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Thiruvāimozhi 6-10-10) -- reference here to the time of churning of the ocean of milk

for the nectar when the divine mother with a red complexion and all auspiciouness and seated on the lotus, far ever became resident in the divine heart of the Lord.

The Lord being the consort of Sri MahāLakshmi is exalted and therefore unreachable for the lowly unqualified self. At the same time, mother Lakshmi makes the Lord easily accessible thereby attracting the mind.

ொிடந்த – reference here to Sri Varāha Avatāra (the incarnation of the Lord as the divine Boar) and the lifting of the submerged earth from underneath the deluging waters at the time of dissolution ("Pralaya"). This act is impossible for any human and indicates the all mightiness of the Lord, thereby implying that He is unattainable. At the same time the act of lifting, indicates the Lord's readiness to lift the downtrodden, thereby encouraging the mind to get near Him.

அருும் ுவும் கதிவுணதரொம், அன்த க ருு மி விதுகவன் த ெீர்– ரு லொம்

ண்ுறடயீர் ொரொளந்தீர் ொவிதயம் ண்

ொண் ிய

ுண்ுறடயீர் ும்றம ுமக்ு

O'Lord! Thine attributes are sweet and nectarous. Thou strode the worlds! Thou art subtle and invisible for our gross eyes unrighteous as we are. We are unable to fathom or understand the approach or its means to Thee. We however have developed immense love towards Thee. Please pray tell the reason for this.

Although the Āzhwār feels unable to experience the Lord physically, he expresses his mental visualization of Him. This sprouts an immense love in him for the Lord. Thus the Lord appears both as unreachable and accessible. Āzhwār enquires the Lord the reason for this.

ும்றம அருும் ுவும் கதிவுணதரொம் ---

We are neither able to be near you nor enjoy your sweetness unlike Sri Seetha Dйvi who was able to enjoy your company uninterrupted for 12 years in Ayōdhya.

(Alternately) we neither understand the approach nor the means to reach you.

ுமக்ு

அன்த க ருும் மி விதுகவன் த ெீர்--

However we have developed immense love for you. Please pray tell me the reason.

ரு லொம் ண்ுறடயீர் --"ததனும் ொலும் கநய்யும் ன்னலும் அுது

கமொத்தத" (Thiruvāimozhi 2-3-1)

Your gunās (attributes) are so sweet and inviting like delicious nectar for us to drink, absorb and enjoy.

ண்ு : refers to the easy accessibility of the Lord (Saulabhya guna)

ொரொளந்தீர்-- You strode the worlds (referring to the Trivikrama avathāram ). This is an example of the Lord's easy accessibility to all beings.

Āzhwār states that the Lord was easily available for him to mentally experience Him.

This is the reason for the immense love that sprang in Āzhwār's heart for the Lord.

ொவிதயம் ண் ொண் ிய

ுண்ுறடயீர்---

Your nature is so subtle that it makes us unable to see you with our gross eyes, sinful as we are.

"ும்றம ுமக்ு" – These two words at the end are to be connected respectively as shown below

"ும்றம அருும் ுவும் கதிவுணதரொம் ுமக்ு அன்த க ருும் மி இது என் த ெீர்"

to get the meaning as explained by Pillai Thirunariyūr Araiyar to Sri Nanjeer according to the commentator.

ுமக் ிதயொகமன்கறன்றுகநொந்துறரத்ததன், மொலொர்

தமக் வர்தொம் ெொர்வியரொனொல் --

எமக் ினி

யொதொனு மொ ிு

ொண் கநஞ்தெ, அவர்திறத்தத

யொதொனும் ெிந்தித்திரு

O' Mind! He (the Lord) is difficult to approach. What is the use of all the time repeatedly saying to the great Lord that we are His servants? From now on, let whatever may happen, let it be so for us (His possessions). Let you be thinking of something or the other about Him.

Āzhwār in this verse addresses his mind since his desire to see the Lord directly did not materialize. "What is the use of begging Him? He doesn't seem to want to bless us with His vision". After pondering for a little while, Āzhwār however feels that for this reason he cannot withdraw from the Lord. He then tells his mind, to think something or the other about Him, whether He fulfills his desire or not.

