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Will there be ever a question of forgetting about the Lord in the case of Āzhwār who considered everything as Krishna

	(Thiruvāimizhi		6-7-1).	The words	of the
Āchārya here are of interest.
"இவர்க்ு மறப்ுத்தொனுண்தடொ"	என்னில் "ப்ரக்ருதி ஸம் ³ந்த⁴ம்ுறடயொர்க்ு
வருமது நமக்ும் வொரொததொ"	என்று	⁴யப் ு	ிறொர்.	ஊரறடய	கவந்து

க ொண்ுவொரொநின்றொல், "நம்ம கமொன்றும் ிறழக்ும்"

என்று யங்க ட்ிருப் ொருண்தடொ?

Since everyone who is in the physical world with body has the limitation of forgetfulness, Āzhwār is afraid that even his lot may be similar to them. Āchārya draws a parallel here

to the feeling of Āzhwār to that of a house owner whose house is in the midst of all houses in the town being consumed by raging fire.

றர

The waves of the wide ocean surge and splash near the great Lord who lies in it in a meditative sleep. The moment we begin to think of His glorious names, the powerful effects of all our unrighteous actions, should leave us and reach the forest or other regions. Why is the delay in their leaving us? Do they wish to return to us?

Āzhwār in this verse speaks with joy since he had made sure of attaining Mōksha. He says that "pāpa" (sins) can not near him anymore.

The great Lord lies in meditative sleep over the wide ocean as if its surging waves massage His divine feet as they splash near Him. Since He is partial to His devotees, the moment we recall His glorious names with a view to chant, our sins should run away from us and reach the forests or other regions. Āzhwār says that the delay in them leaving us, make us wonder, whether they actually wish to return to us.

O' my mind! There is no other saviour wherever you may want to search, who will protect you from falling into this eternal, big and terrible hell of this material mundane life. Without looking elsewhere away from Him,

follow that wondrous Lord who is adorned with garland of sweet Tulasi flowers. Otherwise follow your evil ways.

Āzhwār in this verse addresses and instructs his mind and fearing that it might fail to turn towards the Lord due to the influence of the tendencies from its previous experiences.

:"Follow the wondrous Lord adorned with the sweet Tulasi flower garlands without looking elsewhere or follow your own ways of independence ("swātantaryam") indulging in the depths of material experince and destroy yourself. Before you decide to choose one of these two paths, listen carefully to what I have to say" declares the Āzhwār.

"O'mind! Wherever you may look, you will find no other saviour from this terrible and huge hell of this endless and eternal cycles of this mundane life ("samsāra"), except that wondrous Lord, adorned with the garland of sweet Tulasi flowers.

The glowing stars spread over the spacious skies, look like flowers with a variety of bright colored pollens thrown over the divine feet of the Lord of the universe when He measured the earth, by the various dйvās in their turn one by one as per the respective Vйdic rites.

Having obtained what he desired, Āzhwār began to look at the stars in the spacious skies and they appeared to him like flowers strewn by the dйvās over the divine lotus feet of the Lord when He took the giant strides over the three worlds as Trivikrama.

Sri Periyavācchān Pillai in his commentary of this verse, says that when Āzhwārs indulge in the worldly aspects, they see them only through their divine experiences. He further refers to the following, incident when an Āchārya by name Siriyācchān said the

following to Sri NamPillai,"Just as we cannot forget the material things even when we try to think of the divine, Āzhwārs cannot forget the Lord even when they look at the world".

ெிறியொச்ெொன், "ஶப்தொதி விஷயங் ளில் நின்றும் நொம் மீளமொட்டொதொற்த ொதல

ஆழ்வொர் ள் ^{4 3}வத்விஷயத்தில் நின்றும் மீளமொட்டொர் ள்"என்றுிள்றளக்ுப் ணித்தொன்.

- To establish and demonstrate to

everyone that He is the ultimate owner of this universe, the Lord took the Trivikrama

avathāram and measured the same with His divine feet.

In this verse, Āzhwār describes how the Brahmā and the other dйvās experienced the Trivikrama avathāram .

At that time when the Lord took His giant strides, all the dйvās including Brahmā, Siva, Indra and others respectively paid homage to those divine feet, following the Vйdic rites,The glowing stars in the spacious skies (known as Vishnu Padam) look like flowers with a variety of bright colored pollens thrown over the divine feet of the Lord by the dйvās at that time.

