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எ

Giving up birth, death, aging, and disease and going beyond all these, even if I were to obtain limitless bliss in the form of kaivalya mōksham, all of that time, being oblivious of the Lord and unaccompanied by worship of the divine feet of the Lord who measured the earth, will I ever consider that as anything other than misery?

Āzhwār in the previous verse said that even if born in the lowest of classes in this world, if it was characterized by loving devoted service to the Lord, then such a birth is the best

of all. In this verse, Āzhwār declares that even if he gets "kaivalya mōksham", if it were without any thought of the Lord, will only mean misery to him.

Even if I were to get liberated from birth, death and aging that are usually associated with this samsāra mandalam” (the material world) and going beyond these and attain limitless joy of "self realization" (kaivalya mōksham)

(Geetha 7-29)

(Thiruvai mozhi 1-7-11)

			(Thiruvāimozhi 8-3-
2)
	!
?	!		(Thiruvāimozhi 6-9-10)
In all these instances,	reference is	made to
In all these instances,	reference is	made to

“ kaivalya mōksham” (āthmānubhavam), which is what Āzhwār refers to

here.

எ- Will consider the joy that is experienced at that time, when the divinefeet of the Lord who measured this earth is not worshipped and being oblivious of the Lord, only as misery.

The thoughtful Lord, who reclines in the ocean of milk in meditative sleep (on the serpent bed), not noticing that this person (Āzhwār) is lowly and unfit for His grace, incapable and helpless to think of His auspicious

attributes, and not even bothering to note whether it is day or night, has forcefully submerged me both times in His auspicious gunās.

Āzhwār in the previous verse stated that the time when the Lord is forgotten, even if it is a state of liberation from the embodied life in this material world, is only misery. In this verse, Āzhwār speaks about the fact that the Lord has indulged him in the experience of all His auspicious attributes day in day out.

- Without minding whether it is day time (fit for work) or night time (time of rest), the Lord has forcefully subjected me in His kalyāna gunās, providing joy when the gunās were fully experienced and making me sad when such experience was not available. There is medicine for the wound caused by the arrows while there is no medicine for the wound arising from the indulgence in the gunās.

- subjecting forcefully

- He does not notice

- this person is lowly and unfit for His grace

- and that he has no helper or associate to discuss about His gunās for mutual comfort and respite

					:
					:
	ஶ்f				(Geetha 10-9).
	ஶ்f				(Geetha 10-9).

"With their minds fully engrosed in Me, with their life force fully set in Me, discussing mutually about My auspicious attributes, talking about Me always, they rejoice and delight"

In the aeons gone by, I who had no true knowledge and full of unrighteous karmās, wasted all that time in ignorance, failing to worship Lord Sri Rāmaadorned by the beautiful ring in his hand, who followed the magical deer (deceitful demon in disguise).

Āzhwār in the previous verse stated how he obtained unending experience of the Lord's gunās day in day out. In this verse, he expresses his sorrow for the lack of that experiencein the ages gone by.

- Since there was no true knowledge. There

was only knowledge like being able to distinguish, "that is ten" and "this is eight", but no

discriminatory intellect to dwell in the Lord (Bhagavat Vishayam)

ஸ			3_ஷ
ஶு ³
ஸ	³ ஶ்f
		s	(Vishnu Purānam 6-5-87)
		s	(Vishnu Purānam 6-5-87)

"That by which the faultless, the pure, the immaculate, the one and only transcendental principle is apprehended, visualized and reached that alone is true knowledge. The rest is mere ignorance".”

	ஸ
	ஸ
ஸ		ஶி	(Vishnu Purānam 1-19-41)
ஸ		ஶி	(Vishnu Purānam 1-19-41)

"That action which is not binding, that alone is true action. That which is the cause of liberation that alone is true learning. All the other actions are only trouble. The rest of all learning is only like mastery of the art of sculpture".”

These statements reinforce the idea that knowledge about Bhagavat Vishayam alone is true knowledge and all the rest just equals ignorance.