ுமக் ிதயொம் என்கறன்று– Saying even once that "I am Thy servant", is sufficient to bring His grace for reason of the eternal relationship. But saying the same repeatedly all the time may have caused pain to His divine heart.

மொலொர் தமக்ு கநொந்து உறரத்து என் – Saying this repeatedly for a long time to the Lord, desiring to see Him directly, is of no avail.

ஆர்த்ததொ வொ யதி³ வொ த்³ருப்த: தரஷொம் ஶரணொ ³த:

அி: ப்ரொணொந் ித்யஜ்ய ரேிதவ்ய: க்ருதொத்மநொ

(Srimad Rāmāyanam -YuddhaKāndam 18-28)

The words uttered by the Lord in His avatāra as Sri Rāma, that "Enemy who has surrendered whole-heartedly in distress or half-heartedly in comfort, is fit to be protected by an evolved person even at the cost of his own life", have become untrue!

அவர்தொம் ெொர்வியர் ஆனொல் ---

Our Lord now has become inaccessible.

In the first half of the verse, Āzhwār concludes unless the Lord wills, these desires will not be fulfilled. The second half of the verse begins with the feeling, "May be we should withdraw from Him altogether". Once the desire to see Him with this physical body is not going to materialize, whether we attain Him or not attain Him, both are about the same. What is the use of food made available long after hunger is gone? - Sentiments similar to Sri Āndāl's, in her verses.

க ொம்றம ுறல ள் இடர் தீர் த ொவிந்தற்ு ஓர் ுற்தறவல் இம்றமப் ிறவி கெய்யொதத இனிப்த ொய் கெய்யும் தவந்தொகனன்

(Nāchiyār Thirumozhi 13-9)

Why not wait until the Lord fulfills the desire? This is possible for only those who can bear the separation from the Lord. Sri Periya Vācchān Pillai draws here a parallel to the state of Sri Seethā Dйvi when Sri Rāma (to fulfill the words of Dasarathā), decides to go to the forest alone leaving her behind.

ஈர்ஷ்யொ தரொகஷௌ ³ஹிஷ்க்ருத்ய ு⁴க்த தஶஷமிதவொத³ ம்


நய மொம் வ ீர விஸ்ரப்தத		ொ ம் மயி ந வித் யதத

(Srimad Rāmāyanam - Ayōdhyā Kāndam 27-8)

"O' The Valarous Lord! Giving up jealousy and anger, like leaving the left over water after drinking, trusting my words, take me along with you; for I have no fault that should be reason enough to cause separation from you".

Sri Seethā states thus, indicating that she would not live separated from her Lord, Sri Rāma. This is the reply of Sri Seethā when Sri Rāma refuses to take her with him to the forest citing that the jungle is home to wild animals and demons and therefore dreadful and she is too gentle and soft to tread the same. Being upset with Sri Rāma, out of love for Him, Sri Seethā makes this statement.

Sri Periyavācchān Pillai gives an expanded commentary here. Sri Seethā’s reasoning is like this. If Sri Rāma were to let Sri Seethā accompany him to the forest she will also be glorified by the people of the world for her action. Sri Seethā is asking Sri Rāma whether her rise to fame makes him feel jealous and angry and whether that is the reason that he is against her accompanying him to the forest. She further implies Sri Rāma, being a disciple of the great Āchārya Sri Vasishta, should give up things that need to be given up

like jealousy and anger (ஈர்ஷ்யொ தரொகஷௌ ³ஹிஷ்க்ருத்ய ு⁴க்த தஶஷமிதவொத³ ம்)

நய மொம்: (Please take me) Meaning if jealousy and anger are given up, then the person will be able to work for the benefit of others.

வ ீர- Because you are valorous, you will have no problem looking after me in the forest.

ொ ம் மயி ந வித்³யதத : “I have no sin” meaning that I have no fault that should be reason for separation from you since I will not live without you.

