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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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SrIman nArAyaNan blessed nammAzhwAr with unblemished knowledge and devotion towards him. The overwhelming outpourings of nammAzhwAr became four wonderful prabandhams named thiruviruththam, thiruvAsiriyam, periya thiruvandhAdhi and thiruvAimozhi. Of these, thiruvAimozhi is considered as the essence of sAma vEdham. thiruvAimozhi covers all the important principles which are to be known by a mumukshu (liberation seeker), namely artha panchakam. nampiLLai’s eedu vyAkyAnam for thiruvAimozhi brings out the meanings of thiruvAimozhi in great detail.

thiruvAimozhi nURRandhAdhi is a wonderful prabandham composed by maNavALa mAmunigaL. This is a wonderful composition which was composed with many restrictions such as:

• It should be in andhAdhi type of poem to facilitate easy learning/recital
• Each pAsuram in this prabandham should have thiruvAimozhi’s each decad’s meaning as explained in eedu vyAkyAnam.
• Each pAsuram should have nammAzhwAr’s divine name and glories

This prabandham is most relishable and we will enjoy the simple meanings of the pAsurams with the help of the vyAkyAnam given by piLLai lOkam jIyar for this prabandham.

• thaniyans
• pAsurams 1 to 10
• pAsurams 11 to 20
• pAsurams 21 to 30
• pAsurams 31 to 40
• pAsurams 41 to 50
• pAsurams 51 to 60
• pAsurams 61 to 70
• pAsurams 71 to 80
• pAsurams 81 to 90
• pAsurams 91 to 100

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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Essence of thiruvAimozhi 10.10

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of reaching the ultimate goal with the help of paramabhakthi (the last stage before attaining bhagavAn) and is mercifully explaining it.

How is that done? In thiruvAimozhi 10.9 “sUzh visumbaNi mugil“, AzhwAr thought about himself to be entering paramapadham, blissfully remaining there amidst the group of nithyasUris; but that thought was only in the mind and there was no scope for external experience. AzhwAr saw himself in samsAra which is filled with endless sorrows as if someone who was remaining with great joy on mEru mountain, was pushed upside down in to the lowest region of pAthALa to suffer there. AzhwAr attained great sorrow which cannot be cured by emperumAn just by manifesting his qualities as he did previously; at this stage, instead of indirectly approaching emperumAn through messengers as done before, AzhwAr spoke to emperumAn looking at his face, and informed him “this suffering cannot be eliminated by the self and even if I pursued other means, I have to look up to you for the final result” and vowed on the name of periya pirAttiyAr (SrI mahAlakshmi) and forced him to give the desired result. AzhwAr acquired such ultimate stage of paramabhakthi, and cried out loudly which will bring mercy even in the most hard-hearted person and which made it difficult for emperumAn to remain in paramapadham without fulfilling AzhwAr’s desire; finally AzhwAr surrendered to sarvESvaran and sarvESvaran arrived with pirAtti, on periya thiruvadi (garudAzhwAr) in front of AzhwAr as per AzhwAr’s desire; he removed the shackles of relationship in this prakruthi (material world) for AzhwAr, carried him to paramapadham, united him in the group of nithyasUris and accepted him in eternal kainkarayam. Thus, AzhwAr became relieved of all hurdles, and fulfilled of all desires. mAmunigaL mercifully explains this principle explained in “muniyE nAnmuganE” starting with “munimARan“.

pAsuram

muni mARan munburai sey muRRinbam nIngi
thaniyAgi ninRu thaLarndhu naniyAm
parama paththiyAl naindhu pangayaththAL kOnai
orumai uRRuch chErndhAn uyarndhu

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word-by-word meanings

muni – one who is mananaSeela (meditator)
mARan – AzhwAr
munbu urai sey – whatever he mercifully said to have attained previously
muRRu inbam nIngi – relieved of all the joy
thani Agi ninRu thaLarndhu – stood alone with sorrow
nani Am parama paththiyAl naindhu – being well matured, due to the well developed parama bhakthi
pangayaththAL kOnai – Sriya:pathi (lord of SrI mahAlakshmi)
orumai uRRu uyarndhu sErndhAn – having in harmony in his divine heart, having attained the greatness of nithyasUris due to that, had prathyaksha sAkshAthkAram (real vision for the external eyes) and got to serve in the togetherness of the divine couple.

