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– O'Lord

O' Lord! Not glorifying Thee or thinking of Thee is good. Trying to glorify Thee or thinking about Thee is bad. Although I am able to appreciate the nature of these acts, they are however not under my rule. It is not possible for me to either hold on to them or to let them go. What appropriate action is there for me (Thy servant) to do?

Āzhwār in the first verse began glorifying the Lord attracted by His greatness. In the second verse, considering the unlimited nature of the Lord's gunās, he felt quite unqualified for the task and withdrew from his attempt. Since glorifying the Lord would be like insulting Him, not glorifying the Lord appeared to be better. Āzhwār says that although he is able to appreciate the differences between these actions, he declares that they actually are not under his control since the Lord is the ultimate controller and he is dependent ( ரதந்த்ர Paratantra) on the Lord.

இறவயன்தற நல்ல – (as stated above, ு தழொம் ழிதயொம் மதிதயொம் இ தழொம்)

meaning not glorifying by mouth and by mind is good

இறவயன்தற தீய – (as stated previously ு ழ்தவொம் ழிப்த ொம் மதிப்த ொம்

இ ழ்தவொம்) meaning glorifying the Lord by mouth and mind is bad

இறவகயன்று இறவ அறிவதனலும் –although knowing what is good and what is bad

இறவகயல்லொம் – giving up "glorifying" and taking up "refraining from glorifying" the Lord

என்னொல் அறடப்ு நீக்ு ஓண்ணொது – not possible for me to do or give up

இறறயவதன

என்னொல் கெயற் ொலது என் – what is appropriate for me (thy servant) to do?

ர்மண்தயவொதி⁴ ொரஸ்தத மொ ²தலஷு தொ³ெந (Geetha 2-47)

"Right you have over actions alone, not over the results".

மந்மநொ ⁴வ மத்^{3 4}க்ததொ மத்³யொஜீ மொம் நமஸ்ுரு மொதமறவஷ்யஸி ஸத்யம் தத ப்ரதிஜொதநப்ிதயொ அஸிதம(Geetha 18-65)

"Contemplate on Me, Become My devotee and votary. Pay homage to Me. You shall reach Me. This is truth and a promise. You are dear to Me"

Since the Lord Himself had encouraged desire-less actions of worship and paying obeisance to Him, Āzhwār asks whether it is possible for him to withdraw from worship of the Lord.

என்னில் மிுு ழொர் யொவதர ின்றனயும் மற்
கறண்ணில் மிு ு தழன் யொனல்லொல் – என்ன
ருஞ்தெொதிக் ண்ணன் டல்ுறரயும் ெீலப்
க ருஞ்தெொதிக் க ன்கனஞ்ெொட்க ற்று.

My mind is enslaved to Thee, who is my glorious Lord, the dark hued Krishna with great effulgence and whose virtues are vast like the ocean. Furthermore, the most renowned person must be my self alone for who can be more blessed than me?

The Lord points out to the Āzhwār that if he withdraws from singing His glories, others will mistakenly conclude that only those who are better than the Āzhwār can praise the Lord and no one will come forward to be His votaries believing that He is unapproachable. On the other hand if the Āzhwār sings His glories, it will stimulate others to follow him.

என்னில் மிுு ழொர் யொவதர – "who else has such immense glory?" indicating by this no one else has such fame. Also similar to Sri Bhudat Āzhwār's என்றன்

அளவன்றொல் யொனுறடய அன்ு <(Irandām Thiruvandhādhi - verse 100) meaning "my glories have spread beyond my atomic self and enveloped the entire cosmos".

Azhwar further emphasizes the meaning by saying

ின்றனயும் மற்று எண்ணில் மிு ு தழன் யொனல்லொல் –

Furthermore, on close reflection, there is none other who has immense glory extending beyond the self.

ெீலமில்லொெிறியதனலும் கெய்விறனதயொ க ிதொல் ( Thiruvāimozhi 4-7-1).

Āzhwār calls himself a lowly self in many such words elsewhere in his verses. Just as he feels small and inconsequential calling himself "the worst sinner" when he doesn't attain the grace of the Lord, it is natural to feel elated and call himself peerless when he becomes the recipient of the Lord's grace. He gives the reason for this feeling in the second part of the verse.

என்ன ருஞ்தெொதிக் ண்ணன் – By revealing His beautiful resplendent dark hued form to the Āzhwār, the Lord shows His easy accessibility.

டல்ுறரயும் ெீலப்க ருஞ்தெொதி - டல்ுறரயும் ெீலன் க ருஞ்தெொதி – The

resplendent and the transcendent Lord of all with the guna of easy approachability as vast as the ocean.

ெீலன்– One who has the "guna" of ெீலம் – the nature by which the superior person mixes freely with the subordinates. This nature of the Supreme is also referred to as

Sausheelya guna (gracious condescension).Āzhwārindicates here that the person whoexhibited this nature towards him was none other than "க ருஞ்தெொதி", "the Supreme".

