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Āzhwār in this verse expresses his wonderment as to how the divine lotus feet of the Lord that once spanned the worlds came to be entrapped in his mind. The main reason for this of course is the Lord's desire to protect the jīvās from the clutches of the Samsāra (the mundane life).

- means terrible hell. It is used here in two ways:

i. the mundane life (Samsāra)

ii. "Turning away from the Lord". For the wise, turning away from the Lord is like falling into the terrible hell.

- to protect from falling into.

- today, in this world itself, entrapped by

my mind.

"In order to protect me from falling into the terrible hell, the divine lotus feet of the Lord entered my mind and became in turn entrapped".

ர் உ - The lotus feet of the Lord with the hue of the dark clouds

ர் உ ர் உ - at that time, grew and expanded, pervading all the worlds, making this earth and its surrounding oceans disappear from the sight.

- disappear from the sight.

The sovereign Lord entered and engulfed my mind. All my unrighteous acts and their effects, which have been ruling over me with great pride from before and torturing me, unable to find space to subsist, appear to be screaming, weakened as they were from running here and there.

Āzhwār, in this verse, describes how all the unrighteous "karmās" and their effects automatically vanished once the Lord entered his mind.

Similar to "

" (Peri Āzhwār Thirumozhi 5-2-10), The

Soveriegn Lord entered my mind with all His attendants.

- unrighteous acts and their effects

– torturing,

ு – pride of wealth

- torturing with pride.

means ruling over

- running all over to the point of feet giving way

- screaming

- today.

கய

O' mind! (Not holding on to the Lord), may you be weak or (holding on to Him) may you be strong. I give you this invaluable teaching. The Lord is (truly) the mother and the father for all beings, whether He protects us or not from the weakening effects of the hard grips of the attendants of Yama (the deity of justice) and their unleashed dogs.

Āzhwār in this verse tells his mind that the Lord is the ultimate Saviour whether one holds on to Him or not, therefore its duty is to take Him as the refuge whether He protects or not.

- Be weak not holding on to the Lord (and holding on to

the material things) or be strong by holding on to Him (and not holding on to material things)

: O' mind! I will tell you what is in your good interest. Whether

the Lord protects us or not, He is the natural Saviour for everyone.

- When the attendants of Yama, the deity of justice,

take the jīva to the abode of death, the jīva becomes weakened by their hard grip.

- Not allowing the dogs of the Yama's attendants from further

weakening the jīva

- the Lord protects us or even if He does not

- He still remains as the mother and the father for

all beings.

(Thiruvāimozhi 5-8-8).

Whether one holds the Lord as the refuge or not, the Lord always remains the ultimate protector for all beings and therefore whether He does or not protect, we must take Him as our refuge.

ள க ொ

The Lord alone takes several peerless incarnations. He has no compeers. He also is the inner controller of all other beings. If He ever withdraws from His acts of protection even for a minute, the world will go upside down. After dissolution, when He brings forth again this entire creation out of compassion for the trapped jīvās, who on this earth can fathom all His deeds of protection?

Āzhwār in the last verse stated that the Lord alone should be taken as refuge because of our natural relationship to Him, whether He protects us or not. In this verse, Āzhwār by his arguments, proves that the Lord alone is the protector and therefore there is no question of Him not offering sheler.

- He alone takes several divine incarnations out of his own

will, in order that the embodied sentient beings can be emancipated from the mundane life (samsāra). This action of the Lord itself is a proof that He is the shelter.

ளப்ு ஒ - There is no compeers (in this respect). That means that there is no one else who can be our refuge.

- He also is the inner controller of all other

beings.

ஷ : (Brahadaranyaka Upanishad 5-7)

"This inner controller and eternal Paramapurusha is thine Self (Āthmā)".

Since all beings are under His control and will, what doubt can there be about Him being the protector?

- If He withdraws from His act of protection

even for a minutest period, the worlds will go upside down. The very fact that the world is still stable, proves beyond any doubt, that He remains always steady in His acts of protection and by implication He is the protector for all.

- After pralaya (dissolution), when all the entrapped

sentient beings remain indistinguishable from the non-sentient entities, the Lord out of compassion for them, brings forth this creation and carries out several acts all meant to help in the emancipation of the sentient beings (the jīvās). He remains as their inner controller all the time, provides Vйdas and scriptures, and also takes several incarnations to show them the way.

- Who in this world can fully fathom these acts of the

Lord? (None can).

Let who ever do whatever. Will it ever be possible to search all over this large world and correct people's actions? (I am happy that) I got rid of the terrible owes of the mundane life from my mind, which has the wealth of being the residence of the Lord, due to the divine grace of the sovereign Lord of the eternal beings, who took birth as the loving Sri Krishna (Kannan Empirān).

