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In this verse, Āzhwār tells the Lord, that if He wouldn't let him withdraw from Him, then He should reveal His beautiful divine form to his eyes.

ஓு வழக் ன்று மொறுக ொள் வழக் ன்று – Taking avatharās in this mundane world

of Jīvās who are of limited knowledge as well as instructing them to perform certain acts for certain results, do not help.

மொறு – return favor

அியொர் தவண்ட இழக் வும் ொண்ும் - Even in this world, righteous masters are seen to fulfill the requests of their servants even at the cost of some personal loss.

Feeling as if the Lord indicates at this point that this will be applicable to Him only when one becomes His servant, Āzhwār addreses the Lord as இறறவ – O' Master!.

Implying, thereby it is an irrefutable fact that the Lord is the Master for all. Āzhwār claims that all others automatically become His servants only.

Āzhwār further enquires,

இழப்ுண்தட – "Would you ever want your devotees to suffer any loss?"

Feeling that the Lord wants him to show some semblance of service on his part, Āzhwār further states,

எம்மொட்க	ொண்டொ	ிலும் யொன் தவண்ட	–(ஆ ிலும் யொன்தவண்ட
எம்மொட்க	ொண்ு)	– "Treating my simple request as a complete act of service, you
should fulfill my wishes".
என் ண்	ள் தம்மொல் உன்தமனிச்ெொய் ொட்ு		- reveal the beauty of Thy divine
Form.

Similar to the statement by Sri Seethā Dйvi who wanted to embrace the Lord in the same place and form she was at the time instead of some other location and form --

யதொ² தம் ுருஷவ்யொக்⁴ரம் ொ³த்றர: தஶொ ொ ி⁴ ர்ஶிறத

ஸம்ஸ்ப்ருதஶயம் ஸ ொமொஹம் ததொ² ுரு த³யொம் மயி (Srimad Rāmāyanam -

SundaraKāndam 40- 3)

"Please show me your compassion so that I (who has immense love for Sri Rāma) with limbs wasted due to separation, become embraceable by that tiger among men".

த ொவிந்தற்த ொர் ுற்றதவல் இம்றமப் ிறவி கெய்யொதத இனிப்த ொய்ச்கெய்யும்

தவந்தொகனன்f(Nāchiyār Thirumozhi 13-9)

Āzhwār doesn't want to wait until he gets to reach the eternal realm (Parama Padam)

ெொயொல் ியொறன உள்ளறியொரொய் கநஞ்தெ

த யொர் ுறல க ொுத்தொர் த யரொய் – நீயொர் த ொய்த் ததம் ூண் ுறவத்து ஊன் அறிந்தறிந்தும் தீவிறனயொம்

ொம் ொர்வொய் ற நீட்டல் ொர்த்தி

O' mind! Pūthanā, ignorant of the real nature of the dark coloured infant Krishna, being a demoness, tried to kill him by feeding him with her breasts smeared with poison. You repeatedly indulge in self-degrading, sense oriented actions, even when you are fully aware of their effects. This is like sticking your hand into the mouth of the serpent like Samsāra which only leads to demerits. In comparison (to Pūthanā), you are even lower.

Āzhwār in the previous verse requested the Lord to show His beautiful form. When the Lord accedes to his request, Āzhwār feeling his lowly self to be unfit to receive such a divine sight, withdraws from the Lord, chiding his mind.

ெொயொல் ியொறன - dark hued Krishna

உள் அறியொரொய் – unable to appreciate the fact that the transcendental Lord has come in the form of an infant child

கநஞ்தெ த யொர் ுறல க ொுத்தொர் த யரொய் – O' mind! Pūthanā's deception was

due to her demoness birth (her action befitting her birth)

நீயொர்– In comparison, you appear even lower since you have been given a human birth and yet your actions are even more reprehensible.

ததம் ூண் ுறவத்து ஊன் அறிந்தறிந்தும் தீவிறனயொம்

ொம் ொர்வொய் ற நீட்டல் ொர்தி் -- Even knowing that indulgence in sense oriented actions lead only to the destruction of the good of the self, you are repeatedly drawn towards them. Your action is similar to someone sticking their hand into the mouth of the venomous serpent fully aware of the implication of such act.