அவர்திறத்தத யொதொனும் ெிந்தித்திரு --

When Āzhwār’s mind questions him as to whether he should consider both as the same whether we attain or not attain the Lord's vision for after all He is needed for our "being" (existence), Āzhwār concludes that we don’t need to reach Him for our "being". Since we are His body, "if He is", "we are" also automatically. Āzhwār then directs his mind to think of something about the Lord to while away the time. Even if He says that He doesn’t need us, by thinking of that always, we can still live.

Āzhwār states similarly in Thiruvāimozhi,

" ொவி நீ என்று ஒன்று கெொல்லொய் ொவிதயன் ொணவந்தத"

(Thiruvāimozhi 4-1-3)

Similar sentiments by Sri Āndāl,

"ஒரு ஞொன்று கமய்ம்றம கெொல்லி ு ம் தநொக் ி விறட தொன் தருதமல் மி நன்தற"

(Nāchiyār Thirumozhi 13-9)
இருநொல்வர் ஈறரந்தின் தமதலொருவர் எட்தடொ
கடொருநொல்வ தரொிருவரல்லொல், திருமொற்ு
யொமொர் வணக் மொ தர ொவம் நன்கனஞ்தெ
நொமொ மி வுறடதயொம் நொழ்

O' Good-natured mind! Who are we to reach the Lord of Sri Lakshmi, who can be obtained only by those who are exalted like the eight Vasu deities, the eleven Rudrās, the tweleve Ādityās, and the twin Aswins? Of what value is our obeisance, arising from our little selves? Our loss is due to our demerits alone. Wonder indeed that we harbor such hopeless desires.

It is said that the reason for the sentiment expressed by the Āzhwār in this verse has been interpreted in three different ways by Sri Nampillai. Āzhwār withdraws from the Lord considering himself to be overly zealous without realizing his demerits being lowly and limited and feeling that the Lord is attainable only by celestial deities who are exalted on account of their knowledge and power. The second interpretation is that Āzhwār makes

the statement with some disgust in his mind that such grace will only befall the dйvas who are after various material things from the Lord and not him desiring only the Lord. The third interpretation is that Azhwar makes similar statement with disgust in his mind that such grace will only befall dйvas who adopt various other means to attain the same unlike himself who takes the Lord alone as the means.

இருநொல்வர் ஈறரந்தின் தமதலொருவர் எட்தடொு ஒருநொல்வர் ஓிருவர்– refer to

the 33 dйvās (celestial beings). எண்மர் திகனொருவர் ஈரருவர் ஓிருவர் (Sri Poikai Pirān's Mudal Thiruvandhādhi –52 ) as well as ுப் த்து ூவர் (Thiruppāvai –20). த்ரயஸ்த்ிம்ஶத்றவ தத³வொ: as also mentioned in the Vйdas

அல்லொல் - Other than the 33 dйvas who are exalted on account of their knowledge and power.

திருமொற்ு யொமொர் வணக் மொர்-- To attain the Lord of Sri Lakshmi, how are we qualified? Only the exalted ones can attain Him. Of what use is our obeisance to Him?

ஏ ொவம்! - To lose Him even when He is so close, is solely due to our demerits. Even

when He appeared in our hearts, not able to visualize Him directly is also because of our sins.

நன்கனஞ்தெ - O' Good-natured mind!

நொம் மி நொழ் உறடதயொம் -- We are overzealous and ambitious and harbor hopeless desires in vain. As in வளதவழுலு (Thiruvāimozhi 1-5), Āzhwār considers himself not meritorious due to faults and therefore not fit to reach the Lord of Sri Lakshmi.

நொழொலமர் ுயன்ற வல்லரக் னின்னுயிறர

வொழொ வற வலிதல் நின்வலிதய – ஆழொத

ொருநீ வொனுநீ ொலுநீ தீயுநீ

நீருநீயொய் நின்ற நீ

O'Lord! Thou art the floating earth, Thou art the space, Thou art the wind, Thou art the fire and Thou art the water. Thou art the inner controller of all these primordial elements as well. Indeed, Thy valour took the sweet life out of the mighty demon Rāvana, who tried to battle with you on account of his ego.