- one who had accumulated effects of unrighteous actions

by wasting all the time that could have been spent in the experience of the Lord's gunās,

- wasted all those days during the

Vibhava avathāram of the Lord, when even small effort would have brought forth His

full grace. The words of the Achāryā are of interest here, "

	" Sri PeriyaVācchān Pillai here

compares those days to the time when one can simply bend and obtain a large measure full of paddy during the time of the harvest in the rice fields.

- Not worshipping and serving the Lord

who took the Vibhava Avathāram and came in the form of man as Sri Rāma and who

followed the deceitful demon who came, disguised as a deer. At that time, even Sri

Lakshmana ( ) was not with the Lord to help. Āzhwār feels he should

have served the Lord then.

- refers to the Lord adorned by the ring " றணயொழி" in his hand. When Lord Sri Rāma went to the forest according to the wishes of Kaikeyi, the Lord had left behind all His royal ornaments except the ring in his hand which became famous when it was sent to the divine mother Seethā through Sri Hanumān. Āzhwār on

account of the latter incidence, describes here " ".

- means worshipping as well as serving.

Here the Āchārya, in his Vyākhyānam, refers to the incident as to how Sri Rāmānuja (Sri Emperumānār) also wanted to serve the Lord like Āzhwār.

To quote the Āchārya here,

று

" ,"

Apparently a poet described this incidence of the Rāmāyanam in the following words,

When the Lord was returning after killing the deer in disguise, with his feet being burnt by the hot sun and unable to put his feet on the ground directly was breaking the tender

shoots of the trees in the forest and throwing them as cover and walked over them".

Listening to these words, Sri Emperumānār apparently remarked, "I did not attain the fortune of keeping my head under the alternating divine footsteps of the Lord".”

O' my Mind! I fear that you indulge in things that should not be indulged in. Praise the Lord, who as Sri Krishna got rid of the lives of the (demoniac) wrestlers. Note this is the only way for safe conduct in life. O' Mind! Forgetting this advice of mine, destroy yourself or remembering the same, save yourself. I spoke to you (for your own good).

Āzhwār in this verse, recalling how his mind had been for ages, admonishes and advises his mind against such a state.

- Like the old days forgetting Him, destroy yourself and die or remembering Him, save yourself and live.

! - If someone was in a state of almost falling into a well, a

bystander should caution the former aginst the danger. Āzhwār advises his mind like cautioning someone who was about to fall into a well.

- What I am about to say is the only way for your

safety. All the rest is only doomed for destruction.

- For ages you have been indulging in limitless

unworthy acts.

Actions which should have been avoided as unworthy are - indulging in material things,

worshipping the other deities, and (		) even now

retracting from the Lord by saying that I am unfit.

! – O' mind, I fear.

Āzhwār refers to his mind retracting from praising the Lord considering himself unfit to

glorify the Lord. This thought was expressed in verse 2, . Here Āzhwār, refers to this continued behaviour of his mind in this fashion. He says that he is fearful of this behaviour of his mind.

- (Even though we have several faults which make us unfit and cause obstacles to reach Him), The Lord as Sri Krishna destroyed the lives of the demoniac wrestlers like Chānūra and Mushtika. Will our faults exceed the strength of those invinsible wrestlers? To get rid of our faults, praise the Lord who got rid of the lives of those terrible wrestlers.

O' my Mind! You do not praise the divine feet of that Lord, offering flowers, with bent head and with your hands in worshipful clasp even when asked to do so. You do not lovingly glorify Him asking Him where He had gone. Stay put if you can still bear this. Oh! Terrible indeed is the burden of the effects of karmā.

Āzhwār in this verse further admonishes his mind.

- Āzhwār remembering the old days from eternity when his mind was not immersed in the Lord's gunās (Bhagavat Vishayam), the state it was in, ie., before his

mind got ahead of him ( - Periya Thiruvandhādhi verse - 1)

– O' my mind, even when asked to clasp your

hands in worshipful prayer, praising the Lord, throwing flowers and placing the bent head at His divine feet, you don't.

If you like to stay put in a place without any great interest or desire to go and see Him and glorify Him anywhere, bear it.