Simple Translation

AzhwAr, who is a meditator, being relieved of all the joys he mercifully said to have attained previously, stood alone with sorrow. Being well matured, due to the well developed parama bhakthi, having Sriya:pathi in harmony in his divine heart, having attained the greatness of nithyasUris due to that, had prathyaksha sAkshAthkAram (real vision for the external eyes) and got to serve in the togetherness of the divine couple.

Highlights from vyAkyAnam

• muni mARan – Just as sarvESvaran is called as “muniyE” [1st pAsuram] due to meditating upon protection of all chEthanas (sentient beings) in mere existence during samhAra (annihilation state), AzhwAr too is known as “muni” due to meditating upon all the chEthanas who are in samsAram as nithya samsAris (eternally bound); alternatively – AzhwAr is known as in thiruvAimozhi 10.7.5 “eNNAdhanagaL eNNum nal munivar” (noble sages who thinks about bhagavAn’s greatness which were never thought about previously); another explanation – apt for the current context, one who is eternally meditating upon sarvESvaran with paramabhakthi; AzhwAr who is such a great meditator.
• munbu urai sey muRRu inbam nIngi – That is, AzhwAr lost all the joys which were previously attained as mercifully spoken by himself in thiruvAimozhi 10.8.4 “kaLidhAgiya sindhaiyanAyk kaLikkinREn” (Being with the one who has the joyful heart, I am enjoying), thiruvAimozhi 10.8.6 “viruppE peRRu amudham uNdu kaLiththEnE” (receiving this gift, I became joyful, drinking the nectar), thiruvAimozhi 10.8.7 “uNdu kaLiththERku umbar en kuRai? mElaith thoNdu ugaLiththu andhi thozhum sollup peRREn” (What worry is there for me who enjoyed him eternally about the enjoyment in going further to a special abode of paramapadham? In the end, I got to say the word “nama:” which indicates worship/surrender, after acquiring great joy by the great servitude), thiruvAimozhi 10.8.8 “kaNNuL ninRu agalAn” (being eternally enjoyable for my external eyes, is not leaving me), thiruvAimozhi 10.8.10 “uRREn ugandhu paNi seydhu” (Without any reason [effort from my side], I reached your divine feet; I attained your divine feet by serving through speech, out of love) and thiruvAimozhi 10.9.11 “vandhavar edhir koLLa mAmaNi maNdabaththu andhamil pErinbaththu adiyarOdirundhamai” (the way emperumAn himself comes forward and receives the SrIvaishNavas in the thirumAmaNi maNdapam); all of those experiences were only in the heart, and he desired to see all of that in person; being unable to acquire it immediately and seeing that he is still in this samsAram which gives ignorance, he lost all that bliss.
• thaniyAgi ninRu thaLarndhu – His existence amidst nithyasUris in paramapadham where there is endless bliss, disappeared as a dream, and he became lonely in samsAram as before. Just as sIthAp pirAtti enjoyed with SrI rAma along with others in SrI ayOdhyA as said in periya thirumozhi 2.3.7 “bharadhanum thambi chaththurukkananum ilakkumanOdu maidhiliyum” (SrI rAma was with bharathAzhwAn, brother SathrugnAzhwAn, lakshmaNa and maithili) and then became separated and called out being alone as said in SrI rAmAyaNam sundhara kANdam 28.2 “kAnthAra madhyE vijanE visrushtA bAlEva kanyA vilalApa sIthA” (That sIthA cried like a young girl who was left alone in an uninhabited forest), AzhwAr became very anguished and became weak in seclusion as said in “thaniyEn AruyirE” (Oh my life! I am alone) [1st pAsuram]. That is, due to sorrow, he called out with anguish as said in,
  • “kanivAyth thAmaraik kaN karu mANikkamE! en kaLvA! thaniyEn AruyirE! en thalai misaiyAy vandhittu ini nAn pOgalottEn onRum mAyam seyyEl ennaiyE” (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 is 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) [1st pAsuram]
  • “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!) [2nd pAsuram]
  • “Avikku Or paRRuk kombu ninnalAl aRiginRilEn nAn” (I don’t know of any supporting pole which can be the noble abode for my AthmA other than you) [3rd pAsuram]