ததம் ூண் – refers to the sensory pleasures

ொர்த்ததொ கரதிிதொ கநஞ்தெ ுதுயரம்

த ர்த்ததொதப் ீடழிவொம் த ச்ெில்றல– ஆர்த்ததொதம் தம்தமனி (த்) தொள் தடவத் தொங் ிடந்து தம்ுறடய

கெம்தமனிக் ண்வளர்வொர் ெீர்

O' Mind! Ignoring all our misery, if we glorify the auspicious gunās of the Lord, who is in a state of meditative sleep, his beautiful red eyes closed, lying on the ocean with its roaring surging waves gently rubbing His divine body and the lotus feet, to say that it will somehow defame Him is not correct. Look directly and reflect on this.

Āzhwār in the previous verse, withdrew from the Lord thinking of the lowliness of his own mind. In this verse, he tells his mind that if it thinks of its actions, it is befitting to withdraw but if it thinks of the Lord's actions, it can approach Him.

கநஞ்தெ எதிிதொ ொர்த்து – O'mind, look directly and reflect on this.

ஓதம் ஆர்த்து – roaring surging ocean

தம்தமனி (த்) தொள் தடவத் – with the waves gently rubbing His divine body and holy feet

தொங் ிடந்து – lying on the ocean

தம்ுறடய கெம்தமனிக் ண்வளர்வொர் - as if in a meditative sleep (yōga nidrā)

with His beautiful red eyes closed.

The Lord lies on the ocean of milk making Himself, available for all His devotees.

ெீர் ுதுயரம்த ர்த்து ஓதப் ீடழிவொம் த ச்ெில்றல– If we were to glorify His

auspicious attributes, there is no room for talk of destroying His greatness.

ெீரொல் ிறந்து ெிறப் ொல் வளரொது

த ர்வொமன் ஆ ொக் ொல் த ரொளொ – மொர் ொரப் ுல் ி நீயுண்ுமிழ்ந்த ூமிநீ தரற் ிதத

கெொல்லுநீ யொமறியச் ூழ்ந்து

O' Lord! If you had not been born poor and not been brought up in luxury and love and not taken the name and form of a "dwarf ", would you not be able to repossess this earth, - that you had as (the great Varāha) once embraced and lifted it out of deluging waters, protected the same from destruction during dissolution and brought it out during the time of creation? Please pray tell the reasons so that we can understand.

Āzhwār in the previous verse enjoyed the Lord lying on the ocean of milk in a meditative sleep wondering whether anyone would seek Him. In this verse, he is attracted by His avatāra as "Vāmana" (the divine Dwarf) for it shows how the Lord's willingness even tobelittle Himself in order to receive His own possessions.

ெீரொல் ிறந்து--

மஹதொ த ஸொ ரொம மஹதொ ெொ ி ர்மணொ

ரொஜ்ஞொ த³ஶரதத²நொஸி லப்³ததொ⁴அம்ருதமிவொமறர (Srimad Rāmāyanam-

ĀranyaKāndam 66-3)

"O' Rāma, you have been obtained by great penances and deeds by the king Dasaratha, like the dйvas obtaining the nectar".

Sri Vasudйva by observing many vows obtained Sri Krishna as his son.

"Your birth as "Vāmana" was nothing like this.

ெிறப் ொல் வளரொது - you were not brought up in luxury with love and care by persons

of the stature of Sri Sumitrā or Sage Vasishta.

த ர்வொமன் ஆ ொக் ொல் - You took an avatāra of a "dwarf" to be like the other "dwarfs" of the land.

த ரொளொ – O' loving Lord!

Before describing His actions, Āzhwār is drawn towards the "sausheelya guna" (gracious condescension) and saulabhya guna (easy accessibility) of the Lord."எத்திறம்"

(Thiruvāimozhi 1-3-1).

