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- the Lord adorned with the resplendent discus (Sri Sudarsana Chakra), whose splendor looks as if it has swallowed the brilliance of allshining things.

- I kept the Lord in my heart as

the mother and the father who will get rid of all (my) distress

" " - The qualifying word used here by Āzhwār, is meant to indicate that the

worldly parents become actually the cause of his distress, since they give him a physical body and rear the same and make it grow, which eventually leads him to experience all the samsāric distress. On the other hand the Lord removes and gets rid of all those distress and misery.

- what does it matter whether I experience misery or not?

O'Lord, who remained all alone as the causeless cause at the end of dissolution! Siva with the matted red locks soaked with the cool waters of Gangā resides in the right side of your body (while), - the four faced Brahmā has his origin in your navel lotus. How can I even begin to describeyour greatness?

In this verse, Āzhwār says that the Lord whom he has taken as his mother and his father is actually the ancient cause of even Brahmā and Siva.

- How can I describe your

greatness or your glories?

- O' Lord! You remain all alone at the end of the great

dissolution ( ), when names and forms of all things are destroyed, retaining all in the causative state in your causeless Self.

- refuge .

திம் விஶ்வஸ்யொத்தமஶ்வரம் ஶொஶ்வ’தம் ஶிவ-மச்யுதம்

(Taittiriya Upanishad Nārāyana Sūkhtham -11)

“ O" Nārāyana ! You are the sovereign Lord of the ever auspicious and the one who does not let

the cosmos, the Lord of self, the eternal, down the devotees.”

also means compeer -		- Peerless or with no compeers.
ஸ	ஶ்		ஶ்
ஸ	ஶ்		ஶ்
	ஶ்		³ ஶ் :

(Mahā Bhāratham Āch- 118- 37)

"O'King! Dйvās take refuge in Rudra. Rudra in turn seeks refuge in Brahmā. Brahmā is dependent on my self. I am not dependent on anyone"”

- Rudra with the red matted locks

soaked in the cool waters of Gangā, resides in your body.

(Thiruvāimozhi 1-3-9) - Siva resides on the right

side of the body of Nārāyana.

- the four faced Brahmā, the creator, has His

origin in your navel lotus.

த

Some will state that the trinity of Brahmā, Vishnu and Siva with the three beautiful forms are the first cause of the cosmos. Yet some others will state that only one is the cause of even the trinity. O' Lord! The ancient cause, with the hue of the dark clouds! Did not the resplendent lotus (the splendor arising from being the origin of the creator and the creation), sprout from your divine body?

In the previous verse, Āzhwār stated that Lord Nārāyana is the source and refuge of all including Brahmā and Rudra. Since some people consider Rudra and Brahmā to be equal to Nārāyana and state that they can be sought as the sole refuge, Āzhwār in this verse establishes his statement and exposes the fallacy in their arguments.

- some will state that the trinity with the three beautiful forms of Brahmā, Vishnu and Siva are the cause of the creation. They are called

ஸ . "Trimūrthy Sāmyavādhies"

- Some will state that there is a fourth entity

superior to the trinity which is the cause of all things. This is the position of the

"Trimūrthy uttīrnavādhies".

The word “ " " occurs in both indicating that Āzhwār's position (Siddhāntham) is

different from both.

Talking about these two, also is

(example) for the

position of

"Trimūrthy Aikyam" (unity of trinity). In the second half

of the verse Āzhwār indicates the fallacy of these arguments.

– O'Ancient and the first cause!

- with the divine form of the hue similar to that of the dark clouds (implying here two auspicious attributes of the Lord, namely the form that is refreshing and providing grace unconditionally like the rain clouds giving refreshing showers)

(Thirunedunthāndakam -2) is Sri Thirumangai Āzhwār's exposition of “ Para tatvam (the transcendental reality).

