SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
While sarvESvaran who is Sriya:pathi (divine consort of SrImahAlakshmi) out of his great mercy towards the AthmAs, descended in this world in archAvathAra (deity) forms and is waiting for them, these AthmAs were going towards dhEvathAs who were appointed by him. Seeing that, AzhwAr explained his supremacy elaborately to them, reformed them and became joyful. AzhwAr reveals emperumAn’s supremacy in archAvathAram in this decad. As this dhivyadhESam is the birth place of AzhwAr, the special attachment he had over the emperumAn who is present here, is also revealed.
First pAsuram. AzhwAr in line with statements which establish emperumAn’s causal nature, asks [the materialistic people] “while sarvESvaran who is the cause for everything is present here, which other dhEvathA are you searching for?”.
onRum dhEvum ulagum uyirum maRRum yAdhum illA
anRu nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn
kunRam pOl maNi mAda nIdu thirukkurugUr adhanuL
ninRa Adhip pirAn niRka maRRaith theyvam nAdudhirE
When dhEva species [celestial entities], their world, other species, all entities (in collective form or without name/form) were all annihilated and became subdued [in bhagavAn], emperumAn created brahmA who is the samashti purusha, dhEvathAs, their world and other different species; when such emperumAn is standing well in AzhwAr thirunagari that is having tall mountain like mansions, he being the cause of everything and the great benefactor, you are approaching these dhEvathAs who are [also] affected by creation and annihilation.
Second pAsuram. AzhwAr says to those who are created by emperumAn “You and the dhEvathAs you worship are the same [when it comes to being created by bhagavAn]; hence, you take shelter of thirunagari where sarvESvaran who is eternal wealth, is standing mercifully”.
nAdi nIr vaNangum dheyvamum ummaiyum mun padaiththAn
vIdil sIrp pugazh AdhippirAn avan mEvi uRai kOyil
mAda mALigai sUzhndhazhagAya thirukkurugUradhanaip
pAdi Adip paravich chenmingaL pallulagIr parandhE
sarvESvaran, the first benefactor who created the dhEvathAs you determine [to be worshippable] and surrender unto, and you as well, during the creation, who is having eternal auspicious qualities such as gyAnam (knowledge), Sakthi (ability) etc and greatness, is residing firmly in this divine abode thirunagari which is beautiful due to being surrounded by mansions and palaces; oh those who are residing in different worlds! You engage in singing, dancing and praising him everywhere.
Third pAsuram. AzhwAr says “The protection etc of the universe which is an effect [from the cause], is that which reveals the lord’s supremacy”.
parandha dheyvamum pallulagum padaiththu anRudanE vizhungik
karandhumizhndhu kadandhidandhadhu kaNdum theLiyagilleer
sirangaLAl amarar vaNangum thirukkurugUr adhanuL
paran thiRam anRip pallulagIr! dheyvam maRRillai pEsuminE
Even after seeing clearly emperumAn creating many different dhEvathAs and their many different vast worlds, back then consuming all the worlds immediately (during deluge) concealing them from the deluge, spitting them out (after the deluge), owning them up fully and rescuing them, you are unable to have clarity; there is no independent dhEvathA present that is not a prakAram (form) of the supreme lord who is standing in thirunagari and who is being bowed to and worshipped by all dhEvathAs; oh the residents of different worlds! Tell me if there is any such dhEvathA.
Fourth pAsuram. AzhwAr asks “What is the benefit for those naiyAiyika et al (who determine ISvara by inference) for rejecting the supreme nature of sarvESvaran who is revealed by the faultless vEdham and who is the lord of the dhEvathAntharams (other dhEvathAs) that are confused to be supreme?
pEsa ninRa sivanukkum piraman thanakkum piRarkkum
nAyagan avanE kabAla nan mOkkaththuk kaNdu koNmin
thEsamAmadhiL sUzhndhazhagAya thirukkurugUr adhanuL
Isan pAl Or avam paRaidhal ennAvadhu ilingiyarkkE
sarvESvaran (SrIman nArAyaNan) is the only lord for rudhra who is spoken [as lord in some statements], brahmA and other dhEvathAs; please see for yourself as revealed in mahAbhAratham, how the skull was eliminated from rudhra’s hands; what is the benefit for those AnumAnikas who consider linga puraNam etc as the pramANam, while committing [speaking] any lowly aspects (talks) such as sarvESvaran not being the lord, towards emperumAn who is the natural lord and who is residing inside thirunagari which is beautiful due its radiance and being surrounded by very great fort.
