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- What I can tell you, is only this.

- these words are not for one day or one occasion. It is for all times.

- The Lord who has the hue of the ocean with the eyes that are red like the lotus indicating that "He is the sovereign Lord". He is the eternal goal.

- indicates unlike the worldly fruits which come and go, this is eternal and permanent without any return.

He is also the means of protecting against

return to the worldly life samsāra.

- O' Mind, you remember this.

O' Lord! Please do not frown at the people of the world since they will worship you only to fulfill some small desires, for they do not have the wisdom of considering you alone as the refuge and the goal. In this world such wisdom does not arise that easily. For us who has obtained your grace however, the conduct of the worldly will not arise even little.

The Lord points out to the Āzhwār that people of the world unlike him are always worshipping him to fulfill some of their small desires. Āzhwār in this verse requests the Lord not to get upset with them saying that it is only with His grace that the true knowledge of Him being both the way and the goal arises. For such beings, this conduct of the worldly will not arise even little.

- Please do not wonder why the people of the world fall at

your feet and worship you asking for small and material things instead of considering you alone as the means and the goal.

- How is it possible for the

worldly to know that you are the true refuge and the means ( )? meaning that this is only possible for all the eternal attendants and the liberated beings.

! - O' Almighty! (This indicates that the people of the world are small in their

knowledge and therefore will be unable to understand the greatness of the Lord in full measure)

- For all those like me who had Thine

grace, there is no such association with such petty desires.

ஃ ?

Contemplating on Sri Krishna who killed the seven bulls with the terrible horns all at once for the sake of Nappinai pirātti with arms soft and tender like the bamboo, we were fixed on the eternal realm beyond all the heavens for ourselves. That is "the way", is it not?

In this verse, Āzhwār says how he would overcome all obstacles in reaching his goal. Āzhwār answers the question by saying that the Lord who overcame the obstacles, which were in the way for the wedding of Nappinnai Piratti, would eliminate these as well.

Āzhwār who has been reveling in the thoughts of the Lord, says that he does not desire even the eternal realm beyond all the heavens.

- For us, we had desired the eternal realm beyond the worlds of the celestials such as those of Brahmā, Rudrā, Indrā and others.

ஃ ? - That should be our desired path, is it not?

The question then will arise, for such desires, there would be obstacles and how could they be overcome?

Āzhwār answers the question by saying that the Lord who overcame the obstacles, which were in the way for the wedding of Nappinnai Pirātti, would eliminate these as well.

- Since we hold Lord Krishna, in our minds all the time, these obstacles will be blown away like the seven bulls with the terrible horns which were in the way of the wedding of Nappinnai piratti with arms soft and tender like the bamboo.

may also be taken to mean "kept them away from our desires"

- May be taken to mean "kaivalya mōksham",

which is however devoid of " ⁴ ³ ³ "

Interpreted this way, it can also be taken to mean that the Āzhwār like Sri Hanumān (who turned down the eternal realm as he was drawn by the auspicious attributes of Sri Rāma and had been embraced by Sri Rāma himself) turns down even the eternal realm since Lord Krishna, the consort of Sri Nappinnai pirātti, is ever held close in his own heart.

- (Thirumālai-2) so declared Sri

Thondaradippodi Āzhwār.

மொ

( )

My mind, looking at the clouds, the dark mountains, the wide ocean, the dense darkness of the night, the Pūvai trees, which the bees don't seem to want to leave and everything else that is black in color, at the time of their sighting, thinking that they are the beautiful form of the Lord Krishna, wandered away from me.

In the last verse, Āzhwār established that the Lord Himself is the means for getting rid of all obstacles and for attaining the eternal beatitude. In this verse, he indicates, the ways to spend the time (for those who are so determined) until the mortal coil falls.

- seeing objects such as the dark clouds, the dark

mountains, the blue sea, the dense darkness, the bee laden dark flowers of the Pūvai tree,

- and every time seeing all other objects, not

mentioned, but black in color

- at every moment of sighting them

- thinking they are the form of the beautiful Lord

Kannapirān (Sri Krishna)

- my mind runs away toward them.

! !

He does not show lovingly, even once His compassion and grace pitying the mind of mine, which feverishly follows Him around, thinking of nothing other. O' how stone hearted is the Lord, who split the mouth of the demon in the form of the horse Kйsi!