  • “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) [4th pAsuram]
  • “enakku ArAvamudhAnAyE” (you became the insatiable nectar for me to drink fully) [5th pAsuram]
  • “enakku ArAvavamudhAy enadhAviyai innuyirai manakkArAmai manni uNdittAy ini uNdozhiyAy” (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) [6th pAsuram]
  • “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?) [7th pAsuram]
  • “peRRinip pOkkuvanO? unnai” (Having attained you, and after reaching the state of being unable to survive in your separation, is there any means to let you go?) [8th pAsuram]
  • “mudhal thani unnai unnai enai nAL vandhu kUduvan nAn” (When will I come there and unite with you who are primary in all aspects and are incomparable?) [9th pAsuram]
• naniyAm paramapaththiyAl naindhu – Being well matured in paramabhakthi which is said as “mudindha avA” [11th pAsuram] and is greater than all three thathvams (chith, achith and ISvara) as said in “adhanil periya avA” [10th pAsuram]. nani – greatness. Alternatively, being recited as “parama paththiyAl alaindhu“, being immersed and tossed around in the blissful ocean of paramabhakthi.
• pangayaththAL kOnai – Sriya:pathi (lord of SrI mahAlakshmi) who is the target of such paramabhakthi. One who is said in “kOlamalarp pAvaikku anbAgiya en anbEyO … unnaip peRRu inip pOkkuvanO” (My dear lord who is dear to SrI mahAlakshmi who is seated in beautiful lotus flower! Will I leave you after attaining you?) [7th pAsuram]. The recipient of kainkaryam as highlighted in the later part of dhvaya mahA manthram.
• orumai uRRu – AzhwAr’s heart urged to become one with the heart of sarvESvaran who is urging to grant liberation to AzhwAr as said in thiruvAimozhi 1.5.10 “vIdu thiruththuvAn” (will renovate paramapadham for AzhwAr’s arrival), thiruvAimozhi 10.6.3 “viN ulagam tharuvAnAy viraiginRAn” (rushing to bestow paramapadham) and thiruvAimozhi 10.8.5 “vAnE tharuvAn enakkA ennOdu otti” (vowing to bestow me paramapadham, taking oath with me). Alternatively – AzhwAr’s divine heart which urged for the result and called out with great desire, having parabhakthi (stage of knowledge), paragyAna (stage of visualisation) and paramabhakthi (final stage before attaining the goal). Another explanation – as said in SrI rAmAyaNam 130.89 “angE bharatham ArOpya mudhitha: parishasvajE” (SrI rAma placed bharathAzhwAn on the lap and embraced him), to be said by AzhwAr himself in “en ava aRach chUzhndhAyE” [9th pAsuram], to fulfil his desire by uniting with him and granting him liberation.
• pangayaththAL kOnai orumai uRRu – uyarndhu – sErndhAn – That is, AzhwAr had great loss which was spoken by him in thiruvAimozhi 6.9.3 “kOlath thirumAmagaLOdu unnaik kUdAdhE sAlap pala nAL adiyEn innum thaLarvEnO?” (Without reaching and enjoying you along with lakshmi who appears matching your beautiful form as said in “vishNOr dhEhAnurUpAm vai karOthyEshA’thmanasthanUm” for the times to come, should I suffer due to not acquiring the experience, even after acquiring the taste?). To be devoid of such loss, AzhwAr acquired paramabhakthi in harmony with Sriya:pathi who is sarvESvaran, and by that, attained the greatness of nithyasUris even while being in this world, visualised the divine couple as if really seeing them and served them as said in thiruvAimozhi 6.5.11 “adimai seyvAr thirumAlukkE” (will become servitors for Sriya:pathi who is sarvESvaran). emperumAn too became blissful as said in SrI rAmAyaNam 130.89 “angE bharatham ArOpya mudhitha: parishasvajE” (SrI rAma placed bharathAzhwAn on the lap and embraced him). AzhwAr too became blissful seeing the joy in emperumAn’s face. This is what is said as “orumai uRRuch chErndhAn“. With this, mAmunigaL is thinking about “avA aRRu vIdu peRRa kurugUrch chatakOpan” (nammAzhwAr, leader of AzhwArthirunagari who attained paramapadham, having his desire fulfilled) [11th pAsuram]