The Lord who came as Trivikrama and who grew high and measured the worlds like the central stick made of blue stone holding up the huge umbrella of the spacious skies, with the studded stars like the tips of the spokes and the moon, the king of the stars and the bright venus forming the connecting hollow rods, the same Lord is our medicine for our ills, the samsāra.

Āzhwār continues to enjoy the Trivikrama avathāram in this verse also.

- Āzhwār uses a simile here to describe the Trivikrama

avathāram. For an umbrella, there should be tips of spokes(

) spreading at the

top and a central stick (

)

for holding it. There should be rods connecting the two.

Āzhwār compares the spacious skies as the umbrella. The studded stars are likened to the tips of the spokes.

- The moon ( ) who is the king of the stars and

venus ( ), are the connecting rods (hollow bamboo stems).

- For the huge umbrella, the ever-lasting and

almost eternal skies (which is for ever until final dissolution),

- The Lord grew like a large central

stick made of blue stone for this huge umbrella (the skies) and measured the worlds.

Like in the bygone age, He relieved the sufferings of the dйvās by measuring the worlds, in this age, He is the medicine for all our ills, the samsāra (the birth and death cycles of the mundane life).

In that bygone age of the incarnation of Sri Rāma, the valiant and victorius Lord with the fiery red discus, chopped away the nose and the large ears of that terrible demoness Sūrpanakhā and returned back to His abode in the ocean of milk with the surging waves similar to the water laden dark clouds moving away from the blowing winds, settle back in the sea with the powerful waves.

Āzhwār in the previous verse sang the glory of the Lord in His Trivikrama avathāram. In this verse he speaks about Sri Rāma, who got rid of the demons.

Sri Periyavācchān Pillai's commentary of this verse, indicates that there were two methods of prose ordering this verse to get the meaning, used by the Pūrva Āchāryas (the Masters of the past). These were taught to Sri Nampillai by Sri Nanjeer. Since both ways of interpretation had some deficiencies, Sri Nampillai apparently gave a third method of interpretation without those deficiencies.

Both of the older teachings kept the first two lines of the verse as the simile to which Sri

Rāma is being compared. This required either a change of the word " " to

" " or add a new word " " at the end of the verse after the word " ".

In both the ways, the resulting meaning would be that the Lord Sri Rāma's action of getting rid of the demons and returning back to the ocean of milk is like that of the water laden dark clouds settling back in the seas. But these two ways of prose ordering the verse need to either change the word or bring in a new word.

Sri Nampillai on the other hand gave a different way which required no such

interpositions. He chose to make the first two lines of the verse as the "

", the

subject of comparison and the second two lines of the verse as the "

(the

simile). In other words, the action of the dark water laden clouds is like that of the action of Sri Rāma. This is similar to the 61st verse where Āzhwār looking at the star studded skies was reminded of the Lord's,Trivikrama avathāram. In this verse also, Āzhwār looking at the dark clouds moving in the skies breaking away from the winds settling back in the seas, is reminded of the deeds of the Lord as Sri Rāma.

- the blowing winds make the clouds move around in the skies. This is similar to Lord Rāma's avathāram taking place due to the prayers of the dйvās. After He fulfills their wishes, He also returns back to the ocean of milk like the clouds that moved away from the winds settle back in the seas.

- like the dark water laden clouds, Sri Rāma also is full of flowing

compassion

In this verse, dismembering of the demoness Sūrpanakhā stands for all of Sri Rāma's actions of destroying all of the rākshasās including Rāvana.

If only the dйvās realize in their hearts, that in the bygone age, Sri Rāma who threw the arrow piercing through the seven sāla trees and Sri Krishna who split the mouth of the demon Bakāsura who came in the form of a bird are in fact the same transcendental Lord, wouldn't their clasped hands worship Him thrice a day?

In the previous verses, the Lord's incarnations were talked about. In this verse Āzhwār feels sorry for the dйvās since they do not recognize the transcendental nature of the Lord although He exhibited this by His actions in the avathārams of Sri Rāma and Sri Krishna.

- the transcendental Lord,

- ( ) - heart (thoughts)

-if they realize in their hearts that He is

the transcendental Lord

- in that bygone age,

the one who pierced with the arrow the seven trees as Sri Rāma and slpit the mouth of the

demon bird as Sri Krishna

– Wouldn't the dйvās

worship Him with their clasped hands, three times a day?

They do not, since they egotistically consider Him as one among them.