க ருஞ்தெொதிக் க ன்கனஞ்ெொட் க ற்று – my mind became enslaved to the all resplendent Lord. Note also the words of the Āzhwār in his Thiruvāimozhi.

ஈென் வொனவர்க்க ன் ன் என்றொல் – அது

ததெதமொ திருதவங் டத்தொனுக்ு

நீெதனன் நிறறகவொன்றுமில்தலன்– என் ண்

ொெம் றவத்த ரஞ்ுடர்ச் தெொதிக்த . (Thiruvāimozhi 3-3-4)

க ற்றதொய் நீதய ிறப் ித்த தந்றத நீ மற்றயொரொவொரும் நீ த ெில்– ஏற்தறதயொ மொயமொ மொயவறள மொயுறல வொய்றவத்த

நீயம்மொ ொட்ும் கநறி.

O' my Lord of wonderful powers! If I were to speak (of your grace and blessings) You are like the mother who is always sweet to me. You are also like the father who thinks always of my welfare. You are also my Āchārya, who cares for my self. You as a child sucked the life out of the poisonous breasts of the deceitful demoness Pūthanā. How mysterious are Thine ways (of destroying my adversaries)!

Āzhwār in this verse thanks the Lord for saving him from his own action which would have resulted in the destruction of his own self.

அஸந்தநவ ஸ ⁴வதி

³ ³

அஸத் ப் ரஹ்தமதி தவத தெத்

³ ³

அஸ்தி ப் ரஹ்தமதி தெத் தவத

ஸந்த தமநம் தததொ விது :

(Taittiriya- Ānandavalli- 6)

"He, who understands that Brahmān exists not, becomes a non-being. He, who understands that Brahmān exists, becomes a being. He comes to be known as wise".

க ற்றதொய் நீதய ிறப் ித்த தந்றத நீ-"மொதொ ⁴ஸ்த்ரொ ிது: ுத்ர:"

"Mother is like the vessel that carries the child. Son belongs to the father"-

Unlike the mother who does always nice things pleasing to the child, father on the other hand claiming more ownership does things always for the good of the child.

ஶீரதமவ மொதொ ிதகரௌ ஜநயத:

ஸ ஹி வித் யொதஸ்தம ஜநயதி

² ²

தச்ச் தரஷ்ட ம்ஜந்ம:

(Āpasthamba- Sūtram 1-1-6)

"Mother and father give birth to the mere physical body. Āchārya by instruction and teaching generates the knowledge about the self. The knowledge of the self, is really the better birth".

மற்றறயொர்- refers to the Āchāryās, who are different from the parents but actually more beneficient and thus better

த ெில் – எற்தறதயொ மொய -

"It is difficult to describe all the good that you do. If one does attempt, one gets only wonderstruck! You are mysterious in your ways and able to do things impossible for others."

Āzhwār here thinks of his own initial withdrawal from singing the glories of the Lord and how the Lord intervened and changed his thinking.

மொ மொயவறள மொய ுறல வொய்றவத்த – one who sucked the poisonous breasts and eliminated the deceitful demoness Pūthanā

நீயம்மொ ொட்ும் கநறிஎற்தறதயொ -

The way you destroyed my own adversaries is similar to the mysterious way by which you destroyed the deceit of the demoness Pūthanā!

கநறி ொட்ி நீக்ுதிதயொ நின் ொல்

ருமொ

ுறிதமனி

ொட்ுதிதயொ தமனொள் அறிதயொறம

என்கெய்வொகனண்ணினொய்

ண்ணதன, ஈதுறரயொய்

என்கெய்தொல் என் தடொம் யொம்

O' Lord who came as Sri Krishna! Would you keep me away from you by showing all other means or would you reveal Thine divine form dark like the tender mango-leaf? What are your plans for this self of mine, which has been ignorant from eternity? Please give us your word of reassurance and state "do not grieve". Whatever good you may try to do for us, if you leave us to ourselves what harm are we not capable of causing?

Āzhwār feels as if the Lord was about to leave him alone - after stimulating interest in his disheartened mind making him feel capable and qualified – and let him take his own efforts to reach the Lord. Āzhwār informs the Lord in this verse, if He should leave him alone thus to himself, it will only brew disaster since he is fully capable of destroying himself.

கநறி ொட்ி நீக்ுதிதயொ நின் ொல்-

"Contemplate on Me, Become My devotee and votary. Pay homage to Me. You shall reach Me. This is truth and a promise. You are dear to Me"

When Lord Krishna pointed out to Arjuna the means of Bhakthi yōga, Arjuna still remained sad. That led to the statement by the Lord, "மொ ஶுெ: " in the next verse, the Charama Slōkam.

Āzhwār here points out to the Lord that those means are in conflict with his eternal relationship with the Lord. He is the possession of the Lord and his servant and therefore he cannot indulge in self motivated efforts. If one instructs the other to look after himself, it means that he is left alone on his own.