Āzhwār in his previous work has tried to give advice and change the people of the world.

- (Thiruviruttham - 96).

Some people began to question Āzhwār as to how far he succeeded in his efforts to change the world. In this verse, Āzhwār gives his reply.

In the last verse, Āzhwār stated that the Lord is the ultimate refuge and shelter for all. Despite this, since the Lord has given freedom in actions to the sentient beings, all His efforts do not always take effect in the majority of beings. Āzhwār also feels here that even if he tries to correct their ways, no one cares to listen. In this verse, he expresses his happiness, that the Lord's efforts have taken effect in his case.

Sri Periyavācchān Pillai compares Āzhwār's happiness to that of someone who escaped with his precious treasure from the way-side robbers.

- Let who ever do whatever. It is not possible for us

to search all over this large world and correct and change the actions of all beings.

Although Āzhwār had indulged in reformation of the world, had previously expressed his disappointment with these efforts in Thiruvāsiriyam,

- (Thiruvāsiriyam-6). "O' the nature of the world!"

Similar to his feelings expressed in the last verse of that work (which begins with " ") that he was happy to escape from the worldliness,

" ", here also, Āzhwār expresses the same feeling.

He who is the sovereign Lord of all the Nityasūris (eternal stars), made Himself easily accessible to all by taking birth among the humans as the loving Sri Krishna (

). I got rid of the terrible sorrows of the samsāra (mundane life) from my mind, which has the wealth of being the seat of the Lord, due to the divine grace of that easily accessible Lord Krishna.

வ

My self and my mind consented to have our terrible karmās chased out into the forests and the mountains, beaten by the rod of grace showered by our Lord with the great divine form with the hue of darkness itself.

Āzhwār in the previous verse, stated how he got rid of the terrible owes of the samsāra, with the help of the divine grace of Sri Kannan Empirān. In this verse, he states clearly that his contribution in this is one of merely consenting to the Lord's intervention.

Āzhwār indicates that both his self and his mind consented. What was obtained by this?

: This resulted in the effects of

both the righteous and the unrighteous actions (the terrible karmās),which kept him away

from the Lord, were totally chased out (into the forests and the mountains).

Answering to the question as to whether the Āzhwār had anything to do with this, he replies next.

- (There was nothing I did). All this happened

merely by the divine grace of the Lord with the beautiful form of darkness itself- as if the grace came in the form of a stick and beat the karmās and chased them out - meaning that the Upāya (means) was merely the grace of the Lord.

O' Sovereign Lord! Your beautiful divine face brimmed with happiness, that time when you grew as Trivikrama, spreading your divine feet, adorned by the anklets, all over. Was your joy because thine divine feet measured this

earth or because your crown measured the space? We do not know! What a wonder!

Āzhwār in the previous verse by "

indicated that he became

blemishless

and

" indicated

that

this

was

achieved

through His grace. Therefore, the only thing left now for the Āzhwār was to enjoy the Lord. He begins to enjoy the Lord in this verse.

- If the Sanskrit word "^{3 4}"("child") is

altered in Tamil to "	" , the word "	^{3 4}" which refers to a child, by implication
can be taken to mean "beauty".
When Āzhwār said "		", the Lord became

extremely happy and his face brimmed with joy. Āzhwār here enjoys His beauty.

Āzhwār enquires the Lord whether the joy seen in His face is as a result of His divine feet which measured this earth or his crown which measured the space.

Alternately,

can be taken to mean "pearls".

and

நீ

(Thiruviruttham-50)

Since both the divine ornaments (anklets and the Lord's crown) are said to contain "pearls", it can be read as follows "whether the pearls in the anklets measured this earth or the pearls in the crown measured the space?".

ெிலம்ும் கெறி ழலும் (Mūndrām Thiruvandhādhi – 90).

It will then indicate that the Āzhwār is enjoying the beauty of the divine ornaments.

Also," " in Sanskrit means "joy". It can also be taken to read as follows, "whether the joy brimming in your face is from measuring the earth with thine divine feet or measuring the space with thine divine crown?".

- We do not know. what a wonder!

That divine form of the Lord, which cannot be seen by the physical outward eyes, if the inner mental eyes ever are able to understand and visualize, then

and there even the outward physical eyes will be able to see that divine dark form of the discus carrying Lord. We have not seen Him as yet today (for we haven't visualized Him with our inner mental eyes).