O' mind! He will destroy the effects of our unrighteous karmās preventing them from causing misery and chase them away. Always deck that ancient and loving Lord, who is majestic and invincible like the mountain and who is known as Kйshava, Nārāyana and Mādhava,with garlands of words

In this verse, Āzhwār addresses his mind saying that it does not matter if the dйvās do not serve the Lord and instructs his mind to serve Him forever.

! - O' mind!

The effects of unrighteous actions that are with us, which cause terrible misery

- Will make them tremble and run away

- majestic and invincible like the mountain, ancient and

loving Lord

- the Lord with lovely locks of hair, (also the transcendental Lord who is God even for Brahmā, the creator and Siva, the destroyer)

- the abode and the Lord of the hosts of souls.

- the Lord of Sri MahaLakshmi.

- always adore the Lord with the garlands of

words.

A question may arise as to how it will be possible for us who are so low to reach that transcendental supreme Lord and garland Him? It is possible for He has divine mother in His chest and He also is Nārāyana. He is compassionate and loving for He is the abode of the hosts of all souls.

O' mind! Understand the Sovereign Lord, who carries the divine discus as an ornament, He is the wondrous Lord, who vanquished the ancient demon Rāvana staying close and causing havoc on his dear life and He wears thecool garland of Tulasi full of nice fragrance, who is glorified in the Vйdās. I have taught this to you.

In the last verse, Āzhwār told his mind to serve the Lord for ever. In this verse, he instructs his mind to understand that He is the wondrous Lord who vanquished the ancient demon Ravana (and therefore He will destroy all our adversaries), He is sweet (for He wears the cool fragrant Tulasi) and He is the Supreme (for He is glorified as such in the Vйdās).

- The Lord carries the ornamental divine discus which is capable of destroying the adversaries

He is the wondrous Lord who vanquished the ancient demon Rāvana, staying close to him and causing havoc on his dear life.

ஶொ	³ ஶ	ஸ
	ஸஶ்	:-(SrimadRāmāyanam-
	ஸஶ்	:-(SrimadRāmāyanam-

Yuddha Kāndam 60-3)

"The king of the demons, Rāvana, was immersed in sorrow thinking of the missiles of Sri Rāma, which were shining as lightning and resplendent like the Brahmādandam (Brahmā's weapon)".”

- the Lord who wears the cool garland

of Tulasi full of nice fragrance and who is glorified in the Vйdas

! - O' Mind! I have taught you this, which is not understood easily by others.

The destruction of the demon king Rāvana reveals that our adversaries and obstacles will also be destroyed. The reference to the Lord wearing the cool fragrant Tulasi garland indicates that He is sweet and finally He is glorified in the Vйdās and therefore He is the supreme Lord of all. Not everyone can understand this.

- அ

Understanding, that enjoying the Lord in the eternal world to be a good thing, if you wished for the same it would not be unobtainable. (On the other hand) giving that up, if you preferred to stay in this world and enjoy all the wordly pleasures, it would still be possible. O' my dear mind! Learn to sing benediction to the divine holy feet of the Lord Sri Krishna.

In this verse, knowing Him to be the sweet and most desirable and also as the supreme ruler, Āzhwār instructs his mind to sing the glories of benedicrtion on the divine feet of the Lord Sri Krishna instead of seeking from Him, the eternal world or some other material things.

Understanding that the experience of the Lord in the eternal world (Sri Vaikuntam) to be a good thing, if one wished for the same, it would not be impossible to obtain (from the Lord)

- - (Thiruvāimozhi 3-9-9) -

The eternal realm has been the world for the eternal attendants of the Lord (Nitya Sūris).

(53rd verse), Since one can enjoy the Lord even in this world, developing a desire for the eternal world leaving this world will in fact be rare.

Knowing that this worldly experience is transient and therefore if one desired to obtain the eternal world, even then

- it is not outside the possibility of what the Lord can bestow. (53rd verse). He for ever wants to

grace His devotees, therefore it is not beyond His dispensations.

- Giving up the desire for the eternal realm,

if one wished to stay in this world and enjoy the worldly pleasures, it will also be possible

since the Lord will bestow them as well.

- Dear mind! Bestowing joys of the world or the liberation from it all, is

not outside the range of what the Lord will bestow but developing love towards Him is hard. You are turned towards Him.

Āzhwār's mind then asks him as to what it should do, to which the Āzhwār then answers

- Giving up desires for the joys of the world as

well as for liberation, learn to sing benediction ( ) to the holy divine feet of the Lord Sri Krishna.

