Swamy Nammalwar’s Thiruvaimozhi starting from the first patthu (Uyarava Ra uyar nalam udaiyavan) to the last decadof the tenth patthu (MuniyE nanmukhanE MukkaNNappA) is involved with Sri Satakopan’s anubhavam of the anantha kalyanaguna. i.e. limitless auspicious attributes of the Lord Sriman Narayana. These Saarasvathams and their saram saves us from chasing perishable matter and engaging in useless persuits and brings Lord Sriman Narayana in front of us as pratyaksha Pramana.
Thiruvaimozhi produces absolute tranquility and bliss. It carries the people to the shore of paripoorna Brahmandam and saves them from sinking into the ocean of samsara. It then establishes firmly in our minds the Lord Sri Vaikuntanatha along with his consort and thus establishes the Prathyaksha Pramana.
In the moonram patthu, the lords extra ordinary enchanting form is described. There is nothing that can be compared to his enchanting form. The glory of the Lords thirumeni is the central theme of the third set of 100 hymns.
1. The Garuda riding Lord with conch and discuss, bow mace and dagger. Did appear through many births in this fair world. To rid the world benevolently of clannish asuras. I have the fortune of praising him and lack nothing. Meaning.
Emperuman takes lot of avathaarams to protect and save his bhakthas, He appears in many forms and in many births and enables us to see him with our eyes. He destroys the entire battalion of the asuras by coming on the divine garuda and with his strongest weapons of conch, chakra, sarangham, mase and sword. Such most auspicious emperuman, I praise him and his glories and hence I have no grievance.
2. The Lord of radiant gem hue, my Krishna does yoga on serpent bed in deep ocean with closed lotus eyes. Riding the red beaked Garuda he came and destroyed foes. I sing and dance his praise and freed am I from wants. Meaning.
Kannan the red lotus eyed Lord is having His Yoga Nidhra on adishesha in Thirupparkadal, the vast big milk ocean. He, as the most illustrious shining manickkam comes on garuda and destroys the asuras. For me there is no problem and hurdle for dancing and singing His glories.
3. The Lord of the three worlds sweet as a sugarcube. Milk and fruit and honey sugarcane ambrosia enjoys his creation endlessely at all times. I have become his devotee, and have not a care left. Sarveshwaran has got the most unbounded limitless infinite bliss and happiness He has no one equal to him. He is peerless. He is absolutely superior. He is the mixture of all excellent tastes of vellam, honey, amritham, milk, fruits,sugar cane etc., He is sarva rasa. I pay obeisance to him the one who wears the honey filled tulasi malai on his head. I have no sorrow and pains.
4. The Lord who rides the garuda wields the golden discus. Protecting the good he fought many wars on mighty bana, siva, Kumara and agni. Praising him O Achutha, hari, gopala I have no despair.
Sri Krishna once fought a battle against the vaanasuran who captured aniruddhan sivan and his son Murugan, and thereafter agni together came to support and save vanasuran. They were also won over by Sri Krishna and were made to run away by Sri Krishna.He the one who has the most strongest weapon, the divine chakra and comes on garuda. He always saves and protects his bhaktas. Since I have caught hold of him firmly I have no grievances absolutely.
5. With ease on the same day in the same moment, he drove the chariot with Arjuna and the Brahmin. Beyond all these and entered his glorious world, and gave the Brahmin his son. So end despair and praise him.
Once Sri Krishna took Arjuna and a Brahmin in a chariot to parama padha, within a day and in one muhurata neram. He drove the chariot to Sri Vaikunta and brought the Brahmins sons from there in their physical bodies back to the earth. Such sarva sakalan emperuman is sri Krishna. Since I have taken him as my refuge, I have become a no problem man.
6. Without the slightest blemish on his natural radiance, the lord appeared in mortal form on this wretched earth performing many mighty tasks and established his divinity. Praising the mountain of glory, Krishna, I am freed of despair.
Emperuman in Paramapadham is in his Suddha sattva, sorrowless, most illustrious, shining form. He also take the most painful manushya avataram, like sri Rama and blesses us the earthly people with his grace. He gives us pains and sorrows (by torturing and haunting our memories by showing his divine beauty at times) on earth and ensures the presence of his divine existence amoungst us. Such blemishless Kannapiran I have involved myself in his Kalyana gunas and hence there is no grievance for me now.
7. Through his many tricks of maya he made the karma of pleasure and pain, the worlds and countless souls. The lowly hell and the sweet heaven. All this is his cosmic leela, so end despair and praise him.
He is the chief of all worlds. He is the primordial chief. He is the chief of heaven and the hell as well. He stands as the antaryami of all beings. He is the leelavibhuthi and is playing in this world.He is mayan , such playfull lord, Since I have him with me now, I have no sorrow at all.
8. Pure delight beyond measure, beautiful radiance spreading, Krishna the doer of all, delights in the glances of lakshmi. Lord of boundless knowledge, he is self illumined. Praising his feet, I am freed of despair.
Bhagwan is the sorrowless, blissful emperuman. He exists every where with his most illustrious shinning most beautiful light. He is always happy with his goddess mahalakshmi in his chest. He does all actions like creation and is the most unbounded janavaan sarva yagnan, sarva vallabhan, the one who does limitless wonders and aacharyams. He is kannan. I have caught hold of his lotus feet firmly and so there is no sorrow for me.
9. The Lord of tulsi garland radiant form of total knowledge. By his wonderous glory appears in many famous spots and sports on earth. Then swallows in a thrice siva Brahma and all else. Praising his feet I have overcome despair.
