SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr desired to reach paramapadham quickly. emperumAn too agreed to that. But he wanted to carry AzhwAr to paramapadham along with AzhwAr’s divine form and enjoy it there as well. Seeing that, AzhwAr advised emperumAn not to do so and emperumAn finally agreed to that. Seeing that, AzhwAr becomes very pleased with emperumAn’s Seela guNam (simplicity) and reveals that in this decad.
First pAsuram. AzhwAr says “emperumAn entered my heart saying ‘I will make you sing thiruvAimozhi’, but look at his love for me. Oh those who serve him! Don’t get drowned in the ocean of his qualities”.
senjoRkavigAL! uyirkAtthAtcheymmin thirumAlirunjOlai
vanjak kaLvan mAmAyan mAyak kaviyAy vandhu en
nenjum uyirum uL kalandhu ninRAr aRiyA vaNNam en
nenjum uyirum avai uNdu thAnEyAgi niRaindhAnE
emperumAn, being in thirumalai, who steals without the knowledge of those from whom he steals, who has very amazing form, qualities etc, who remains with mischievous acts to make me sing poems, is arriving in my heart and mixing in my heart and self even without the knowledge of lakshmi et al who remain with him; he consumed my heart and self, became the exclusive enjoyer and became avAptha samastha kAma. Oh all of you who can sing poems with honest words! Protect yourselves and your belongings from being stolen and try to serve him with your speech. Implies that for those who immerse in bhagavAn as ananyaprayOjana (without any expectation other than kainkaryam), it is unavoidable to have the self and belongings to be stolen by him.
Second pAsuram. AzhwAr becomes pleased and enjoys the opulence emperumAn acquired after uniting with him.
thAnEyAgi niRaindhu ellA ulagum uyirum thAnEyAy
thAnE yAn enbAn Agith thannaith thAnE thudhiththu enakkuth
thEnE pAlE kannalE amudhE thirumAlirunjOlaik
kOnEyAgi ninRozhindhAn ennai muRRum uyir uNdE
He is enjoying my self fully in all ways; he is primary and complete; he is all the worlds and the creatures in the worlds [everything is his body]; he is I, the entity which is explained by the presence of consciousness; he is the one who praises and one who is praised; due to revealing all these to me, being honey, milk, sugar and nectar and all the taste in these objects, he is the lord who is mercifully residing in thirumAlirunjOlai, remaining there without leaving. Implies that he remained both the enjoyer and the enjoyed.
Third pAsuram. AzhwAr mercifully explains emperumAn’s endless affection which keeps increasing towards him.
ennai muRRum uyir uNdu en mAya Akkai idhanuL pukku
ennai muRRum thAnEyAy ninRa mAya ammAn sEr
thennan thirumAlirunjOlaith thisai kai kUppich chErndha yAn
innum pOvEnEkolO? enkol ammAn thiruvaruLE
Enjoying my AthmA in all ways, emperumAn entered my body which is the cause for ignorance etc, being the controller of me and my body etc which are connected, who has amazing qualities and acts, and who is the unconditional lord, who is standing and firmly residing on the praiseworthy thirumalai which is in the southern direction; performing an act of servitude, I reached that dhivyadhESam; after acquiring the state, will I go anywhere else thinking that there is a place to go for me? How [amazing] is the affection of my unconditional lord? Implies that emperumAn is standing as if there are some other benefits and he is granting them. thennan could also indicate the king of that region.
Fourth pAsuram. AzhwAr mercifully explains emperumAn’s love towards AzhwAr’s body and thirumalai due to its being the abode where emperumAn can enjoy AzhwAr.
enkol ammAn thiruvaruLgaL? ulagum uyirum thAnEyAy
nangen udalam kai vidAn gyAlaththUdE nadandhuzhakki
thenkoL dhisaikkuth thiladhamAy ninRa thirumAlirunjOlai
nangaL kunRam kai vidAn naNNA asurar naliyavE
emperumAn, being all the worlds and creatures, destroyed the demoniac persons who are not interested in him, stepped on the earth and walked around; he is not abandoning the divine hill named thirumAriunjOlai which remains atop the head of the southern direction and is enjoyable for those who are like us; he is also certainly not abandoning my body. How [amazing] are the acts of emperumAn’s Seelam which favour us?