In this verse, Āzhwār complains that the Lord is not coming forward to show His grace towards his mind which thinks of Him alone even when looking at all things black resembling His color. As declared in

(Thiruvāimozhi- 2-7-6), he does not think of all the efforts, the Lord has taken to receive him in all his previous births. With the physical body bestowed by Him and by His efforts, when finally desires are turned towards Him, if He shows even a little delay that appears as a fault of the Lord. However bad the child might have behaved, if the mother does not feed the hungry child, the mother will always be faulted.

- Without paying

attention to anything else but following feverishly (only the Lord),

, , ! - Even once He does not take pity and show His compassion and grace understanding that this mind of the Āzhwār has no others except Him

-Āzhwār refers to His mind (with respect)

! - O! No! How stone hearted has

He become now, He who once for the sake of the devotees, split the mouth of the demon Kйsi, who came in the form of a horse.

The mark of true devotees with broad minds and admirable qualities, consists in winning over the five sense organs that make the mind go astray thereby eliminating the resulting anger, and directing them instead towards the Lord adorned with garlands of freshly blossomed Tulasi flowers and having the vision of His divine feet. Is it not?

In the previous verse, Āzhwār complained that the Lord was not coming forward to show His grace. In this verse he says that true servant of the Lord should accept and abide by the will of the Lord and to express otherwise is wrong.

Instead of the ātmā (self), being the servant of the Lord and controlling the mind and the mind in turn the five senses, the way of the senses taking control over the mind.

- the five senses are described like the five strong and bad

fellows, since they are capable of pulling the mind in their directions. The Āchārya here compares them to those who control the government by bribing the officers. The words

of	the	Āchārya here	are -	"
of	the	Āchārya here	are -	"
		"			",
		ஷ	ஸ	ஸ	ஷ
		ஷ	ஸ	ஸ	ஷ
ஸ		ஸ	:			(Geetha 2-62)

"For the person whose mind is fixed on material things attractive to the senses, there develops a bond with them. Out of that bond arises passion. Out of the passion arises anger."

Excepting the experience of things connected with the divine, all other experiences directed towards material things, do not satisfy the senses and therefore only lead to more passionate desires and anger.

Āzhwār refers to elsewhere about how the indulgences in material things only result in fleeting little pleasures and how they will lead only to the growth of passion and anger

resulting

the

destruction

one's

own

self.

(Thiruvāimozhi 6-9-8),

(Thiruvāimozhi

6-9-9), "

" (Thiruvāimozhi 6-9-9),

Further Āzhwār shows that the senses when directed towards the Lord, the resulting sweetness will be unlimited.

- the lotus feet of the Lord adorned with garlands

of Tulasi flowers which remain freshly blossomed (as if they are still on their own terrain)

– that, which will add to the glory of the true Sri Vaishnavās with good and strong qualities, is (

), winning over the senses that

drag the mind towards the material things, getting rid of the anger and to direct all of the

senses towards the Lord and enjoy the sight of the divine feet adorned by the freshly

blossomed Tulasi flowers.

தமொ 52

Once taking the form of a dwarf celibate, He begged for three feet space of this earth. As Sri Krishna, pretending to drink milk from the poisoned breasts of the demoness Pūthanā, He sucked her life away. Our eyes desire only to see the peerless form of that Lord alone and nothing else. Will (my) tongue ever crave for anything else but sing the auspicious glories of that Lord?

Āzhwār in this verse, says that what he said in general for all Sri Vaishnavās actually materialized for him.

- Taking the real form of a dwarf (Vāmana) celibate. For His form actually made Mahābali to say "why don't you ask for more, I will give" To this the Vāmana replied that He did not need more than what He asked for.

– although may be interpreted as "pretending to take the form, like dressing up in acting ", here it means that He actually took the real form of a dwarf celibate.

- Just as the demoness Pūthanā took the

form of a mother saying that she would not bear to live without suckling baby Krishna

with poisoned breasts, Sri Krishna also took to her breasts as though He could not bear to

live without it. Expressing here, the same as Sri Poikai Pirān -

(Mudal Thiruvandhādhi- 11).

- The desire of our eyes is to

see only that matchless form of that Lord who suckled from the breasts of that demoness

Pūthanā.

– "Eyes will not see anything else at that time'' (meaning "will

see with determination". If the eyes were to begin to focus elsewhere, because of bashfulness, they would be unable to see other things also.

- my tongue will only indulge in

(singing) the glorious and auspicious attributes of that Lord and will not crave for anything else.

O'Lord, with beautiful divine red eyes, partial to thine devotees! I must tell you one thing. You always are thinking of what more you can do for your desire-less devotees. However for them, the eternal abode of Vaikuntam, which you want to bestow upon, will it be ever sweeter than the joy that their minds feel from reveling in your auspicious attributes?

