Oh,  Lord!  Thou  hast  bestowed  the  hands,  legs,  head, tongue and other organs to do service to Thee, each  in  its  own  capacity, and  also Thou hast instituted the sastraic truths. Still thereare some who say "I  won't  bow  lead to Thee, for I am not a servant of Thee! Oh, Thou great! you lead even
such   wicked   people  to  the  right  path  by  displaying  your magnetic gunas and  beauty. By  singing  your  glory  and  by  changing  your 'namas', we want to  attain  our  purushartha  and   also  some  other  rewards which we want to enumerate. Please  listen  to  us; we  request   you  to  protect us   by  granting  the   five   following  essentials  indispensable   for   any   one seeking Moksha (Mumukshu) and they are:-
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 of God.