nAyanAr mercifully said in AchArya hrudhayam 228 “sAkshAthkariththa paramaprApthikkuth thalaimisaiyAy vandha thALgaLaip pUNdu pOgAmal thaduththuth thiruvANai ittuk kUsam seyyAdha seydhip pizhai paRRuk kombaRRa gadhikEdu, pOravitta perum pazhi, puRam pOnAl varum izhavu, uNditta muRRImbu, anbu vaLarndha adi uram, uyir uRavu, mudhalaLavu thurakkaigaLAlE peRA ANai alla Akkina pEravA kuLappadiyAmpadi kadalpOnRa AdharaththOdE sUzhndhu thApangaLai hariththamaiyai veLiyidugiRAr” (AzhwAr reveals in tenth centum how he held on to the divine feet of emperumAn, vowing on SrI mahAlakshmi, and telling emperumAn “your act of accepting me is out of your own will, I have no other refuge, you should not have abandoned me all along, and if I leave you, my loss is too huge, and you should consume me fully, your love towards me is due to your connection with SrI mahAlakshmi, you are my life” and revealed how sarvESvaran eliminated all the sufferings and accepted him). nAyanAr mercifully highlighted the differences among parabhakthi, paragyAnam and paramabhakthi in

• chUrNikai 230 “kaNdu kaLippavaLavum paragyAna garbha parabhakthi” (Up to thiruvAimozhi 10.8.7 “kaNdu kaLippa“, AzhwAr was in the state of parabhakthi with paragyAnam),
• chUrNikai 231 “irundhamai enRadhu pUrNa paragyAnam” (when he said in thiruvAimozhi 10.9.11 “irundhamai“, he was in the state of full paragyAnam),
• chUrNikai 232 “mudindha avA enRadhu paramabhakthi” (when he said in thiruvAimozhi 10.10.11 “mudindha avA“, he was in the state of paramabhakthi) and
• chUrNikai 233 “ivai gyAna, dharSana, prApthi avasthaigaL” (These are the stages of gyAna, dharSana and prApthi (knowing, envisioning and attaining, respectively).

In this manner, mAmunigaL gathered the meaning of thiruvAimozhi which is “Becoming well matured with such parabhakthi, AzhwAr reached the goal” and mercifully explained that in this pAsuram.

Thus ends the commentary for thiruvAimozhi nURRandhAdhi.

piLLai lOkam jIyar thiruvadigaLE SaraNam
AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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Essence of thiruvAimozhi 10.9

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of enjoying the welcome given in archirAdhi mArgam (the luminous path towards paramapadham) as shown by emperumAn and is mercifully explaining it.