Emperuman is the total personification of complete jnanam and is without any sorrow or grievance. He is the embodiment of total big shining light. Such emberuman shows himself with thirutthulaai maalai on his most beautiful divine body. He with his great powers and shakti takes various forms and avathaaras to bless us in our earthly lives. He takes in everything including shivan and Brahman and swallows at the end of cosmic cycle. Such most powerful sarva shakthan Sriman Narayana the sriyah pathih. I have been blessed to have him in me and hence I have no worries and let downs.
10. The first cause Lord of effulgent knowledge pervade of all, stands as a formless being unknown to the five senses. He is the radiant Krishna, effulgent icon, the orbs and the elements. I have attained him and overcome my pall.
Emperumaan always exists everywhere and he alone is the primordial chief. He has an unparalled knowledge / sarva vyapakam and sarva yagnan and is also incomprehensible, formless by five indriyas (sense organs) The lord is also of divine most illustrious shining light form and has the most beautiful divine thirumeni (body) He has the Panchaboothas and soorya chandras as his body. He is the mayan kannan. I have caught hold of his feet and hence there is no failure for me hereafter for ever.
11. This decad of a thousand songs are by kurungoor satakoopan on perfect kesava, who gives his glory praised by town and country and grants liberation and world sovereignty forever. About the most glorious most powerful Sri Krishnan, keshavan. Thirukkurungoor sadagopan has sung in praise 1000 pasurams. Out of those 1000 those who are able to read this 10 and its meaning will be blessed with wealth of sri vaishnavam, they will have fame and popularity in this earth. They will also be granted moksha bhavam by the lord. Emperuman will also grant them the position of being the chief of all three worlds.
Thus Namalwar in this decad as in all the others leads us by example of him undergoing the various difficult situations in life is relieved by simply and strongly holding on to the feet of god and experiencing the wholesome bliss unexpressable of course but with a view of sharing his joy with whosoever wishes to experience that bliss by simply surrendering to the lord. That joy might be so great that wonderful poetry in the form of Thiruvaimozli is cast.
Nammazhwar is considered the best among the alwars. And thiruvaimozhli is considerd the bset among the prabandhas.
Whatever is found elsewhere is found in the Mahabaratha is the saying. It is also said that what is not found in the Mahabaratha is not found any where. That applies to thiruvaimozhli also and that is the greatness of this prabhanda. Arthapanchaka which is the essence of all shastras is lavishly seen in this prabhandha and many commentators have extensively annalysed and offered comments profusely.
The alwar has explained the paratva (transcendental) nature of the lord and says that the lord cannot be apprehended by direct or anumaana pramanaas, but can only be understood by veda shastras. As the lord is beyond the grasp of sensce perceptions and logic. Vedas reveal the resplendent maha Vishnu including his transcendental nature. This is well established by the alwar in this prabandha. All the commentaries on the thiruvaimozli gracefully bequeathed to us by Nammalzwar are collectively known as Bhagavad Vishayam.
Nammalwar by example has shown how easy it is to wash off all our worries and sins by simply surrendering at the lotus feet with devotion.
Simply putting it we don’t know the use of learning the alphabets at a young age, but later in life we use the same knowledge to read words and understand the meaning that is simply because we learnt the alphabets. Similarly we all have within us the Lord. We have to only awaken that light by constantly reading and praising all noble works and deeds handed down to us by stalwarts of the great sri Vaishnavism. It all looks so simple even an aiota of the magnanimous work can do wonders to souls like us. Can we then want to refute or find any questions anything but to adhere to what sri nammalwar has proved to us. That the mangala divya roopa which is all around us is capable of destroying all sins. By being aware by seeing his maya in everything and by constantly experiencing his wonderful presence we can achieve moksha peace etc.
Extra reference.
Nammazhwars thiruvaimozhi and vedam.
“Vedam Tamizh seytha maaran”. Is one of the salutations to swamy nammazhwar. Thiruvaimozhi which deals with bhagvath prapthi (attainment of the lord) is considerd as the gift of this alwar to us on quintessence of saama vedam, a saying in Gita that amoung the four Vedas he is the saamavedam, is the glory of sama vedam and by extrapolation tamizh derivative thiruvaimozhi.
The four purusharthas ( goals of life)
The four goals of life identified by the Vedas are Dharma, Artha, Kaama and Moksha. The ultimate and the most precious purushartham in life is moksha, release from the cycle of birth and death and ascent to the supreme abode of the lord. Srivaikuntam, to engage in blemishless kainkaryam there to the divya dampathis the bliss aandham arising from bhagavath kramam enjoyed by the muktha jeevan is equal to that of the parama padha naathan and is gained through successful execution of bhakti or prapathi yogam. This is the message of saama vedam and the paasurams of thiruvaimozhi rooted in the saama vedha. The supreme Brahman, sriman narayana of vasistha dvaitham, his kalyana gun are the objects of meditation salutation and singing of both samavedams and thiruvaimozhi. In every one of the prabhandham of swamy namahwar one can find the distilled essence of the four vedams Upanishads and the Brahma soothrams..
The essence of the Upanishads are thoroughly mapped in the first 22 – 27 paaurams of thiruvaimozhi by swamy satakopan or nammalwar.
The third patthu:- the lord who is the means and the goal has subhasraya thirumeni and is present in archaa roopams for our worship. He has the divya mangala vigraham. There are scholarly vyakhyanams to map the ten patthus of Thiruvaimozhi to ashtaksharam as well as dvayam. Thiruvaimozhi is celebrated as dheerga saranagathi, all these analysis have vedic roots.