Āzhwār in the last verse told the Lord that all his senses were reveling in His bliss. The Lord then reveals His intention of taking the Āzhwār to His eternal abode, Vaikuntam. Āzhwār states that Vaikuntam does not appeal to him as much as delighting in the thoughts of the Lord here on this earth.

! - " O' Lord with beautiful divine red eyes, partial to thine devotees! I must tell you one thing".

The Lord is omniscient and how come Āzhwār states that he would like to let Him know one thing? Here Swami Sri Periyavācchān Pillai's words in the commentary are interesting with the Pramānam.

" ". Āzhwār says to

the Lord, "Your eyes are red and bedimmed with overflowing affection and compassion for your devotees. I must therefore tell you this one thing".

- Towards your

desire-less devotees, You always are thinking of what more you can do for them, feeling

always not satisfied with what you have showered on them

					ஸ

				ஸ	(Mahā Bhāratham -

Udyōga 47-22)

"The words of Draupadhi, who yelled for Me from afar "O'Govinda!" have not left my heart like a debt overgrown with the interest".

These were the words of Sri Krishna long after the Pāndavās regained their kingdom and Draupadhi herself fulfilled her vows. The Lord had a special attachment and compassionto Draupadhi for she uttered His name when her own consorts were fully present, whom she did not consider as her protector. This is a testament to the Lord's overflowing affection for His devotees, which make Him feel ever unsatisfied.

"Your bestowing at a later time, Vaikuntam, your eternal abode for them as great gift, will it ever become equal to the joy that their minds derive now from reveling in Your kalyāna gunās". Āchārya's words here are of interest also -

"ஸ ³ ³ ஸ ³ " -

That which is to be attained sometime in the future, will it match the joyous experience of the present.

" ஸ "-

Swami Sri Krishnaswami Iyengar notes here that the clear meaning of these latter words of Āchārya's (ஸ்ரீஸூக்தி) is not available. It may possibly mean the following - "The joyous experience derived now from indulging and reveling in the kalyāna gunās of the Lord, currently at hand is better than the joy of the eternal abode that may materialize sometime in the future being assured of the same from scriptural statements".

We bowed to the holy divine feet of the Lord, who lifted and hurled the demon (Vatsāsura), who came as a newborn calf in the air and brought down the wood apple tree and its fruits, where another demon Kapittāsura was hiding. Lo! What a wonder! We cannot see the terrible sins anywhere near us! Did they vanish into the skies? Did they become immersed in the wavy sea? Did they blow away with the wind? Did they burn up in the fire? Did they hide in the forest?

When Āzhwār states that his current state of bliss being immersed in the kalyāna gunās of the Lord is better than anything that the future may bring, the Lord seems to ask Āzhwār what happened to all the obstacles in the way of this experience in the form of all unrighteous actions. To that query of the Lord, Āzhwār replies in this verse, that he is not able to discern where they seem to have disappeared.

(

- Where did my sins disappear? Did they vanish into the skies? Did they get immersed in the sea? Did they blow away with the wind? Did they burn up in the fire? Did they go to the forest?

- The sins are not seen even near us.(The "

from the word "

must be joined with "

").

The reason as to why the sins vanished into thin air, is explained by the first part of the verse.

- We

bowed to the holy feet of that Lord (Sri Krishna) who showed by his actions that He

would get rid of all obstacles, like the way he destroyed two demons at the same time, by

hurling and throwing the Vatsāsura who came as a newborn calf towards the wood apple

tree and brought down the Kapitthāsura who came in the form of the wood apple fruits.

That is the reason why our sins vanished.

Āzhwār uses the word " " (meaning,"sorrows") to refer to "sins" (unrighteous actions) since the latter is the cause of sorrows and misery.

The Lord by His appearance removes all mental agony. While it is hard for us to go near the Lord, who lies reclined on the bed of ādhi Sйsha, the serpent studded with gems in the ocean (of milk) with the surging waves, we can always fully visualize Him in our minds.

Āzhwār in this verse says that since all his karmās which were like obstacles vanished, he is able to actually visualize the Lord.

- By His appearance, (the Lord) removes all mental

anguish. This implies that the Lord on His own had come to receive the Āzhwār.

- The Lord who lies reclined on the gem

studded serpant, ādhi Sйsha in the ocean of milk with the surging waves nearby, as if practicing His "Yōga nidrā", with the intention of obtaining the Āzhwār.

