
kanivAyth thAmaraik kaN karu mANikkamE! en kaLvA!
thaniyEn AruyirE! en thalai misaiyAy vandhittu
ini nAn pOgalottEn onRum mAyam seyyEl ennaiyE
Oh one who meditates upon the ways of creation! Oh one who is having four-headed brahmA as your body! Oh one who is having three-eyed rudhra who is a benefactor, as your body! Oh one who is having a form which resembles an unpierced black gem, whose lips are enjoyable like a ripened fruit, and eyes are attractive like lotus flower for me! Oh one who deceived and stole me! Oh one who became the complete prANa for me who am lonely! You have arrived and placed your divine feet on my head. Now, after all of these, I will not permit you to leave me as done previously; you should not deceive me even a little bit.
Second pAsuram. AzhwAr vows on periya pirAttiyAr to emperumAn so that emperumAn cannot avoid fulfilling AzhwAr’s desires.
mAyanjeyyEl ennai un thiruvArvaththu mAlai nangai
vAsanjey pUnguzhalAL thiruvANai ninnANai kaNdAy
nEsanjeydhu unnOdu ennai uyir vERinRi onRAgavE
kUsanjeyyAdhu koNdAy ennaik kUvik koLLAy vandhandhO
Do not continue to deceive me; let the order of lakshmi, due to being your natural wealth, being the identity of your supreme nature over all, having a contrasting complexion to your divine chest like a golden garland, because of whose presence your qualities acquire more shine, who is having distinguished, divine hair which brings great fragrance, become your order; showing friendship, you mercifully acknowledged me without being disgusted with me, and to make it appear that both you and I have no difference between each other; arriving here, mercifully invite me. Alas! I have to order for what you are craving already!
Third pAsuram. AzhwAr says “You who are the controller for the true nature, existence etc of the very prideful brahmA, ISAna et al, should, alas, accept me who has no other means for deliverance without you”.
kUvik koLLAy vandhandhO! en pollAk karumANikkamE!
Avikku Or paRRuk kombu ninnalAl aRiginRilEn nAn
mEvith thozhum piraman sivan indhiranAdhikkellAm
nAvik kamala mudhaRkizhangE umbarandhadhuvE
Being perfectly enjoyable for me, having distinguished form like an unpierced, precious gem, being the root for divine lotus in the divine navel, which is the origin for those brahmA, rudhra, indhra and others who are reaching and surrendering and oh one who is the controller of the nature, existence etc of nithyasUris! I don’t know of any supporting pole which can be the noble abode for my AthmA other than you; arrive here, invite me and mercifully accept me. Alas! I have to speak out your task!
Fourth pAsuram. AzhwAr says “If you, who are the controller of all, mercifully saw that I control my own situation, would it not mean that you have abandoned me?”
umbar andhaN pAzhEyO! adhanuL misai nIyEyO!
ambara naRchOdhi! adhanuL piraman aran nI
umbarum yAdhavarum padaiththa munivan avan nI
embaranjAdhikkaluRRu ennaip pOravittittAyE
You are great and distinguished since you control primordial matter, which is existing for your sport and which is cool. The primordial matter is suitable to cause bhOgam and mOksham [for chEthanas for whom it is the abode]. You subsequently create elements such as ether, distinguished fire etc and have them as your forms; you created the oval shaped universe which originated from the elements, and brahmA, rudhra et al inside the universe and are having them as your forms; you meditated upon the creation of all types of sentient beings such as celestial beings, humans etc, and created them; after accepting the responsibility to control my body, you made me remain here. The sound “O” should be added to all places where “nI” is present, indicating the sorrow of AzhwAr where AzhwAr is feeling “there is every reason for you to protect me yet you abandoned me”.
Fifth pAsuram. AzhwAr says “If you are abandoning me considering that I can attain you with my own effort, is there anything known as I and mine? I will only perish”.
pOra vittittu ennai nI puRam pOkkal uRRAl pinnai yAn
Araik koNdu eththai andhO enadhenbadhen? yAnenbadhen?
thIra irumbuNda nIradhu pOla en Aruyirai
Arap paruga enakku ArAvamudhAnAyE
Just as iron drank water to cure its heat, to eliminate the fatigue of my AtmA, you became the insatiable nectar for me to drink fully; if you think about discarding and abandoning me and making me to engage in worldly pleasures which is outside of you, subsequently which goal will I attain, and with who else; alas! I have no faculties which can be claimed as mine and there is no independent doer to be claimed as I. Implies that there is nothing left. AzhwAr becomes sad in saying the contrary words “AraikkoNdu eththai“. Also implies that AzhwAr is saying “You revealed your enjoyability to fully drink me as said in ‘irumbuNda nIrpOl en AthmAvai muRRap paruginAn‘ “.
Sixth pAsuram. AzhwAr says “You, who are very determined towards me just as you are towards periya pirAttiyAr, who showed great attachment even towards my body/nature, and consumed me, should mercifully accept me quickly, without neglecting me”.
enakku ArAvamudhAy enadhAviyai innuyirai
manakkArAmai manni uNdittAy ini uNdozhiyAy
punakkAyA niRaththa puNdarIgak kaN sengani vAy
unakkERkum kOlamalarp pAvaikkAnbA! en anbEyO
You are the beloved for lakshmi who has internal qualities matching her femininity, who is perfectly enjoyable due to being born in flower and is having divine form matching your form which is having the complexion of a kAyAmpU, having divine eyes which resemble lotus and reddish divine lips; oh you who are the embodiment of my love! You eternally enjoyed my nature/body and my distinguished AthmA, being perfectly enjoyable person for me and with your heart desiring so much to remain dissatisfied; from now onwards, you should let me enjoy further.