- the lotus with the fame of being the

origin of Brahmā, is in fact from the navel of Lord Nārāyana. Here Āzhwār shows that

Brahmā who was created by Lord Nārāyana, and Siva who was created in turn by

Brahmā, are therefore not the source. He establishes clearly the paratvam of Lord

Nārāyana thereby eliminating all the foregoing claims of others.

		ஶி
		ஶி
ஸ ஸ	4 3	³ : (Vishnu Purānam 1-2-66)

"The Lord Janārdhana attains the names of Brahmā, Vishnu and Siva carrying out the acts of creation, sustenance and destruction"”

			ஸஸ ஸ	- (Atharva
			ஸஸ ஸ	- (Atharva

Sikha 1-2-15)

"Brahmā, Vishnu, Rudrā and Indrā and the dйvās are born". While this Vйdic statement indicates birth for Brahmā, Vishnu and Siva, when taken with other Vйdic statements, it would become clear that Vishnu has birth of incarnations whereas the other two of the trinity, the birth is based on actions.

			ஶ	:
ஸ	:
ஸ	:
		ஶூ
		ஶூ

ஸ		:(Sri Ranga Rājasthavam 2-51)

"O'Lord Sriranganātha! If your firstavathāramamongBrahmāandSiva, is to show that

that you are one with them at the same time concealing your real form, what is the real meaning of your attributes of being pure satva, and your gracious actions of protection of everyone including Brahmā and Rudra? "

Sri Parāsara Bhattar gives the following expanded meaning of this verse.

	:
	:


					ஶி
					ஶி
						ஸ
						ஸ

(Sri Rangarājasthavam Pūrvashatakam 116)

"The Lord's navel lotus being the origin of Brahmā and therefore of Rudra, shows that all of the cosmos is infact under His sole control and totally eliminates the arguments that claim equality of all the three mūrthies (Brahmā, Vishnu, and Siva), the oneness of all three of them and the suggestion of a transcendental reality above and beyond all three mūrthies".

Whenever the Pūvai flower, the Kāyām flower, the blue water lilly and the fresh blossoms of Senkazhunīr flowers, were sighted, at that time, the soft mind and the body of this lowly self of mine, thinking that all of them are in fact my Lord's divine form, become very elated.

In the previous verse, Āzhwār established that Lord Nārāyana alone is to be sought. In this verse, Āzhwār enjoys the Lord in all His glorious forms.

Whenever, the Pūvai flower, the Kāyām flower, the blue water lilly and the fresh blossoms of Senkazhunīr flowers, (the dark colour of these various flowers) were sighted, at that time

- the soft mind and the body of this lowly self of mine, thinking that all of them are in fact my Lord"s divine form, become elated.

- lowly sinful self unfortunate to see the real form of the Lord. Here

Āzhwār may also mean the opposite namely, the fortunate lowly self of mine (for āzhwār's mind and body both get elated merely by looking at the flowers with the hue of the Lord)

- refers to the mind

Not only the mind which is the residence of knowledge gets very elated but even the body not endowed with that knowledge becomes elated. Āzhwār appears to be surprised at this.

Although I have been begging all the time not even failing a single day, the Lord Gōpāla, who protected the cows by lifting the Gōvardhana mountain, does not show His grace (to me). O' mind! This place (where I am), appears to be high ground for the stream of His grace to reach.

Āzhwār in the previous verse felt elated because of the mental experience of the Lord. In this verse, he expresses his sadness at not being able to see the divine form of the Lord even though he thinks of Him all the time. While love of the Lord and desire to see Him arise only after taking a physical body, Āzhwār feels as if he has been wanting to see the Lord forever.

- I have been begging Him all the time desirous to see Him. He on the other hand, does neither show His grace nor reveal His form.

– He is the Lord Krishna who lifted the

Gōvardhana mountain and shielded the cows from the onslaught of the torrential rains.

While He revealed His form to the cows, he does not want to reveal Himself and show

His grace to me.

– O' mind! " -

Sri Periyavācchān Pillai's words here are of interest "

"Since the Lord protected the cows, He cannot be without magnanimity and graciousness, unconditional love. I must be seated in a place too much of a high ground for the stream of His grace to flow and reach".