- Although it is hard for us to reach near Him

		- Since He resides
always in our hearts, we can always actually visualize Him in our minds

ஸ	(Yajur Kan 1 pra 6) - "The Lord chooses a person. And a person
ஸ

chooses the Lord. He whom the Lord Himself had chosen without any doubt would reach the Lord."

This verse clearly shows that the Āzhwār was clearly a person chosen by the Lord as indicated in this Vйdic statement.

The Lord by Himself seems to have taken abode in my mind even without any obvious means adopted by me. My life however is sweet. What a

wonder this is! In order to bestow His grace to all beings, Lord Krishna Himself hiding His own true nature, form and attributes carries out their tasks without any need for them to resort to any other means. The same Lord remains far away unreachable to the demoniac beings. In ancient days, He himself strode over all the worlds. The means that wondrous Lord showed and how that came about, no one would know.

Āzhwār in this verse says that he also does not know why the Lord, Who is not easily attained for many, became so accessible to him.

- No means exist in me to have the Lord reside in my

mind always and yet

- my life however is sweet. - What wonder this is!

-The Lord incarnates descending into this

world changing His nature, form and attributes so that no being needs to look for any

other means. For did He not say "giving up all other means, take Me alone as your

refuge" in the charama slōkam in Geetha.

- The same Lord who told Arjuna "giving up all other means, take me as your refuge" became the charioteer for Arjuna, and stayed away from Duryōdhana, causing the destruction of his army from the arrows of Arjuna.

- However at His own desire, would come down to grace

everyone like He did when He strode over all the worlds with His lotus feet.

- the means that wondrous Lord showed (join this to

" " and how that came about, no one would know)

O' my mind! Won't the Lord not eliminate the ignorance and the desires in indulging in various things arising as a result of the invincible effects (both meritorious and otherwise) of our previous karmās from the ancient days, the Lord holding down the demon Hiranyan in the battle, tore his heart apart allowing his blood to flow, flooding all the lower grounds and put down his life and ego of his material wealth?

Āzhwār in this verse, replies the query of his own mind which was asking him how to get rid of the ignorance and the desires in various material things which had co-existed in us from the ancient days, saying the Lord who destroyed the demon Hiranyan, alone would also eliminate these.

O' my mind! Won't the Lord not eliminate the ignorance and the desires in indulging in various material things arising as a result of the invincible effects of our previous actions

(both "punya and pāpa" merits and sins), which have been with us from eternity? He would certainly do so. Is this a big effort for One, Who eliminated the demon Hiranyan?

the Lord holding down the demon Hiranyan in the battle, tore his heart apart allowing his blood to flow, flooding all the lower grounds and put down his life and ego arising from his material wealth?

Sri Thirumangai Āzhwār also expresses the same in his Periyathirumozhi.

(Periyathirumozhi 11-4-4)

ல் -

O'Lord with the divine resplendent form! I had lost myself immersed in thy pure sweet auspicious gunās. Please do not change that experience ever from now on. In the days ahead for me, the wealth that I besiege of you is not to do service at your divine lotus feet after attaining mōksha but merely not to ever forget thine divine feet.

Āzhwār in this verse, tells the Lord that he does not want from Him the kainkaryam of serving His lotus feet at the eternal abode after release from the mundane world, but all that he wants of Him is to be able to never ever forget His divine lotus feet.

! - O' Suzerain Lord! The One with the divine auspicious resplendent non-material form.

- also can be taken to mean, One who is all loving for even those with miniscule devotion towards Him.

- The one with attributes consistent with both "Paratvam" (transcendental

nature) and "Saulabhyam" (easy accessible nature) consistent with His love towards the devotees as well as all the gunās consistent with the "divya mangala vigraham" (the resplendent divine non-material form)

- Do not change that experience which you had showered on me unconditionally (similar to having a tax free land) ever (from now on)

- I had become fully ripe immersed in

your milk like sweet auspicious attributes. (Please do not change this experience which you gifted me unconditionally)

- For the days ahead

for me, I do not seek from you wealth of serving your divine lotus feet after attaining

liberation from this earthly life.

- I seek from you the wealth of not forgetting

ever thy divine lotus feet during the time ahead.

Sri Periyavācchān Pillai comments here that Āzhwār by this request also ensured His attaining the eternal beatitude. He compares this to the legendary story of Sāvithri and how she got her husband Satyavān's life back by asking the deity of death (Yama) for a child through her husband. The deity Yama turned down her initial request to give her husband's life back saying that it was his duty to take away the life of all beings when their allotted time of life runs out on this earth but he did tell her to ask him of something else. So she modified her request which Yama could not refuse.

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