Sri Periyavācchān Pillai draws a parallel here to the statement of Nala to Damayanthi.

ஏஷ ந்தொ² வித³ர் ொ⁴ ணொம் ஏஷ யொதி ஹி த ொஸலொந் -

"This is the way to Vidarbhā and this is the way to Kōsala" saying thus Nala left Damayanthi and went away from her.

நின் ொல் ரு மொுறி தமனி ொட்ுதிதயொ - or

Would you reveal Thine divine form dark like the tender mango leaf?

நொயொத்மொ ப்ரவதெந லப்⁴தயொ

ந தமத⁴யொ ந ⁴ஹுநொ ஶ்ருததந யதமறவஷ வ்ருணுதத ததந லப்⁴ய:

தஸ்றயஷ ஆத்மொ விவ்ருணுதத தூம் ஸ்வொம்

(Kathōpanishad 1-2-23)

"(The Paramātmā) is not attainable by mere listening, by mental effort or meditation (devoid of devotion). It is only attainable by whomever It chooses. To him alone, the Paramātmā reveals Its resplendent form".

மொுறி தமனி –

மொுறி - tender leaf of mango (indicates the softness of the Lord's திருதமனி or divine non- material form)

ரு - (qualifying மொ ுறி ) to indicate that it is darker than the tender mango leaf.

Also, bright and dark like the collyrium from which the superficial dusty layer has been removed.

தமனொள் ரு மொுறி தமனி ொட்ுதிதயொ -- Will you reveal your ancient and eternal non-material divine form?

தமனொள் அறிதயொறம -- eternally ignorant self of mine, (Similar statement by Sri Ālavandār's in his Stōtra Ratnam)

⁴ ⁴ ³ ²

அவிதவ நொந்த தி ங்ுத

³ ⁴ ³ ²

ஹுதொ ஸந்தத து க் வர்ஷிணி

⁴³வந் ⁴வது³ர்த்தி³தந த²

ஸ் ²லிதம் மொமவதலொ யொச்யுத

(Stōtra Ratnam - 49)

"O'Lord! Full of auspicious attributes like knowledge and power! One, Who does not let down His devotees! Please show your grace to me who has lost his way from the right path, by the darkness of this worldly life (like the darkness of the rainy days) whose directions are darkened and clouded by lack of wisdom, and which showers incessant rain of sorrows".

என்கெய்வொன் எண்ணினொய் --

What is your intention towards me? Are you going to show me the way of devotion, as in?

Or as you had promised, you show yourself as my ultimate refuge?

ஸர்வ த⁴ர்மொந் ித்யஜ்ய மொதம ம் ஶரணம்வ்ரஜ

அஹம் த்வொம் ஸர்வ ொத ப்⁴தயொ தமொேயிஷ்யொமி மொஶுெ:

(Geetha 18-66)

"Giving up all means (of liberation), take Me alone as your refuge. I will liberate you from all sins. Don't feel sorrow."

ண்ணதன, ஈதுறரயொய் --

Please tell me also the same and give me Thine shelter.

என்கெய்தொல் என் தடொம் யொம் --

Āzhwār acknowledges all the good that the Lord has done for him (மயர்வற மதிநலம் அருளினன்)f. Yet if He leaves him alone to himself, he says that he is likely to undo all that and end up in the mundane life.

யொதம அருவிறனதயொம் தெதயொம் என்கனஞ்ெினொர்

தொதம அணுக் ரொய் ெொர்ந்கதொழிந்தொர், ூதமய கெம்மொறத நின்மொர் ில் தெர்வித்துப் ொிடந்த அம்மொ நின் ொதத் தருு

O' Lord! Thou (at the time of churning of the ocean for the nectar) received the divine mother who has a red complexion and is seated on the lotus to reside in Thine divine heart and (at the time of the dissolution) lifted the submerged earth from underneath the deluging waters! My mind on its own accord (without my permission) had become close to the holy divine feet of Thee, the Master. Only my self, who is full of sinful deeds, is far removed from Thee.

Āzhwār in the previous verse expressed his desire to see the Lord. The Lord in order to fulfill his desire revealed His resplendent form to Āzhwār's mind. In this verse, Āzhwār feels sorry expressing his disappointment that he didn't get the same experience, which his mind obtained.

யொதம அருவிறனதயொம் தெதயொம்--

I (being full of sinful deeds) am very far from Thee (unable to see Thee with my eyes).

என்கனஞ்ெினொர் --

my "mind". Āzhwār addresses as கநஞ்ெினொர் with respect for -

தொதம அணுக் ரொய் ெொர்ந்கதொழிந்தொர் -- my mind reached close to the Lord, without my permission thereby provided me the mental experience.

In the remaining part of the verse, Āzhwār provides the reasons for considering himself lowly and unqualified to reach the Lord and why his mind however wants to get closer to Him.

ூதமய

கெம்மொறத நின்மொர் ில் தெர்வித்து – (அ ல ில்தலன் இறறயுகமன்று

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