Fifth pAsuram. Rejecting bAhya (those who reject vEdham) and kudhrushtis (those who misinterpret vEdham0, AzhwAr says “emperumAn who resides in thirunagari is superior to all”.
ilingaththitta purANaththIrum samaNarum sAkkiyarum
valindhu vAdhu seyvIrgaLum maRRu num dheyvamum Agi ninRAn
malindhu sen nel kavari vIsum thirukkurugUr adhanuL
polindhu ninRa pirAn kaNdIr onRum poy illai pORRuminE
Oh you who are kudhrushtis due to being faithful to thAmasa (mode of ignorance) purANams! Oh jainas! Oh baudhdhas! Oh you vaiSEshikas, who are debating through dry arguments! emperumAn is promoting those different dhEvathAs, you have considered as goal, to be at his (emperumAn‘s) disposal and standing in thirunagari where fresh paddy is available abundantly and the crops are appearing to be swaying like a chAmara (a fan made with fur) with completeness, as sarvESvaran himself; there is no falsity in this principle and thus you all praise him.
Sixth pAsuram. AzhwAr says “It is emperumAn’s skill which makes you not realise how he manages the material realm based on one’s karma (deeds)”.
pORRi maRROr dheyvam pENap puRaththittu ummai innE
thERRi vaiththadhu elleerum vIdu peRRAl ulagillai enRE
sERRil sennel kamalam Ongu thirukkurugUr adhanuL
ARRa vallavan mAyam kaNdIr adhaRindhaRindhu OduminE
The reason for keeping you all away from him to praise and serve another dhEvathA in this manner and making you remain faithful towards them is that if everyone attained mOksham (liberation) of serving bhagavAn, the injunctions/order of the world will be lost. The reason for this is – emperumAn who is residing in AzhwArthirunagari, where fresh paddy and lotus flowers grow nicely in marshes, who is greatly capable and making others enjoy the results of their deeds – such emperumAn’s relation with prakruthi (material realm) which is said as “mAyA” ; having knowledge about it, try to cross over the material realm.
Seventh pAsuram. AzhwAr says “You will only get whatever you have already got from those dhEvathAs; hence, you become a servitor of emperumAn who is the cause of all and who is having garuda dhvajam (flag)”.
Odi Odip pala piRappum piRandhu maRROr dheyvam
pAdi Adip paNindhu pal padigAl vazhi ERik kaNdIr
kUdi vAnavar Eththa ninRa thirukkurugUr adhanuL
Adu putkodi Adhi mUrththikku adimai puguvadhuvE
Singing on and dancing for another dhEvathA who cannot be named, worshipping him in many different ways, taking shelter of him more and more through the SAsthram, running/moving around taking different births, and seeing all these in front of you. You become the servitor of sarvESvara, who is the cause of all, who is having the swaying garuda as his flag, and is standing in AzhwArthirunagari, to be praised and to be surrendered unto, by all those dhEvathAs together.