Āzhwār, who tried to withdraw from the Lord citing his demerits, is enraptured by the Lord who showed His nature of being the underlying support of the entire cosmos and His might in destroying the demons. Āzhwār again begins to glorify the Lord attracted by His nature. Āzhwār feels as though the Lord's might that overpowered the demon Rāvanā is in some ways less striking than His might engulfing him.

நொழொலமர் ுயன்ற வல்லரக் னின்னுயிறர வொழொ வற வலிதல் நின்வலிதய

- Rāvana who caused Sri Rāma to be separated from Sri Seethā having forcefully abducted her, with heads swollen by ego being the king of the demons sought to battle Sri Rāma and lost his dear life. It feels for the Āzhwār as though the feat of destruction of that evil Rāvana is mighty small compared to the way that the Lord turned him around towards Him from retreating away considering himself to be not meritorious.

Āzhwar also implies that those who withdraw from the Lord thinking that they are not meritorious are also like Rāvana, who separated the divine mother from the Lord.

ஆழொத ொரும் நீ வொனும் நீ ொலும் நீ தீயும்

நீ நீரும் நீ ஆய் நின்ற நீ--- The five great elements themselves exhibit mutual incompatibility. For instance earth can dissolve in water and water can put out the fire. Yet the Lord who is the cause of these great elements make them function together, being Himself their inner controller. Āzhwār implies therefore what surprise is there in Lord being able to turn him around also.

நீயன்தற ஆழ்துயில்வ ீழ்விப் ொன் நின்றுழன்றொய்

த ொகயொன்று கெொல்லிகயன் த ொகநஞ்தெ—நீகயன்றும் ொழ்த்து ததெம் தினும் ற க்க ொள்ளொய் ண்ணன்தொள்

வொழ்த்துவதத ண்டொய் வழக்ு

O' mind! You are the one striving forever to throw me into the depths of misery. What is the use of repeating the blame game? Let it go. Even when I instruct you about the easy accessible nature of the Lord, you don't accept it being upset with me. Understand that paying benediction on the lotus feet of Sri Krishna is the most appropriate action (for us).

Āzhwār feels sorry for all the lost time (despite the Lord being near), dislikes his mind for not preventing his withdrawal from the Lord.

நீயன்தற ஆழ்துயில் வ ீழ்விப் ொன் நின்றுழன்றொய்–

ஆழ்துயர் - The depths of misery arising from his withdrawal from the Lord considering himself to be not meritorious or arising from eternally indulging his senses in the mundane world.

Āzhwār makes the mind as the reason for this.

His mind reminds him of all his own praises expressed in the earlier verses

ுந்துற்ற கநஞ்தெ! (1)

யொதம தெதயொம், என்கனஞ்ெினொர் ெொர்ந்கதொழிந்தொர் (7)

நன்கனஞ்தெ (10).

த ொ ஒன்று கெொல்லி என் த ொ கநஞ்தெ— Āzhwār points out to his mind that it must

have prevented him from falling into the depths of despair. He then tells the mind to let go this discussion of who is to blame.

உ ததெம் தினும் நீ என்றும் ொழ்த்துக் ற க்க ொள்ளொய் – Āzhwār further says

to his mind, "Do not think that the Lord's nature is only transcendental. Easy accessibility is also His nature. Even when I have instructed you thus, you have long ignored this, being angry with me".

ண்ணன் தொள் வொழ்த்துவதத வழக்ு ண்டொய் – "Since the Lord is ever ready to

accept us, we should not withdraw from Him. Singing the praises of the lotus feet of the benevolent and the ever gracious Lord Sri Krishna is the most appropriate and right action for us".

வழக்க ொு மொறுக ொள் அன்று அியொர் தவண்ட
இழக் வும்	ொண்ுமிறறவ – இழப்ுண்தட
எம்மொட்க ொண்டொ ிலும்யொன் தவண்ட என் ண் ள்
தம்மொல்	ொட்ு உன்தமனிச்ெொய்

O' Lord! The humble request of mine is not unjust. (Even in this world), righteous masters are seen to fulfill the requests of their servants even if it entails some personal loss. O' Master! Fulfilling my request will cause no loss to you. Accept my humble request and take me as Thy servant and reveal the beauty of Thy divine Form.

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