மொர் ொரப்

ுல் ி நீயுண்ுமிழ்ந்த ூமிநீ தரற் ிதத- Āzhwār here is drawn by the Lord's love

of His possessions. The earth is His possession. As the great Varāha, He lifted it out of deluging waters. Protected the same earth from destruction during "pralaya" (dissolution) by keeping it safe in His belly and allowed it to come out during "srishti" ("creation"). Āzhwār is asking the Lord whether He couldn't repossess the same earth from Mahābali without belittling Himself.

கெொல்லுநீ யொமறியச் ூழ்ந்து– Unable to fathom the reasons, Āzhwār entreats the Lord to explain it Himself in detail.

"ஜந்ம ர்ம ெ தம தி³வ்யம் ஏவம் தவத்தி தத்வத:

த்யக்த்வொ தத³ஹம் ுனர்ஜந்ம றநதி மொதமதி தஸொர்ஜூந" ( Geetha 4-9)

"O'Arjuna! Whoever understands in truth my divine non-material births and actions, leaving his body reaches Me and is never reborn".

Even in Geetha, the Lord only refers to the word, "தி³வ்யம்" but does not go into detail. So also the Vйdas, states the அவதொர ரஹஸ்யம் (the secret of the Lord's avatāra – divine descent) only as follows.

அஜொயமொதநொ ³ஹுதொ⁴ விஜொயதத

தஸ்ய தீரொ: ிஜொநந்தி தயொநிம்

(Purusha Sūkhtham-27)

"Birthless, yet He is born as many. Only the wise understands His avatārās".

ூழ்ந்தியொர் தவண்ினக் ொல் ததொன்றொது விட்டொலும் வொழ்ந்திுவர் ின்னும்தம் வொய் திறவொர் – ூழ்ந்கதங்ும்

வொல்வறர ள் த ொலரக் ன் வன்தறல ள் தொமிியத்
தொள் வறரவில் ஏந்தினொர் தொம்

The Lord who once felled the strong glittering mountain like heads of the demon Rāvana scattering them in all directions with the enormous bow, takes the various avatārās with the desire to reach His devotees. Even when none take to Him despite His efforts, He still remains fulfilled (after return

to His eternal realm) and will not openly speak about it (to the divine mother). OR

The true devotees of the Lord, even when He doesn't appear for them in person despite uninterrupted worship, will never hate nor speak ill of the Lord.

Āzhwār in this verse states that the Lord when He reaches out to the sentient beings for their emancipation, even when they ignore Him, He doesn't take this into His heart much.

ூழ்ந்தியொர் தவண்ினக் ொல் ததொன்றொது விட்டொலும்

வொழ்ந்திுவர் as in எதிர் ூழல் ுக்ு (Thiruvāimozhi 2-7-6), The Lord takes various avatārās in order to emancipate the embodied beings. Despite this, if humans ignore Himand do not heed Him, He still remains satisfied that He had done His efforts.

ின்னும் தம் வொய் திறவொர் – Even when He is alone with Mother Lakshmi, He will not express His disappointment.

The Sūtra # 364 in the third prakaranam of Sri VachanaBhūshanam, "அறிவிக்

உியவன ப் டவொய்

திறவொதத

ஸர்வஞ

விஷயங் ளுக்ும்

மறறக்ுகமன்னொநின்றதிதர"

and

its

commentary

Sri

Manavāla

Māmunigal

explain the meaning of this pāsuram.

The second meaning given for this by Sri Periyavācchān Pillai is in respect of the

devotees of the Lord. ூழ்ந்கதங்ும் வொல்வறர ள் த ொலரக் ன் வன்தறல ள் தொமிியத்

தொள் வறரவில் ஏந்தினொர் தொம் – The Lord who as Sri Rāma once felled the strong glittering mountain like heads of the demon Rāvanā scattering them in all directions with the enormous bow

அியொர் ூழ்ந்து தவண்ினக் ொல் ததொன்றொது விட்டொலும்

வொழ்ந்திுவர் - Even when the Lord who took avatāra as Sri Rāma doesn't give His vision to His devotees, true devotees, will console themselves saying that "we are His possessions and He is the Master and we should follow whatever He sanctions". They will not talk about this to anyone else either.