Eighth pAsuram. AzhwAr explains “even for other dhEvathAs, emperumAn is the one who gives the ability to fulfll the desires of those who pray to them”, through the example of rudhra fulfilling the desires of mArkaNdEya, through the mercy of ISvara (bhagavAn).
pukkadimaiyinAl thannaik kaNda mArkaNdEyan avanai
nakka pirAnum anRuyyak koNdadhu nArAyaNan aruLE
kokkalar thadam thAzhai vElith thirukkurugUr adhanuL
mikka AdhippirAn niRka maRRaith theyvam viLambudhirE
rudhra, the benefactor, who is known as nagna, due to being dhigambara, during praLaya, rescued mArkaNdEya who is famously known through purANams, who entered by servitude to rudhra and saw him directly, and made that mArkaNdEya as a devotee of bhagavAn for his uplift by the mercy of nArAyaNa; thus, while emperumAn who is greater than all, the natural cause and the great benefactor is standing in AzhwArthirunagari which has a protective layer of blossoming flowers with the complexion of a crane [white colour] and vast leaves, which other dhEvathA who is with expectation, are you speaking about?
Ninth pAsuram. AzhwAr says “If you want to be saved, take shelter of AzhwArthirunagari which is mercifully occupied by emperumAn whose wealth cannot be destroyed by the wrong debates of vEdha bAhya (those who reject vEdhas) and kudhrushtis (those who misinterpret vEdhas)”.
viLambum ARu samayamum avai Agiyum maRRum than pAl
aLandhu kANdaRkariyanAgiya Adhip pirAn amarum
vaLam koL thaN paNai sUzhndhazhagAya thirukkurugUr adhanai
uLam koL gyAnaththu vaimmin ummai uyyak koNdu pOguRilE
emperumAn, the great benefactor who is the cause of all, is having the nature where his matters are difficult to be seen and determined by the collective group of six schools of philosophy which reject vEdham and are being essence just by words [no real stuff] and other kudhrushti philosophies. If you want to uplift yourself, place AzhwArthirunagari, the perfectly enjoyable abode of such emperumAn which is surrounded by attractive and invigorating water bodies, in your internal knowledge.
Tenth pAsuram. AzhwAr says “It is both destiny and apt to serve emperumAn who is the SarIri (soul) of all, very easy to mingle with and is having heart captivating activities”.
uRuvadhAvadhu eththEvum evvulagangaLum maRRum thanpAl
maRuvil. mUrththiyOdu oththu iththanaiyum ninRa vaNNam niRkavE
seRuvil sennel karumbodOngu thirukkurugUr adhanuL
kuRiya mANuruvAgiya nIL kudak kUththanukkAtcheyvadhE
emperumAn is standing in such a manner that all categories of dhEvathAs, all worlds, other chith (sentient beings) and achith (insentient entities) and all of these remain in his svarUpam, considering them to be distinguished forms as comparable to his divine/special forms, without losing his identity as well as his characteristics; he is also standing in thirukkurugUr which has fertile lands having well growing fresh paddy, sugarcane etc; to serve such emperumAn who having great enjoyability forever as vAmana, assuming the form of brahmachAri and as krishNa who performed kudak kUththu, is the purushArtham (goal) that is destiny and apt.
Eleventh pAsuram. AzhwAr says “paramapadham is easy to attain for those who learn this decad”.
Atcheydhu Azhip pirAnaich chErndhavan vaN kurugUr nagarAn
nAtkamazh magizh mAlai mArbinan mARan satakOpan
vEtkaiyAl sonna pAdal AyiraththuL ippaththum vallAr
mItchi inRi vaikundha mAnagar maRRadhu kai adhuvE
AzhwAr who is having the divine name “SatakOpa” and the family name “mARan”, who is, having attained emperumAn, the benefactor who has the divine chakra in his hand, by engaging in service through speech, the leader of the distinguished AzhwArthirunagari and is having divine and very freshly fragrant magizha garland on his chest, out of great desire, mercifully spoke these ten pAsurams among the thousand pAsurams in the form of a song. Those who can recite these ten pAsurams, will have the great abode SrIvaikuNtam which is present on the other side, from where there is no return, in their hands’ reach, on top of the recital itself.
Source: http://divyaprabandham.koyil.org/index.php/2020/05/thiruvaimozhi-4-10-tamil-simple/
adiyen sarathy ramanuja dasan
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