tharuthuyaram thadAyEl
Having no refuge other than that with Sri Viththuvakkottamman
taru tuyaram taDAyEl un SaraNallAl SaraNillai virai kuzhuvum malar pozhil Soozh vittuvakkOTTammAnE | ari SinattAl eenra tAi ahaTTriDinum maTTru avaL tan aruL ninaindE azhum kuzhavi aduvE pOnru irundEnE || One ||
vittuvakkODu is called tirumitta kODu in keraLa. The mother sometimes out of anger rejects the child. The child cries and looks at his mother only as the savior. Similarly AzhwAr says ‘i am rejected by You because of my lack of Bakti and ignorance’. But where can i go except You and seek You alone as my rakShaka? The sambandha between paramAtma and jeevAtma is told here. He is the creator and He is the protector (like mother).
kaNDAr ihazhvanavE kAdalan tAn SeidiDinum koNDAnai allAl ariyA kula mahaL pOl |
viNDOi madiL puDai Soozh vittuvakkOTTammA nee koNDALAyAhilum un kurai kazhalE kooruvanE || Two ||
A cruel and wicked husband whatever he may do a kula mangai will bear everything patiently and not think of any one else in her mind. Likewise BagavAn is making AzhwAr suffer by not showing Himself. Still AzhwAr doesn’t go to any dEvatantara to seek protection. The sambandha between paramAtma and jeevAtma is like that of a husband and wife. paramAtma is SwAmi jeevAtma is dAsa; He is SESi and he is SESa. The jeeva experiences pain and pleasure in vislESa and samslESa.
meen nOkkum neeL vayal Soozh vittuvakkOTTammA en pAl nOkkAyAhilum un paTTrallAl paTTrilEn |
tAn nOkkAdu ettuyaram SeidiDinum tArvEndan kOl nOkki vAzhum kuDi pOnru irundEnE || Three ||
A king is vowed to protect his people. But if he fails to do so and inflict pain on them too, the citizens look upon him alone as their protector. The sambandha between paramAtma and jeevAtma is rakShaka - rakShiya sambandha.
vALAl aruttu chuDinum maruttuvan pAl mALAda kADal nOyALan pOl mAyattAl |
meeLA tuyar tarinum vittuvakkOTTammA nee ALA unadaruLE pArppan aDiyEnE || Four ||
We know the doctor does surgery etc., only to cure the diseases and relieve the pain. The pain cost is to remove the pain permanently. Whatever he does we take it for our good only. Similarly BagavAn causes pain and gives us duhKa only to remove the karma and samsAra in order to cure it permanently. paramAtma always does hita (good) to jeevAtma. Hence one should have full trust in Him.
vengaN tiN kaLiraDarttAi vittuvakkOTTammAnE engu pOi uihEn unniNaiyaDiyE aDaiyallAl |
engum pOi karai kANAdu eri kaDal vAi meeNDEyum vangattin koombu Erum mA paravai pOnrEnE || Five ||
Oh! kaNNa! i seek Your tiruvaDi as my refuge. Where else shall i go? The big albatross is in the middle of the sea on the mast of the ship. It wants to go to the shore. It flies on all directions but finds none. So again it comes back to sit on the same mast. Similarly seeking refuge i go to all the dEvatAs but finding them not rakShakAs. i come to You again. paramAtma is the AdAra and the jeevAtma is the AdEya.
SendazhalE vandu azhalai cheidiDinum Sengamalam andaram SEr vEngadirOrku allAl alarAvAl |
venduyar veeTTAviDinum vittuvakkOTTammA un andamil SeerkallAl aham kuzhaiya mATTEnE || Six ||
The lotuses bloom only on seeing the hot rays of the sun. They will not bloom by the heat of a fire. Similarly i shall not melt for any other guNAs any one else except Your kalyANa guNAs. A chaste wife finds her heart melting only to her husband not to any one else. Similarly parmAtma gives pleasure to jeeva and jeeva experiences it.
ettanaiyum vAn varanda kAlattum paingoozhhaL maittezhunda mA muhilE pArtirukkum maTTru avai pOl |
meittuyar veeTTAviDinum vittuvakkOTTammA en Sittam miha un pAlE vaippan aDiyEnE || Seven ||
The crops depend on the rain clouds for there very existence. Even if the rain clouds fail to pour timely rain, they never swerve from their loyalty to them. Similarly i depend on You to remove my duhKa which i suffer due to my karma. Though You are indifferent to me i look upon You only as my life sustainer. This pASura reveals BagavAn alone is the jeevAdAra to all the jeevAs.
tokkilangu ArellAm parandODi toDukaDalE pukkanri puram nirka mATTAda maTTru avai pOl |
mikkilangu muhil nirattAi vittuvakkOTTammA un pukkilangu SeerallAl pukkilan kAN puNNiyanE || Eight ||
The rivers flow here and there, up and down, on the rocks and plain. Thus wandering where do they finally go to settle? - In the deep sea. After reaching it they no more wander and suffer. Similarly i reach You and stop my worries. You are like deep sea; Your guNAs are infinite. i enter them and rest peacefully. paramAtma’s greatness and jeevAtma’s smallness is revealed here.
ninnaiyE tAn vENDi neeL Selvam vENDAdAn tannaiyE tAn vENDum Selvam pOl mAyattAl |
minnaiyE SEr tihiri vittuvakkOTTammA ninnaiyE tAn veNDi nirpan aDiyEnE || Nine ||
One who wishes BagavAn alone and leaving all his desires of other wealth will be sought by the aiSwarya. He runs away from her but she runs behind him. Similarly You run away from me but i run after You to get You. BagavAn is the owner of aiSwarya. AzhwAr is the aiSwarya. Here the sambandha is swa-swAmi sambandha (owner-owned).
vittuvakkOTTammA nee vENDAyE AyiDinum maTTru Arum paTTrilEn enru avanai tAL nayandu |
koTTravEl tAnai kulaSEKaran Sonna naTTramizh pattum vallAr naNNAr narahamE || Ten ||
AzhwAr was very adamant in seeking Him only as rakShaka, pOSaka, SESi, BOgya and so on. Even though BagavAn appears to be indifferent He is in fact not really so. One should have mahA viSvAsa as an anga to prapatti.
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