Fifth pAsuram. AzhwAr says “emperumAn united with me, heard thiruvAimozhi from my mouth and due to the uncontrollable, overflowing bliss on hearing thiruvAimozhi, is singing like nithyasUris and mukthAthmAs, swaying his head”.
naNNA asurar naliveydha nalla amarar poliveydha
eNNAdhanagaL eNNum nanmunivar inbam thalai siRappap
paNNAr pAdal in kavigaL yAnAyth thannaith thAn pAdith
thennAvennum ennammAn thirumAlirunjOlaiyAnE
To have those demoniac persons who remain as obstacle, not desiring to attain him, destroyed, to have the divine persons, who have devotion and are favourable, acquire opulence, and to give deep joy to very devoted meditators, who due to love, desire greatness which were never thought about previously over and above the qualities and wealth of emperumAn who is avAptha samastha kAman, my lord who is standing as the lord of thirumAlirunjOlai, sang these sweet poems with music and filled with tune, on him, through me; he will sway his head and sing these pAsurams.
Sixth pAsuram, AzhwAr says “Sriya:pathi (consort of SrI mahAlakshmi) is mercifully standing in thirumalai and is very interested in ruling over me”.
thirumAlirunjOlaiyAnE Agich chezhumUvulagum than
oru mA vayiRRinuLLE vaiththu Uzhi Uzhi thalai aLikkum
thirumAl ennai ALumAl sivanum piramanum kANAdhu
arumAl eydhi adi parava aruLai Indha ammAnE
As rudhra and brahmA could not see emperumAn, they praised his divine feet with very great devotion which is difficult to attain, he fulfilled their desire with his grace; in every kalpam, such emperumAn, who is greater than all, who primarily protects the distinguished three worlds by placing them in a particular way in his divine stomach which has the unique skillful ability to unite contrary aspects, who is having Sriya:pathithvam, is very infatuated, to accept my service, by having his presence in thirumAlirunjOlai. orumA also indicates the insignificant, small portion [in his stomach].
Seventh pAsuram. AzhwAr praises thirumalai which is the cause for his [AzhwAr’s] benefits.
aruLai I ennammAnE! ennum mukkaN ammAnum
theruLkoL piraman ammAnum dhEvarkOnum dhEvarum
iruLgaL kadiyum munivarum Eththum ammAn thirumalai
maruLgaL kadiyum maNi malai thirumAlirunjOlai malaiyE
emperumAn is praised as “Oh my lord! Mercifully grant (your) mercy” by the three-eyed rudhra who has qualities such as gyAnam etc, brahmA who has qualities such as gyAnam etc and who is the lord of the universe, by being the creator, indhra who is the controller of dhEvas, dhEvas and great sages who can eliminate darkness through instructions in the form of purANa etc. The divine hill, which is the divine abode of such emperumAn, which can eliminate confusions such as avidhyA (ignorance) etc which are hurdles for the goal, which is distinguished to be ultimately enjoyable, is the one which is known as thirumAlirunjOlai.
Eighth pAsuram. AzhwAr says “All the desire he has towards temples starting with thirumalai, is being shown by him towards my limbs and is not separating from me even for a moment; what an amazing state is his!”
thirumAlirunjOlai malaiyE thiruppARkadalE en thalaiyE
thirumAl vaigundhamE thaN thiruvEngadamE enadhudalE
arumA mAyaththenadhuyirE manamE vAkkE karumamE
orumA nodiyum piriyAn en Uzhi mudhalvan oruvanE
emperumAn, being the cause for all entities which are controlled by time, to acquire me, is not separating even for a fraction of a moment from thirumAlirunjOlai hill, thiruppARkadal , my head, paramapadham where he is residing as Sriya:pathi as said in “SriyAsArdham“, invigorating periya thirumalai, my body, my AthmA which is united with the insurmountable, great, amazing prakruthi, my mind ,speech and action. What a distinguished one he is! The EkArams (long syllables, E in the end), indicate count or how he exclusively likes each of the aspects.
