SONG NO:10 NOTTRUCH CHUVARGAM

Nottruch chuvargam puguginra ammanaai
Maatramum tharaaro, vaasal thiravaadhar
Naatrath thuzhaimudi naaraayanan nammaal
Potrapp paraitarum punniyanaal; Pandorunaal
Kootrathin vaayveezhnda Kumbakarnanum
Thotrum unakke perunthuyilthaan thandaano ?
Aatra aanandaludaiyaai! arungalame!
Thetrramaai vandu tiravelorembavaai

The only refuge:

In this pAsuram, the gOpikA who is being woken up is considered as one who has completed her vow and even attained the benefits as a result of it. AnDAL refers to her as "nORRu suvargam puguginRa", meaning someone who has entered swargam as a result of her nOnbu. Here swargam means the everlasting Krishna anubhavam that she has been enjoying. Now we get a doubt here. When all of them are just in the process of gathering to conduct the vow, how come AnDAL refers to this gOpikA as one who has already completed and also blessed with the benefits?

NammAzhwAr refers to the inmates of Srivaramangai dhivya dEsam, also called vAnamAmalai as "seidha vELviyar", i.e., people who have already completed all their vows. It does not mean that they have completed all rituals bestowed on them, but they are those who have understood their nature as jeevAthmAs and the celestial relationship between them and the Lord. Its this knowledge of understanding that we are His property and He at any cost should come to our rescue is the most celebrated ritual here. Similar to those divine souls of vAnamAmalai, this gOpikA had understood the souls nature and by performing that she has already finished her vow and is enjoying its benefits. Benefit being none other than Krishna anubhavam. Most important aspect to be understood here is that we as SrivaishnavAs, after accepting Him as the ONLY refuge, should not try any other means.
Virtues are the valuable ornaments:

The same gOpikA, owing to this superior quality of hers is referred to as "arunkalam". This term as such has two meanings. It might refer to her as a worthy vessel to store the blessings of Krishna. Another is that she can be referred to as an ornament for these virtues that she possesses. Its by such virtues SrivaishnavAs get distinguished from others. So developing such virtues makes one a SrivaishnavA.

"thERamAi va~ndhu thiRa"