உ

The Lord who is great (with no compeers) and who has a beautiful dark hue entered me and will not leave my heart. (Therefore), the Thirumalai, the chattering ocean of milk and the eternal abode Sri Vaikuntam all have become small for Him. What a pity!

In the previous verse, Āzhwār stated that he did not desire anything other than singing benediction to the divine holy feet of the Lord. This verse describes how the Lord giving up all His other abodes, took up Āzhwār's heart as His choicest abode.

- refers to the holy hill of Thiruvйnkatam. The usage indicates the closeness the

Āzhwārs feel for the Lord. This is also illustrated by some of the other words used by the

Āzhwārs. refers to Sri Ananathāzhwān or Sri ādhi Sйsha. (Nāchiyār Thirumozhi 10-3).

- referring to the Lord as Brahmāchāri or celebate. All

these expressions indicate the close relationship with the Lord.

- Considering the great attachment that the Lord shows for the Āzhwār's heart, it appears to Āzhwār as though the rest of His abodes like the Thirumalai, among the archa sthalams, the ocean of milk among His Vyūha abodes aswell as the Vaikuntam among His divya dйsams have become all small and inconsequential in comparison. It appears as though they are almost extinct with overgrown weeds.

- what a pity!

Sri Periyavācchān Pillai compares the Āzhwār's feeling here to those of the 50 royal princesses who married the sage Sowbhari. Āchāryā's words here are:

கஸௌ ⁴ி	ஐம் து	க ண்	தளொதட	லந்து	த ொரு ிறவிடத்தில்		தன்
மக் றளத்தனித்தனிதய,		ிதொ,	"உனக்ு ுறறயில்றலதய" என்று த				ட் ,
"என்னுடன்	ிறந்தொறர		ஒருத்தறரயும்		அறியொதத	எப்த	ொதும்
என்தனொதடயிருக்ும் இதுதவ			கவறுப்ு,	தவகறொரு ுறறயில்றல"			என்று

கெொன்னொற்த ொதல -

Apparently this sage Sowbhari.with his yōgic powers took 50 physical bodies and married 50 princesses. But each one of the princesses felt sorry for their other siblings thinking that they were not getting the same attention and love as they themselves were getting from their husband. When enquired by their father whether they had any complaint, each one of them had replied that their only unhappiness was that their husband never would go to any of their siblings' homes and pretty much spent all of the time only in their company.

- indicates overwhelming and matchless greatness

- of beautiful dark hue

- Having entered me, will not leave

my heart. (Knowing that Āzhwār could not bear the separation from the Lord, the Lord had taken permanent residence in Āzhwār,s heart and would not leave).

The effects of all the terrible unrighteous actions appear like someone with sorrowful red eyes and grieving face. Who can get near me and sqaueeze to cause any harm to me since my mind has engulfed the deep and the vast ocean of the auspicious gunās of the great Lord, the consort of Lakshmi?

In this verse, Āzhwār states that all his unrighteous actions which are the cause of the repeat birth, have all vanished due to the love and affection of the Lord towards him.

- Āzhwār here feels elated about his victory over the effects of all unrighteous

karmās (sins), refers to them figuratively, as a person with form and feelings. They feelas someone, who has been dethroned from ruler-ship and therefore feel sorrowful with grieving face and red eyes.

- mumbling and moaning because of grief

	றஶ		( Srimad Rāmāyanam -
	றஶ		( Srimad Rāmāyanam -
Kishkinda Kāndam 15-21 - Tāra's		words)

"Like a mountain full of all medicinal herbs, Sri Rāma is the abode of all auspicious gunās.

Similarly, who can get near and cause harm to me, whose mind has engulfed the deep and the vast ocean of the auspicious gunās of the Lord, the consort of Sri Lakshmi.

Āzhwār says that his mind had engulfed and become full with the limitless glories of the Lord.

Who then with limited abilities can even come near him to cause any harm.

I have taken into my heart the Lord, who is adorned with the radiant golden crown, who is known by the thousand names and who carries the resplendent discus which shines as though it has engulfed the splendor of all shining things, as the mother and the father who will drive away all (my) distress. It does not matter anymore whatever happens.

In the previous verse, Āzhwār talked about his victory over the effects of all the unrighteous karmās (sins). In this verse, Āzhwār says that it matters very little to him even if he were to experience the effects of these karmās, since he has taken the Lord as his mother and as his father.

- The gold crown capable of causing the destruction of all adversaries, radiant and beautiful and revealing at once that He is the supreme sovereign Lord of all the worlds.

- the Lord with a thousand names that sing His beauty and glories

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