How is that done? sarvESvaran thought about carrying AzhwAr to the apt land of paramapadham and enjoying together with him there, and showed to AzhwAr for his enjoyment by granting paragyAnam (the state of perfect visualisation), the archirAdhi mArgam, the honours given by those who are in that path, reaching paramapadham, the honours given by the residents of paramapadham who come forward and give welcome, and emperumAn’s own svarUpa (true nature), rUpa (forms), guNa (qualities) and vibhUthi (wealth); AzhwAr too fully enjoyed the same and spoke about it through the journey of other SrIvaishNavas [in this archirAdhi mArgam]. mAmunigaL mercifully explains this principle explained in “sUzh visumbaNi mugil” starting with “sUzhndhu ninRa mAl“.

pAsuram

sUzhndhu ninRa mAl visumbil thollai vazhi kAtta
Azhndhu adhanai muRRum anubaviththu vAzhndhangu
adiyarudanE irundh ARRai urai seydhAn
mudi magizh sEr gyAna muni

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word-by-word meanings

mudi magizh sEr gyAna muni – AzhwAr, the gyAna muni (wise sage), who has vakuLa garland on his divine head
sUzhndhu ninRa mAl – emperumAn who surrounded and stood
visumbil – in paramapadham
thollai vazhi kAtta – as he showed the ancient path of archirAdhi mArga
Azhndhu adhanai muRRum anubaviththu – being immersed in the ocean of joy there and enjoying it fully
angu vAzhndhu – living there
adiyarudanE irundha ARRai – the way he remained blissfully, without any burden, along with devotees such as garuda, vishvaksEna et al,
urai seydhAn – mercifully spoke

Simple Translation

As emperumAn surrounded AzhwAr and stood, and showed the ancient path of archirAdhi mArgam leading to paramapadham, AzhwAr, the gyAna muni (wise sage), who has vakuLa garland on his divine head, mercifully spoke about being immersed in the ocean of joy there, enjoying it fully, living there and the way he remained blissfully, without any burden, along with devotees such as garuda, vishvaksEna et al.