O'Lord with the discus capable of engulfing blood of all adversaries! This world as well as the eternal realm is under your will. Such as you are, have come in through my ears and have stayed inside me uninterruptedly. Among us two, who can decidedly know whether I am the great one or you are the great one. Please think!

Āzhwār in the previous verse expressed his sadness that the Lord did not show His grace and did not reveal His form. Āzhwār noticing that the Lord Himself was feeling bad for making him feel so let down, Āzhwār feels ecstatic and claims that there is no compeer to himself.

- The earth (Leela vibhhūthi - the sporting cosmic

realm) and the eternal realm (Nitya vibhūthi) exist because of your will.

- You, the Lord of both

the realms have come through my ears and have taken abode permanently inside me.

- Who knows among the two

of us who is great, whether you who have the two vibhūthies inside yourself or me, who

has taken you, who created the two vibhūthies inside me permanently.

- Since you carry the discus which is capable of engulfing the flesh of all adversaries, therefore one with unlimited power, you please think and tell me.

Since Āzhwār calls himself “ - another interpretation given by admirers

of Āzhwār, is that Āzhwār is infact the Great. In Āzhwār Thirunagari, the birth place of

Sri Nammāzhwār, Āzhwār has been referred to as “ " " ("Periyan") meaning the

Great). In addition, this Thiruvandhādhi, even though is the shortest of all Thiruvandhādhies among the Nālāyiram” with only 87 verses, has been called Periya Thiruvandhādhi, meaning "Great Thiruvandhādhi"

O' Lord who strode all the worlds! When I think of Thee, my mind expands (with joy). If Thy vision actualizes and the loads of my sins vanish with Thine grace, I feel as if that I also will pervade all the worlds. How is that? Please pray tell.

Āzhwār in the previous verse expressed what he learnt by listening (

). In this verse he refers to knowledge that arises from contemplation and meditation.

- When I think of you, my (formless) mind expands (with joy) (like the physical body with form)

- If Thy vision actualizes

and the loads of my sins vanish with Thine grace

- It feels as if that I also will

pervade all the worlds.

It must be noted here that all pervasiveness of the Lord is natural to His Vibhutvam, but the atomic nature of the "self " implies all pervasiveness for Āzhwār is in the form of

knowledge (Dharmabhūta Jnana -			).

- With the divine dwarf form, you strode all the worlds. Please tell me about this all pervasiveness.

O' Lord who reclines (on the serpent bed) in the noisy ocean! If I were to state, what family or friend is there (for me) excepting You? Without You, I do not see any other so called relative or friend that represents the good for the self of mine, the unmatched word, support and all stated relationships.

Āzhwār in the previous verse, addressing the Lord, " " (The Lord

who strode the worlds), indicated that for all beings the Lord is the only true relative. In this verse, Āzhwār asks the Lord whether there is any true relative for him except the Lord. He further indicates that in this world our so called relatives are taken as relatives because of our delution. True and everlasting relationship for us is really with the Lord.

- what family or friend is there (for

me) excepting You? The rhetorical question indicates that the answer is actually "none".

It appears as if Āzhwār, would like to hear the Lord say so.

- Āzhwār addresses the Lord who has taken His

abode on the noisy ocean of milk reclined on His serpent bed (awaiting expectantly some jīvas from theLīlā Vibhūthi to seek Him).

- There is no other so called

relative or friend except you for me

ல் ந- for the self of mine, there is noother support like you and your word " ஶு :" ("Do not grieve") (Geetha Charama slōkam) (see commentary of verse 6 ).

O' my good mind! Even if friends, life, large clan of relatives, birth in renowned and old family and their associations provide some happiness, (do not get attached to them). Always delight in the experience of the eternal auspicious attributes of the Lord (Sri Rāma ), who incessantly carries the Sārnga bow armed with the arrows ready for discharge (for the protectionof the devotees), considering them as the best food for your eternal enjoyment.