Seventh pAsuram. AzhwAr says “You mercifully lifted me up from the ocean of samsAra and united with me since I am a servitor of periya pirAtti, just as you lifted up SrI bhUmip pirAtti who was drowned in the ocean of deluge and just as you churned the ocean and brought out periya pirAttiyAr and united with them; will I let you escape after having attained you who showed great love towards me?”
kOla malarp pAvaikku anbAgiya en anbEyO
neela varai iraNdu piRai kavvi nimirndhadhoppa
kOla varAgam onRAy nilam kOttidaik kINda endhAy!
neelak kadal kadaindhAy! unnaip peRRu inip pOkkuvanO
You are having great love towards me as well due to your love for the beautiful and enjoyable pirAtti. Oh my lord who is having distinguished physical beauty in a unique, mahAvarAha form placing the earth on your tusk the act of which resembles a blue mountain holding two crescent moons and rising up! Oh one who churned the bluish ocean and engaged in hard work to protect your devotees! Having attained you and after having you fully in my hand, will I let you escape? “neelak kadal” could also mean ocean with bluish precious gems.
Eighth pAsuram. AzhwAr says “There is no means to let you escape after attaining you who are very difficult to understand”.
peRRinip pOkkuvanO? unnai en thanip pEr uyirai
uRRa iru vinaiyAy uyirAyp payanAy avaiyAy
muRRa immUvulagum perundhURAyth thURRil pukku
muRRak karandhoLiththAy en mudhal thani viththEyO!
You are the controller of two types of karma, viz. puNya and pApa; you are the controller of AthmA; you are the benefactor of the resulting joy and sorrow of such karmas; you are having as your prakAram, this great bush of primordial matter which has all the three worlds fully; you have entered in this great bush and are present in a concealed manner to not be known by everyone in any manner; oh you who are the distinguished cause and who are the primary virtue for me! Having attained you, and after reaching the state of being unable to survive in your separation, is there any means to let you go? The sound “O” indicates the sorrow of separation.
Ninth pAsuram. emperumAn asked “After having seen my state of having the whole universe as my form, what more would you like?” AzhwAr says “That is not enough for me; I would like to see your presence in thirunAdu (paramapadham) which is distinguished and fully complete”.
mudhal thani viththEyO! muzhu mUvulagAdhikkellAm
mudhal thani unnai unnai enai nAL vandhu kUduvan nAn
mudhal thani angum ingum muzhu muRRuRu vAzh pAzhAy
mudhal thani sUzhndhaganRAzhndhuyarndha mudivileeyO!
Oh you who are the primary efficient cause for all the three worlds etc, who are the unique material cause, who are completely pervading all the entities which are outside the oval shaped universe and inside, who are the controller for mUla prakruthi which is the unique cause and the fertile field for prosperity, who are the primary, incomparable controller who is pervading and present in all ten directions! When will I come there and unite with you who are primary in all aspects and are incomparable?
Tenth pAsuram. AzhwAr vowed on periya pirAttiyAr to not allow emperumAn to remain satisfied without fulfilling AzhwAr’s desire and cried out with great sorrow; emperumAn arrived as prayed by AzhwAr, being complete, and mercifully united with AzhwAr; seeing that AzhwAr says “you came and united with me to eliminate my craving which was greater than the immeasurable prakruthi (matter), AthmAs and your knowledge in the form of your sankalpam (vow); my desire has now been fulfilled”.
sUzhndhaganRAzhndhuyarndha mudivil perum pAzhEyO
sUzhndhadhanil periya para nanmalarch chOdhIyO
sUzhndhadhanil periya sudar gyAna inbamEyO
sUzhndhadhanil periya en avA aRach chUzhndhAyE
Oh you who are having prakruthi which is surrounding, vastly pervading, present in all directions being present in lower and higher regions, immeasurable and is a level playing field for bhOgam and mOksham, as prakAra! Oh you who are having AthmAs which are pervading with gyAnam, bigger than prakruthi, superior and having greatness such as svayam prakASathvam, blossoming and are having rays of knowledge, as prakAra! Oh controller who is pervading this matter and AthmAs, bigger than them, radiant due to auspicious qualities and having the true nature identified by gyAnam and Anandham! You granted me sAyujya bhOgam of fully and joyfully remaining in you, who have true nature, qualities, form, ornaments, weapons, divine consorts, servitors and abode, to satisfy my deep affection which is surrounding those three thathvams and is bigger than them. In saying “O” in every line, AzhwAr reveals his bliss saying “Wow! How amazing!”
Eleventh pAsuram. Highlighting the way he attained bhagavAn, AzhwAr explains the result of this thiruvAimozhi as the greatness of the birth those who are knowledgeable in this decad.
avAvaRachchUzh ariyai ayanai aranai alaRRi
avAvaRRu vIdu peRRa kurugUrch chatakOpan sonna
avAvil andhAdhigaLAl ivai Ayiramum mudindha
avAvil andhAdhi ippaththaRindhAr piRandhAr uyarndhE
nammAzhwAr of AzhwArthriunagari cried out with deep affection and became satisfied by the endless union of hari who is having the nature to destroy, antharAthmA for brahmA and the ultimate goal and antharAthmA of rudhra who is the goal for followers of pASupatha school of thought; his desire was fulfilled and he got liberated; he mercifully spoke these thousand pAsurams in anthAdhi form; those who meditated upon this decad of anthAdhi poems, in the state of having his desire fulfilled, among those thousand pAsurams, are born great. “avAvaRach chUzh ari” is also explained as “one who fulfills the [devotees’] desire which captivates him by surrounding [the devotee] with his qualities, and accepts [the devotee]”.
adiyen sarathy ramanuja dasan
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