Highlights from vyAkyAnam

• sUzhndhu ninRa mAl visumbil – sarvESvaran who previously surrounded AzhwAr and remained speechless without any answer to AzhwAr’s questions, as said in SrI rAmAyaNam yudhdha kANdam “EshAsAdhruSyathE …“, showed the ancient archirAdhi mArgam (luminous path leading to parampadham) in paramAkASam (paramapadham) as said in SrI bhagavath gIthA 8.26 “jagatha: SASvathE mathE” (These two paths namely archirAdhi gathi and dhUmAdhi gathi are permanently ordained (in Sruthi/vEdham) for gyAnis and pious persons respectively). mAmunigaL says “thollai vazhikAtta” following the experience of AzhwAr a) hearing the tumultuous sounds of clouds, oceans, drums and many other instruments which sounded similar to “amanthragya uthsava gOsham” (when purOhitha (priest) forgets the manthra, he will order the drum beating to distract others) b) the welcoming and honouring by AdhivAhikas (dhEvathAs who guide the AthmA in the archirAdhi path) as said in SrI rAmAyaNam sundhara kANdam “alankAravichim kruthsnam – kArayAmAsa vESmana:“, c) the way the nithyasUris come forward and welcome/honour him, d) the way the chief gate-keepers respect him, e) the way the divine damsels honour/decorate him, f) how sarvESvaran and periya pirAtti accept him lovingly and g) how he remained in the group of eternal associates of emperumAn and enjoyed blissfully without any burden.
• Azhndhu adhanai muRRum anbaviththu – Being very immersed in it. Fully enjoyed all that emperumAn showed to him. Fully enjoyed as said in,
  • “sUzh visumbaNi mugil thUriyam muzhakkina Azh kadal alai thirai kaiyeduththAdina” (the clouds which are gathered in the sky which surrounds all areas, made tumultuous sound of a musical instrument; the bottomless oceans danced having the rising tides as hands) [1st pAsuram]
  • “nAraNan thamaraik kaNdugandhu nalnIrmugil pUraNa poRkudam pUriththadhu uyar viNNil” (Being pleased on seeing the devotees of nArAyaNa who is natural lord, clouds which are filled with pure water, filled the sky as perfect golden pots in the high sky; oceans having water, stood firm and made tumultuous sound) [2nd pAsuram]
  • “thozhudhanar ulagargaL dhUba nal malar mazhai pozhivanar bUmi anRaLandhavan thamar munnE ezhumin enRu iru marungisaiththanar munivargaL vazhiyidhu vaigundhaRku enRu vandhedhirE” (The munivars who restrain their speech and are residents of those higher worlds, in the presence of the devotees of the one who measured the earth to remain exclusively for him when mahAbali claimed it as “mine”, offered incense etc, showered rain of good flowers and performed anjali (joined palms in reverence) matching their servitude; coming towards those who are ascending to SrIvaikuNtam, saying “this is the path to SrIvaikuNtam”, they eagerly said “could you mercifully come?” standing on both sides of the path) [3rd pAsuram]
  • “edhir edhir imaiyavar iruppidam vaguththanar kadhiravar avar avar kainnirai kAttinar adhir kural murasangaL alai kadal muzhakkoththa madhu viri thuzhAy mudi mAdhavan thamarkkE” (dhEvathAs who don’t blink their eyes made palaces which are resting places for the servitors of Sriya:pathi, who is having thuLasi, which is dripping honey, on the divine crown; the twelve Adhithyas in their respective ability, gave their rays which are their hands as the decorative rows; the tumultuous sound of the drums which they beat, matched the loud noise of the ocean with tides) [4th pAsuram]
  • “mAdhavan thamar enRu vAsalil vAnavar pOdhumin emadhidam pugudhuga enRalum gIdhangaL pAdinar kinnarar kerudargaL vEdha nal vAyavar vELviyuL maduththE” (AdhivAhika dhEvathAs such as varuNa, indhra, prajApathi et al, standing at the entrance of their respective abode, showed reverence to servitors of Sriya:pathi and said “kindly come in this way, please enter the places which are under our regime”; as they say these words and honour them with gifts, those who are having distinguished mouth/speech due to their recital of vEdham, offered their karmas such as yAgam etc at the lotus feet of such  SrIvaishNavas with reverence thinking “our recitals have become purposeful”; kinnaras and garudas sang songs) [5th pAsuram]
  • “vELviyuL maduththalum virai kamazh naRum pugai kALangaL valamburi kalandhengum isaiththanar ANmingaL vAnagam AzhiyAn thamar enRu vAL oN kaN madandhaiyar vAzhththinar magizhndhE” (the vaidhikas offered all dharma, fragrant incense emitting nice fragrance spread everywhere and wind instruments and conches with curl towards the right side were blown; celestial women having beautiful, radiant eyes blessed them,  being joyful, saying “You, who are servitors of sarvESvaran who has thiruvAzhi, should rule over these abodes such as svarga etc”) [6th pAsuram]