Āzhwār reminded of the beautiful divine form of the Lord (Trivikrama) who took the giant strides, wanted to visualize that form, but was unable to do so. Āzhwār after a moment of thought, states that the reason for our inability to see His divine form is our deficiency and not that of the Lord.

: Our physical outward eyes will see

the divine dark from of the discus carrying Lord that day. Which day?

ல்:That day when the inner mental eyes understandingthat divine form begin to visualize the same (then the physical outward eyes also will see that divine dark form of the discus carrying Lord).

: Today we have not seen that divine form of the

Lord (for our inner mental eyes have not understood and visualized that form)

Āzhwār had previously declared however,

- "both myself and my mind consented". Then what is the

meaning of him stating, "Today we have not seen that divine form of the Lord". Āzhwār implies here that only when a state of Parama Bhakthi (Peerless devotion) arises in the mind, when one is unable to bear the separation from the Lord (Paramātmā), then only even the physical outward eyes will be able to see the divine form of the Lord. Until then, this is very nigh impossible.

- refers to the physical outward eyes, which Sri PeriyaVācchān Pillai says are

similar to the "eyes" seen on the peacock's wings (" ") meaning they are "eyes" in name only.

The nature of My Lord, who is adorned by garland of blossoming Tulasi flowers, is not easily knowable to everyone. He has love for His devotees to the extent of their love for Him. For my self, who have abundant love for

My supreme Lord, He will remain easily accessible and reveal His form even in this world.

Āzhwār in this verse, says that supreme peerless devotion (Parabhakthi) does not develop easily for everyone. Āzhwār says that since he has developed such a state of "Parabhakthi" for the Lord, the Lord will easily reveal Himself to him.

- It is not possible ever for anyone to know the

nature of the Lord or measure His greatness.

: However much knowledge or power one has, it is not possible to know the Lord fully by one's own efforts.

³ஸ:

(Kйna Upanishad 2-3)

"He who thinks that Brahman is not known, to him it is known; he who thinks that Brahman is known, to him, it is not known. It is unknown to those who know well and known to those who do not know".

Who is that Brahman? Āzhwār indicates the "Lakshanam" (the characteristic attribute or mark"

: "My Lord who is adorned by the garland of

blossoming Tulasi flowers".

" - (declare also the ancient authors of the Pari Pādal of Sangam Tamil literature) (meaning "unless bestowed by the Lord who is adorned by the garland of Tulasi flowers, reaching the eternal state of liberation is not easy")

: will blossom (the Tulasi flowers as soon as adorned by the Lord, it will further bloom).

- He is as accessible and easy as the

extent of love, the devotees have for Him. The word "			" implies love based on
knowledge of the Lord.
ஷ	:	ஶி
ஷ	:	ஶி	: (Geetha 7-17)
		ஸ
		ஸ

"He who is always with me and loves only Me, is the wise and is the best among the four of them. For such a wise man, is very attached to Me and I am also attached to Him".

(Nāchiyār Thirumozhi 11-10).

- for me (who has "Parabhakthi"

supreme devotion for the Lord), my Lord will be easily accessible and reveal His form even in this world.

Unlike the old days, there is no room in my mind for my unrighteous karmās to reside anymore. For my mind is small and is overfilled with the auspicious gunās of my Lord with the red eyes. It is better for my terrible unrighteous karmās (which ruled over my mind before), to step out and leave my mind than to hang on trying to squeeze into it.

Āzhwār in this verse says that there is no place anymore in his mind for the "karmās" that have been eternally causing harm and hindrance to attaining the Lord, now that the Lord's kalyāna gunās have taken hold of his mind since he has been contemplating on them.

- Unlike the old days, karmās do not have

any space in my mind for them to be seated and ruling over the same

- my mind is small and does not

have enough space even for my master and the Lord with the red eyes.

- indicates that He is the Lord of all and also has enormous love for His

devotees.

- Instead of squeezing into a space once it ruled, it is better

for the karmās to step out and leave which would be more befitting.

- Āzhwār calls "the terrible karmās" in satire with a respectful term.

- like folding the legs and tucking in one's skirt, meaning squishing oneself into the narrow space.

Contemplation of the auspicious gunās of the Lord, leads to the elimination of the unrighteous karmās (sins). This is the inner meaning of this verse.

(We) Have the beautiful knowledge (that the Lord is the means) for eliminating our terrible unrighteous actions. (Thus we) Have become the shadow and the foot creases (the servants) to the lotus feet of our Lord - who in the ages gone by (as Sri Krishna) danced circling around with the pots on his head and who later reclined and rested on the large ocean of milk.

Āzhwār in this verse says that with help of the same supreme Lord, he got rid of all his adversarial karmās as well obtained the grace of serving His divine lotus feet.