(Thiruvāimozhi 6-8-5)

- What a terrible burden of the effects of karmā?

Āzhwār pointed out in the previous verse apply here also. They are:

things, worshipping the other deities, and (
things, worshipping the other deities, and (
retracting from Āzhwār saying that it is unfit.

The three things that indulging in material ) mind

			- refers to uttering benedictory praises and glorifying by words
		and	” - refer to the physical actions of the body of
throwing flowers with bent head. The mind is being addressed by Āzhwār.
By	this,	Āzhwār	expresses his inability to bear not indulging in the Lord's gunās
₍ 4		3_ஷ	) by all three organs of action namely, mind, speech and his body.
(			).

Where did the clouds, with the beautiful color of my Lord, who sleeps reposed on the cool beautiful ocean of milk with surging waves, wandering over the spacious skies go and observe what kind of austerities with such relentless efforts to obtain the color?

Āzhwār, who has been sad until now alternating between feelings of satisfaction and dissatisfaction in relation to his experience of the Lord, looks at the world. Looking at the

rain bearing dark clouds in the skies, Āzhwār expresses his wonderment in this verse as to what kind of austerities these clouds observed to obtain the color of the Lord.

- with such ceaseless efforts, wandering all

over the spacious skies, which holy place did the clouds enter and observe what kind of

austerities?

The reason for this doubt is explained in the second part of the verse.

- these clouds which have the lovely dark

color of my Lord who reposes on the cool beautiful ocean of milk with surging waves,

(where did they go and observe what kind of austerities?)

The same idea is expressed in Thiruviruttham verse 32, by Āzhwār.

Asking the question of the clouds as to how they obtained the color of the Lord,

" -

?".

Āzhwār answers as follows,

", -

"May be it is the result of the grace that you obtained by your grueling physical efforts of bearing the water, wandering all over the world and providing rain showers to all beings thereby protecting them without any expectations in return".

The people of the world do not seem to get rid of the terrible distress arising from all the unrighteous actions, meditating on the holy words glorifying all the auspicious attributes of the Lord, Who has the form with the hue of the dark clouds, with the arm adorned by the divine discus, with the divine stomach strong and spacious to hold the worlds at the time of dissolution and Who reclines on Sri Anantha, the serpent bed. Thinking of what else, can they even spend the time?

Āzhwār, in the 84^th verse, expressed that he could not live without dwelving on the Lord with all three kinds of action involving his mind, speech and his body. In the 85^th verse, looking at the world, the dark clouds reminded him of the beautiful dark hue of the Lord.

In this verse, he states that it will be difficult to live without immersing on the auspicious gunās of the beautiful Lord and furthermore it will not be possible even to pass the time.

- The Lord with the form with the hue of the dark clouds

(perfectly matching).

- with the divine arm adorned by the holy discus

- describes fitting match (as if it were a tree well rooted on the ground or as it were a flower on the branch of a tree)

- With the divine stomach into which all the worlds were withdrawn during the state of dissolution of the universe.

- indicates that the well protected state of the worlds even from the deluging waters of dissolution

- indicates the strength and spaciousness of the stomach which could

protect every thing and every one with no exception including Lord Siva - like in (Thiruvāsirium 7).

- One who reclines on the serpent, Sri Ananthāzhwān,

- indicates Bhagavat Vishayam (the Itihāsās, the Purānās and the

Āzhwārs'’ divya pāsurams)

- Well made (and strung like a garland of a variety of flowers with different colors and nice fragrances), by the various auspicious gunās of the Lord themselves

- works containing Bhagavat Vishayam (matters of the Lord), like the Itihāsās, the Purānās and the divine pāsurams of the Āzhwārs.

- Srimad Rāmāyanam which talks about Sri Rāma, as

⁴ ஶ் ³ (dark like the rain clouds with long arms)

- Sri MahāBhāratham, Sri Vishnu Purānam and Srimad

Bhāgavatham which describe the glories of Lord Krishna, who was born holding thediscus and the conch in His arms.

- the Purānās that describe the glories

of the Lord who protects the worlds in his stomach during dissolution or pralaya.