தொம் ொலொப் ுண்டொலும் அத்தழும்ு தொனிள ப்
ொம் ொலொப் ுண்ு ொுற்றொலும் – தெொம் ொதிப்
ல்லுருறவ கயல்லொம் டர்வித்த வித்தொ உன்
கதொல்லுருறவ யொரறிவொர் கெொல்லு

O' Lord! Despite sustaining bruises from being knotted around by the serpent, Kāliya which gave you marks that made the ones you sustained from being tied with a rope by mother Yashōda look small, unmindful of any of these hardships, you continue the acts of creating the various forms of the sentient beings allowing them to grow, remaining as the cause of the cosmos. Who can understand Thine ancient form? Please pray tell it yourself!

Āzhwār in the previous verse said that the Lord would not develop hatred even when the humans in this mundane world do not heed Him. In this verse, he further states that the Lord will never give up the jīvās (the sentient beings), even when they cause Him harm out of love or enmity.

தொம் ொல் ஆப்ுண்டொலும்

- Even when mother Yashōdā tied Him down with a rope wishing to discipline thinking that He is her child, the Lord joyfully accepted it.

- the marks from

Yashōdā's rope seemed like nothing compared to the bruises caused by the large venomous serpent Kāliya. The Lord sustained them also without ever minding them.

The Lord despite being abused by the jīvās immersed in this mundane world goes on with His work and brings forth the entire cosmos with its various forms of life.

- Who can know (understand) Thine

anicient form? Please pray tell yourself.

"The ancient form" means here the ancient relation between the Lord and the jīvās

- the owner or the possessor and - the possessions. The owner will not let go of his possessions.

O' naive mind! If we begin to talk about His qualities, they are limitless. In this ancient land, during the great Bhāratha war, placing the five helpless

Pāndavās as the enemies of the great army of the Duryōdhanā, did He notprotect them day and night? See for yourself.

Āzhwār in the previous verse, described how the Lord protected the devotees in His youth as child Krishna. In this verse, Āzhwār describes how He sheltered His devotees when He grew up.

- The Lord's "gunās", (attributes) are limitless and difficult

to describe.

- O' naive mind! You don't know what is good and what is bad.

("desire towards the Lord is good" and needs to be developed "desire towards the rest is bad" and needs to be given up)

- The Lord instead of getting rid of the burden on this ancient earth in the

form of Duryōdhanā and his army by Himself, He placed the five Pāndavās as their enemies and protected them day and night allowing them to become victorious.

- If you desire to see Him, you can see His real form.

If we wish to see the beautiful form or talk about the deeds of the gracious Lord who as a dwarf mendicant received as gift all the worlds (from the demon king Mahābali) and graced the same by pervading them (as Trivikrama), should not our good mind with intelligence feel ashamed?

Although in the previous verse, Āzhwār says to his mind "See", in this verse he points out that compared to the desire and the eternal efforts that the Lord takes to repossess the wayward jīvās, our desire to see Him or reach Him is so infinitely small and therefore should make our intelligent mind feel ashamed.

- If we desire to see and begin to talk about His resplendent form, our good mind bestowed with intelligence, must feel ashamed considering our own form and His gracious deeds.

- As a dwarf mendicant (Vāmana celibate), the Lord graciously accepted the

gift from Mahābali, and taking the giant form as Trivikrama , pervaded and graced all the worlds with His lotus feet.

The efforts that the jīva takes to reach the Paramātma, are infinitely small compared to the eternal efforts mounted by the gracious Lord towards the jīvas.

" " - (Thiruvāimozhi 1-5).

The lotus feet of the Lord with the hue of the dark clouds, placed on the sacrificial land of Mahābali, at that time, grew and expanded, pervading all the worlds, making this earth and its surrounding oceans disappear from the sight. Today on this earth, the same divine lotus feet engulfed my mind to protect me from falling into the terrible hell (the mundane life - Samsāra).

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