- Realizing our weakness and inabilities to get rid of our sins by our good actions,

obtaining the beautiful knowledge that the Lord alone is the means, have become the servants to the lotus feet of our Lord, becoming like the shadow and the foot creases.

- means the foot wears or the creases on the sole of the feet.

Āzhwār explains also to whom we should be the servants.

- We became close like the shadow of the lotus feet of our Lord, who as Sri Kanna Pirān danced around with the pots on his head, who later went and reclined to rest on the ocean of milk. We also became His dear servants like His foot wear and the foot creases. This is compared by Sri PeriyaVācchān Pillai to the way Sri Lakshmanā served the Lord both in Ayōdhyā and in the forest.

The Lord Dāmōdarā (one with the imprints of the rope tied by the mother Yashōda on His waist) always wanted to be the servant. My great mind however, if instructed to serve, declaring that it will do only what is pleasing to itself , goes after its usual unrighteous actions descending to lowly state. What is to be done by us in this world?

Āzhwār in this verse says that even when he decides to be the servant of the Lord, his mind pulls him away entangled as it is with the physical body.

- The Lord always wants to serve His devotees. Sri Periya

Vācchān Pillai compares this to some people who like "bitter things" and "sour things".

"ற த்த

This is referred to as "āsritha Pārathanthrium"

Āzhwār says

here that it is seen in Sri Krishna who became Dāmōdarā.

- child Sri Krishna who willingly submits to his loving mother Yashōdā

and allows himself to be tied to the mortar with a rope and punished for "stealing butter". The word Dāmōdara means "one whose waist is tied around by a rope". It refers to the subservient action.

- My mind does not want to listen if instructed

to serve Lord Sri Kannapirān who serves His own devotees.

- Saying that " I will do only what pleases

me", the mind indulges in its usual lowly ways and unrighteous actions.

has the "ஏ" ( ஏ ொரம்) indicates that the mind will do this repeatedly.

- The term refers to the mind (but with respect here!), implying that "his great mind" will only go its way and will not heed any advice or instruction.

-The Lord wants to take hold of us and

even serve us if only we show some devotion to Him, while the mind moves away from

Him. Are we to listen to our mind, which is our possession or to our Lord who owns us?

Shouldn't we offer something (even though nothing is ours and everything is His) and seek that Lord, who destroys our adversaries like He splits the demons, who do not show even one little act of gratitude towards Him, into pieces by His discus. Why can't we understand fully at least one thing that forms His body? Why can't we at least have love towards ourselves?

Āzhwār in this verse says that if we have any brains, must we not seek the Lord.

- Knowing anything,

Since the Lord is the "antaryāmi" (the inner controller), and the shining light behind all knowledge, the act of knowing anything means that one has connected to the Lord.

–

(Mudal Thiruvandhādhi- 67).

- Why not love oneself?

Even if we do not have any interest other than ourselves, shouldn't we at least love ourselves? Loving one self will also result only in loving the Lord, since He is the antaryāmi.

- How come we do not seek

Him by offering some thing (even though nothing is ours and everything is His)?

- This adjective indicates as if the act is something great. The jīva is

mesmerized into thinking that everything belongs to him even though nothing actually is his and everything is the Lord's. In addition the jīva considers himself independent. In that state of delusion ("māyā"), since he will be giving up something that he considers

his, it is reasonable to use this adjective here.

Will the Lord be pleased by this deluded act of the jīva? Apparently yes by the words of the Āzhwār from Thiruvāimozhi.

கள த

(Thiruvāimozhi 8-1-10)

Sri NammĀzhwār here out of gratitude offers his own self "ātmā" (which is the possession of the Lord), as though it belongs to himself.

(Thiruvāimozhi 8-1-10) - Hearing the words of the Āzhwār, the Lord reveals to Him the cosmic vision with thousands of arms, heads and eyes. This must imply that He must have been mighty pleased indeed.

The implication here is that we need to offer our own selves to the Lord even though the "ātma vastu" (the "self" entity) is really not ours.

- The Lord carries the discus only to get rid of the

adversaries of His devotees. Even when among the demons, if there should be someone like Prahlāda, He protects not only those devotees but also all their well wishers. He only gets rid of those demons, who never show any act of faith.

The implication here is that shouldn't we seek Him, who destroys our adversaries.

O' Lord with the resplendent hue of the dark sea! The ancient cause! Your nature is to destroy all our sins from the eternal past. Seeking You and merely hearing about Your beauty, as you lie reclined on the ocean of milk, we become weak in our legs, begin to lose our hearts with eyes bedimmed (with tears).

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