- Āzhwārs' aruliccheyal pāsurams which describe the limitless glories of "Periya Perumāļ" (the Lord of Srirangam who is of the hue of the

dark clouds -

- reclining on the serpent bed of Sri Ananthāzhwān)

- also refers to the glorious names of the Lord (

)

- it is reasonable if

one wants to get rid of one's distress arising from the effects of all unrighteous karmās by

remembering the glorious names describing the kalyāna gunās of the Lord. Even if one does not do that, let it be.

- Even if one does not have the interest in getting rid of one's sins, thinking of the afore-mentioned " ", how will they even pass the

time (in this world) thinking of what. Āzhwār describes in this way since he considers the people of the world to be like him.

O' my good mind! Always try to sing the glories of the beautiful lotus feet of the Lord whose divine arms never ever remain bare of the divine discus, in order to get rid of the effects of all our unrighteous actions. Sing the glories of the auspicious names of the Lord, at the present time as well as in the future and also all times to come.

Recalling what Āzhwār says in the previous verse, wondering how the people of the

world will pass even the time, ( ), Āzhwār's mind points out to him that the people of the world, pass their times in various ways after all. To this Āzhwār advises his mind to dwell always and all the time in the names of the Lord describing His limitless auspicious gunās, and be unmindful of others.

at present time, in future as well as all times to come and always

- spend time singing the glories of the auspicious names of the Lord.

- O' my good mind! (implying here that the mind which has failed to obey his wishes in the old days not taking part in singing the names of the Lord or paying salutations to Him, now has become more obedient and favorable following his wishes completely).

- The Lord with the divine arms never ever bare of

the divine discus (The Lord's divine arms always carry the divine discus)

- The Lord carries the divine discus in His arms always mainly to rid us of all the obstacles as well as the effects of all our unrighteous past actions.

- try and sing the glories of the beautiful divine feet of the

Lord.

- also indicates the divine feet that are strong and will not let go those who surrender to them.

ஸ்ரீ நம்மாழ்வாரின் வாழி திருநாமங்கள்:

திருக்ுருற ப் க ருமொள் தன் திருத்தொள் ள் வொழிதய திருவொன திருு த்துச் கெவ்விகயன்றும் வொழிதய இருக்ு கமொழி கயன்கனஞ்ெில் ததக் ினொன் வொழிதய எந்றதகயதி ரொெர்க் ிறறவனொர் வொழிதய

ருக்ுழியில் ு ொவண்ணம் ொத்தருள்தவொன் வொழிதய ொெினியில் ஆியனொய்க் ொட்ினொன் வொழிதய

வருத்தமற வந்கதன்றன வொழ்வித்தொன் வொழிதய மதுர வி நம் ிரொன் வொழி வொழி வொழிதய.

ஆன திருவிருத்தம் ூறுமருளினொன் வொழிதய

ஆெிிய தமழு ொட்டளித்த ிரொன் வொழிதய

ஈனமற அந்தொதி எண் த்தத ழீந்தொன் வொழிதய

இலங்ுதிரு வொய்கமொழி ஆயிரத்கதொருூற்றிரண்ுறரத்தொன்

வொழிதய

வொனணியும் மொமொடக் ுருற மன்னன் வொழிதய றவ ொெி விெொ த்தில் வந்துதித்தொன் வொழிதய தெறனயர்த ொன் அவதொரஞ் கெய்தவள்ளல் வொழிதய திருக்ுருற ெடத ொ ன் திருவி ள் வொழிதய.

தமதினியில் றவ ொெி விெொ த்ததொன் வொழிதய

தவதத்றதச் கெந்தமிழொல் விித்துறரத்தொன் வொழிதய

ஆதிுருவொய்ப் ுவனியில் அவதித்தொன் வொழிதய

அனவரதம் தெறனயர்த ொன் அிகதொழுதவொன் வொழிதய

நொதனுக்ு நொலொயிரம் உறரத்த ிரொன் வொழிதய

நம்மதுர வி வணங்ும் நொவ ீறன் வொழிதய

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