  • “madandhaiyar vAzhththalum marudharum vasukkaLum thodarndhu engum thOththiram sollinar thodu kadal kidandha engEsavan kiLaroLi maNi mudi kudandhai engOvalan kudi adiyArkkE” (emperumAn, mercifully resting in the deep ocean, being kESava who is the creator of everyone such as people like me, dhEvas starting with brahmA, and nithyasUris, having rising and radiant divine crown which has abundance of precious gems, is mercifully resting in thirukkudandhai as krishNa; the consorts of maruths and ashta vasus praised the servitors who are serving such emperumAn for generations; as they praised, the maruths and vasus followed the SrIvaishNavas everywhere and uttered praises) [7th pAsuram]
  • “kudiyadiyAr ivar gOvindhan thanakkenRu mudiyudai vAnavar muRai muRai edhirkoLLak kodiyaNi nedu madhiL gOpuram kuRuginar vadivudai mAdhavan vaigundham pugavE” (nithyasUris having similar form, with crown etc, to ISvara, came forward and welcomed the  devotees considering them to belong to the clan which exists exclusively for krishNa who incarnated for the sake of his devotees. They arrived at the main entrance of SrIvaikuNtam which is being decorated with flags and having tall fort, and which belongs to sarvESvaran who is having a decorated form, to let the SrIvaishNavas enter in there) [8th pAsuram]
  • “vaigundham pugudhalum vAsalil vAnavar vaigundhan thamar emar emadhidam pugudhenRu vaigundhaththu amararum munivarum viyandhanar vaigundham puguvadhu maNNavar vidhiyE” (As the SrIvaishNavas entered SrIvaikuNtam, the divine gate keepers thought “these SrIvaishNavas, who have attained SrIvaikuNtanAtha, are desirable for us”; considering “they should enter our dominion”, they became pleased; the amarars (those who engage in kainkaryam) and munivars (those who engage in meditating on bhagavAn’s qualities) became pleased thinking “What a fortune for these SrIvaishNavas who were immersed in worldly pleasures on earth, to enter paramapadham!”) [9th pAsuram]
  • “vidhi vagai pugundhanar enRu nal vEdhiyar padhiyinil pAnginil pAdhangaL kazhuvinar nidhiyum naRchuNNamum niRai kuda viLakkamum madhi muga madandhaiyar Endhinar vandhE” (The SrIvaishNavas arrived and entered paramapadham by the order of ISvara, in the form of our fortune; being pleased, the nithyasUris who are well versed in vEdham and having distinguished nature cleansed the divine feet of such SrIvaishNavas, in an honourable manner, in their respective abode; divine damsels who have the humility revealing their subservience and face shining like a full moon, came forward to welcome the SrIvaishNavas, carrying bhagavAn’s pAdhukA which are said as the wealth for devotees as said in sthOthra rathnam “dhanam madhIyam“, distinguished thiruchchUrNam, pUrNa kumbams  and mangaLa dhIpams) [10th pAsuram]
  • “vandhavar edhir koLLa mAmaNi maNdabaththu andhamil pErinbaththu adiyarOdirundhamai kondhalar pozhil kurugUrch chatakOpan sol sandhangaL Ayiraththu ivai vallAr munivarE” (nammAzhwAr, the controller of AzhwArthirunagari, mercifully spoke this decad which explains the way emperumAn himself comes forward and receives the SrIvaishNavas in the thirumAmaNi maNdapam . The SrIvaishNavas are present with the sUris who are having endless and continuous bliss, in this decad among the thousand pAsurams having different metres. Those who can practice this decad well, will become those who meditate upon bhagavAn’s auspicious qualities. vandhavar edhirkoLLa could also imply the primary servitors such as vishvaksEnar et al) [11th pAsuram]
• anubaviththu vAzhndhu – Being satisfied, having enjoyed all of these.
• angu adiyarudanE irundha ARRai urai seydhAn – AzhwAr mercifully spoke about being burden-free and blissful in the joyful thirumAmaNi maNdapam (the central assembly) along with the devotees headed by anantha (AdhiSEsha), garuda and vishvaksEna.
• mudi magizh sEr gyAna muni – Since AzhwAr is uniting with the crowned devotees and concluding the prabandham himself as a crowned person, AzhwAr too is concluding here, being decorated with magizha (vakuLa) garland. emperumAn is “madhuviri thuzhAy mudi mAdhavan” (Divine consort of SrI mahAlakshmi who is crowned with honey-dripping thiruththuzhAy (thuLasi); AzhwAr is mudi magizh sEr gyAna muni (The wise sage who is crowned with magizha garland); parAnkuSa muni who has paragyAnam.
• adiyarudanE irundha ARRai urai seydhAn – AzhwAr mercifully started with “sUzh visumbaNi mugil” (the clouds on the sky) [1st pAsuram] and ended with “adiyarOdu irundhamai” (remained with devotees) [10th pAsuram], for everyone to become faithful and be liberated.

adiyen sarathy ramanuja dasan

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