Ninth pAsuram. AzhwAr tells his divine heart “We got all this wealth through thirumalai; hence, do not abandon this thirumalai” and tells emperumAn seeing his desire to carry AzhwAr with AzhwAr’s body to thirunAdu (paramapadham) “you should eliminate this body which should be given up and take me to paramapadham”.
Uzhi mudhalvan oruvanE ennum oruvan ulagellAm
Uzhi thORum than uLLE padaiththuk kAththuk keduththuzhalum
Azhi vaNNan en ammAn andhaN thirumAlirunjOlai
vAzhi manamE! kai vidEl udalum uyirum mangavottE
Oh heart! To have our body, vital air etc, which are to be given up by us, destroyed, go close and surrender unto the beautiful, invigorating thirumAlirunjOlai which is the abode of my lord due to this apt relationship. He is the distinguished, singular cause for all entities which are under the control of time as said in kAraNa vAkyams such as “EkamEva“, who is unlimited and who routinely conducts creation, protection and annihilation of all worlds at all times which are favourable for creation etc, in a small portion of his divine will. Do not give it up until our task is accomplished. You should live long by this [act of being surrendered unto the divine hill]. Azhi vaNNan also indicates “he is the one with a divine form which is infinitely enjoyable”.
Tenth pAsuram. even after AzhwAr prayed to emperumAn, emperumAn did not accept AzhwAr’s words due to his attachment towards AzhwAr’s body; hence AzhwAr informs emperumAn about the prakruthi which is made of twenty four elements, which is to be given up and requests emperumAn to mercifully eliminate it, without having any desire for it.
mangavottu un mA mAyai thirumAlirunjOlai mEya
nangaL kOnE! yAnE nIyAgi ennai aLiththAnE!
pongaimpulanum poRiyaindhum karumEndhiriyam aimbUdham
ingu ivvuyirEy pirakirudhi mAnAngAra manangaLE
Oh one who is eternally residing in thirumAlirunjOlai hill, being the one who is the lord for those who are like me, being me without any difference between us, as if I am giving the remedy myself, and who protected me! Mercifully agree to destroy your very amazing prakruthi and effects of prakruthi which constitute five types of rising, enjoyable aspects such as sound, touch, form, taste and smell, five traps such as eye, ear, nose, tongue and skin which are gyAnEndhriyams, five karmEndhriyams (senses of action) which help in engaging in such aspects, pancha bUthams such as earth, water, air, fire and ether which are the abodes for Sabdha etc and which are the cause for the body which holds the senses, primordial matter which is closely bound with AthmA in this samsAram, mahAn which facilitates creation, ahankAra which facilitates ego/intellect and mind which is the cause for sankalpa.
Eleventh pAsuram. AzhwAr says “This decad which deals about mahath and ahankAram, is spoken of, on thirumalai”.
mAnAngAra manam keda aivar vankaiyar mangath
thAnAngAramAyp pukkuth thAnE thAnE AnAnaith
thEnAngArap pozhil kurugUrch chatakOpan sol AyiraththuL
mAnAngAraththivai paththum thirumAlirunjOlai malaikkE
emperumAn with great abhimAnam, to have the connection with body through mahAn, ahankAram and manas and five senses destroyed, entered and became my self and belongings; nammAzhwAr who is the leader of AzhwArthirunagari which is having prideful garden due to having beetles, mercifully spoke this decad exclusively for thirumAlirunjOlai hill, among the thousand pAsurams; this decad is focussed on all hurdles which are indicated by mahath and ahankAram. Implies that for those who learnt this decad, hurdles such as mahath, ahankAra etc will leave naturally.
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