1) the cate-mark on the forehead of every Vaishnava symbolishing Vishnu's lotus feet;
2) the marks of Chakra and Chanka on the right and left shoulders signifying servitude unto the Lord;
3) the Ashtakshara or the Tirumantra which yield's 'Atmasvarupa-jnana(knowledge of the nature of
one's own soul);
4) The 'Dvaya' which yields Bhakti; and
5) the Charama Sloka which yields Vairagya.
Further, you must grace us in such a way that we must achieve 'seshatva-jnana'
(or servitude to God as our sole goal) out of our already existing
jnana, Bhakti and vairagya; and thereafter to do Kainkarya unto you with 'Paratantriya
jnana' overflowing ourselves.
This day you and we- the enjoyer and the enjoyable-are united, happy
at the thought that the pangs of seperation are over. It is only to-day, we can say, that
we have achieved our purushartha and the above mentioned rewards from you, and our nonbu
will thus end successfully." ( In this pasuram, Sudakam signifies the
Vaishnavite castemark; tol-valai- the marks of Chakra and Chanka
(Samasrayanam); todu- Tirumantra; (of 8 aksharas); cevippu- Davaya (of 25 aksharas); and
Padagam- Charama Sloka ( of 32 aksharas); Adai-Seshatva-jnana; par-choru-kainkarya;
ney-Paratantriya jnana.) Moreover, it is also interpreted that-'pal-kalan' refers to Sri Bashyam
and other Rahasya Granthas together with Sri Ramayana and Bhagavat Vishayam; Adai-uduppom refers to this Individual
soul being only the body of the Universal Soul(Sarirasariri bhava); 'par-choru' refers to 'Aham annam Aham
annam",property to be utilised by you in any way you like. Adai-uduppom also -refers to 'Ananya-bhogyatvam;
some others say that 'kudi irundu kulirndu' signifies the Bath in the Viraja
river and as such is shown the 'Archiradhi' state.
The realisation of the meanings and truths enrished in this stanza
is absolutely essential for every Vaishnavite and as such this pasuram occupies a high place in every Vaishnavite household.
Thus, we find that the objects prayed for, in the previous stanza and the enjoyment
spoken of in this stanza are, of course, figurative and they really refer to
the attainment of God-similarirty and the enjoyment spoken of in
this stanza are, of course, figurative and they really refer to
the attainment of God-similarity and the enjoyment of highest bliss along
with God , of the Soul freed from this samsara or cycle of birth and death, by the Grace