Āzhwār in the previous verse stated that there is no other relative or friend for him except the Lord. In this verse, Āzhwār tells his mind that although there might be some good relatives and friends in life and the life in this mundane world may itself be pleasant, the real joy is actually the experience of the Lord alone.

- Even if the friends, the life, the large clan of relatives, birth in renowned and old family, and the associations (with all of them) provide some happiness

- (consider) the eternal and

the auspicious attributes of the Lord Sri Rāma with the Sārnga bow always strung ready

with the arrows for discharge (for the protection of His devotees)

– O' my good mind! (you can discriminate between the artificial and the true natural relative!)

- consider (them) as your best food for your eternal enjoyment.

In this earth, whoever it might be, from whatever class they may be from, even if they were engaged in the most degraded avocation, if they are the devoted servants of the sovereign Lord Krishna with the (Sri Sudarsana) dicus in His hands, they attain the brilliance shining ever more resplendent than that of the eternal realm. Will they ever fear the unlimited accumulated karmās? Will they ever consider the heavens even as a worthy goal?

Āzhwār in the previous verse, advised his mind to enjoy always the auspicious attributes

of the Lord ( ^{4 3}	). In this verse, he speaks about the glories of
those who are immersed in		.
those who are immersed in		.

- The birth

if it is involved in the devoted service of the Lord who carries Sri Sudarsana discus in

His hands and who was born amomg the cowherds, it attains the brilliance (ever more

resplendent that that of the eternal realm), even in this realm (Leela vibhūthi).

Here it is of interest to remind ourselves of the vyākhyānam of Sri Manavāļa Māmuni in

Āchārya Hridayam 81st Chūrnikai “			ெி
-
"			-

		4 3 _ஸ	4 3

ஸ	.
ஸ	.
			தஶஷ
			தஶஷ

- The great cowherd, Sri Krishna, the adjective usage almost suggests that the rest of the cowherds are the eternal attendants (Nitya Sūris)

- such devoted servants of the Lord will they ever be afraid

of their unrighteous deeds? (rhetorical, indicating the answer that they will not be)

- Will they consider the realms of the various

dйvās including Brahmā, as worthy? (rhetorical - meaning that they will not)

	ஸ		ஸ:
	ஸ		ஸ:		³ :
		ஸ			³ :
ஸ		ஸ
ஸ		ஸ
	:			:ஸ	ஸ ஷ :
	:			:ஸ	ஸ ஷ :

(Sri Guna ratna kōsham 21)

"O' Divine Mother! The realm of Sri Vishnu, declares the Vйdas, shines ever for you - the realm that is beyond the mind, beyond all the material worlds, which is wonderous and ever unchanging, which makes those who seek the same, consider the celestial abode as worthless goal, which is capable of providing sāyujyam, and which is beyond my speech."

Thus seeking the abode of the dйvās is not considered a worthy goal.

ொ

fஶ் s (Srimad Rāmāyanam-Ayōdhyā Kāndam- 3-5) -

"Without you, I do not desire life in the eternal realm Sri Vaikuntam, kaivalyam, and all the wealth in the world." declares Sri Lakshmana.

ஸ ³			3_ஷ
! ³			²த³லம் (Vishnu Purānam

2-6-41)

"O' Maitrйya! For one whose mind is engrossed in Sri Vāsudйva, while chanting (the holy names), offering oblations into the fire and while worshipping with flower petals, even obtaining the rulership of the head of the dйvās (Indra), becomes only a hindrance".

– If "" is taken to mean Leela vibhūthi,

then,"	",	must be taken to mean the eternal realm

Such devotees will consider even reaching Sri Vaikuntam not as desirable as doing loving service to the Lord here in this world.

- Even if born in this mundane

world and in the lowest of the classes in knowledge, practice and discipline, being a

devoted servant of the Lord is the most important. Knowledge, practice and discipline

are waste when they are not accompanied by devoted loving service to the Lord.

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