sceécauxjg«t? avxeñafleñ sasg.                      63

I bowed in prayer to Krishna the Supreme Leader of the Ya'dava' clan, Whodrawn by love towards Nila Devi, performed the feat of breaking the horns of the bulls set as wager for her hand. In my ignorance, I had been oblivious of this bliss divine and the sad loser for this.

Azhwar drives home the point that it is the Lord, Who is the dispeller of the veil of ignorance that makes us lose sight of, and miss, the lasting bliss of ' bhagavadhanubhavam ', since this is rooted in the fruits of our action, and the underlying cause of chronic and inseparable association with ' prakriti', (nature).

#                                       t moksha is attained

by wisdom, worldly bondage is caused by ignorance.'

As Sri Krishna declares in the Gita, “            lo0 team Burun ImCiosu Co u mJCg mmaCm ñ JQ Cg “ II ( Gita 7-14

). This delusive power of Mine which is of three-fold guna's, is difficult to cross. Those who surrender lemselves exclusively unto Me cross over this 'ma'ya". For this, His compassion and blessing is essential. Hence Azhwar exhorts us to surrender ourselves at His lotus Feet as he himself has done in saying ' sus ant &orsn ' 6kn& - This does not signify lust towards women, but the inseparable love between jiva'thma' - 'parama'thma".

 

0p0g@ uriu e?I{¿tPxué -- ux0g@

sceécauxjg«t? avxeñafleñ sasg.                      63

The story of how my Master Who had subdued and eliminatedthe seven bulls, filled blood from ms own hand, into the raw skeletal head— swarmed around by scavenger vultures,- stuck in the hand of fire-like red-complexioned, bull- riding Siva, to liberate him from his curse, is a long one to relate.

  - the Lord Who as Krishna had subdued and killed the seven bulls set as wager for winning the hand of ' Nappinnai Pira'tti '.

— Siva who is red-complexioned like fire. '

susrnnri  r — ( H  -  . 6-1-2. ). ' remit       ' — ( gin› — Sea . —5 ).

 

(yuirrzn — refers to the sin of 'brahma-hathi dosha' ', suffered by Siva, for cutting off one of the heads of Brahma. Sri Thirumazhisai Piran relates the same two incidents described by the Azhwar in this pasuram, in the following lines. ' CeuQe  ejt›Ji

 

 

&F{J ftftif    ’6Ef @  k&  JQLJ  If- & JLd£Ii&x &        DILI ' —

SvJ — . — 42 ).

§g§l    n  y  omit           - The ' brahma-kapa'lam' stuck in the hand of Siva and used as a begging bowl, was swooped on by vultures which competed with him for food from the same receptacle. One can visualise his agony. As sri Thirumazhisai Piran

Sleifc6e6          - -' if related, will end up as a long story.' This story has been narrated in Chapter 182 of Ma'tsya Pura'nam.

 

        64

Oh my Master Krishna, if one prays to You in the light of the substance and spiritof the epics,such prayersaddress only yourname. Lord of Sri,the very embodimentof the eternal scriptures, bless me that I mayexperience You in the resounding Vedicnotes.

Since in the previous pasuram, Sri Bhutat Azhwar spoke of the epic stories, in this pasuram Azhwar affirms that the substance and spirit of the epics is to glorify the Lord's names.

angsJl& nug9é 0ua(gJggé Q& fluCy- The itiha'sa pura'na's only speak of the Lord's name and glory, (bhagavad- vaibhava and na’ma-sankirtana’) in the form of stories.

 

- - Even in these stories, it is not those that speak of His ' parathvam', or 'vyuha" or other avata'rs that constitute the core substance of the epics, but those relating to the felicitous simplicity and all-round accessibility of the Lord.

 

omyyié         £itoir nut Peng; {ynnCw - - Lord of Sri Who is the substance of the resounding Vedic notes. ' Center mJeoaiyg;IiCneu Cents : ' ( Gita 15-15 ). ' By means of all the Veda's, I only am to be known. ' nu mñ nu;iimñ qpNnu mñ m;ñ;ii(y;iim p âmCgi I Cen nâanN yñ uqiii gnniiQ ' I ' Solemnly affirming three times with hand raised, I declare that there is no greater treatise than the Veda's.'

 

Phnom -- Lord of Sri. “ ;iisutonenfJ long: : all JgA

s>J»••+•• : pp;;g;'^'e»g;»'''a *'¿¿,*»'s°gcp «›g,§i''s- i

(         . 28 ) “ Mother Sri Devi, since You have the greatness of

attesting to the identity and attributes of the Lord, and abide with Him, none of the Veda’ declarations speaks of You as apart and different from Him”

 

 

JQ        : ' ' The nithyasuris ever behold that exalted seat of Vishnu. '

 

uaafl@Qg¥ñ @{gQo&1 auléeoazé aAuxsñ acafl@0gg$% ?vap0o  e¥ñurlñ    -- p¥aflg0g¥ñ

v41•sé# «^*- y«as*aux¿yp +**•

 

65

 

Oh Lord of Mother Lakshmi, I bowed to your beautiful Form, and lovingly decorated your pink feet with pretty lotus flowers. Desirous of worshipping You, and with vision fixed on your supreme abode, I made bold to seek my repose there to offer my prayers to You for ever.

 

jgti          &god) — Azhwar speaks of worshipping the Lord as a fulfilment in itself, as he is immersed in 'seshatva rasa '

agi xé ‹ &Lnfs        JCyN - Following the dictum, “ &@fl Nm Cen nin,gjmo Q : “ — “ Without service, ’seshatvam ' is not achieved.”- Azhwar possessed of overwhelming love, decorated the Lord's Feet with pretty lotus flowers.

 

e  Jg8                     - 'determined to lead a life offering eternal 'mangala'sa'sanam' to the Lord ', like nithyasuris in Srivaikuntam, ' g efliiqnCnun eflmJimCear rñ(ysunñeo . nui£lJgiCg ', ( Vishnusuktham ), -' in that paramapadha where the eternal beings who are at once realised, pious, and for ever watchful, sparkle.'

 

   66

Oh my good heart, you have seen how insidious is this worldly life, and the suffering unleashed by it. It is the gateway to inferno and is to be devoutly avoided, by reciting the names of Narayana. If you will, thimk about the degradation of this existence.

 

Azhwar underlines the perils of' samsa'ric existence in this pasuram. g&EU — Azhwar addresses his heart, for a good and congenial heart is an important prerequisite for any kind of worthwhile pursuit of ' bhagavadvishayam '. ' up per n @iua mysratn uJ

' II ( Vishnupura'nam, 67-28. ). “ Mind alone is the cause of a man's bondage and liberation, the mind obsessed with sensual pleasure being the cause of bondage, and mind devoid of sensual desire being the cause of liberafion.”

 

 

- refers to the fault-ridden ' samsa'ric' existence.

>•›-< °uJ k& a›•ép =oe =+•••• ••›-i»•

Q Year - Constant recitation of the diverse names  of

Narayana, the support, the goal, and ne sure means of avoiding the portals of hellish existence.

 

a  Ii         m — If you can, you will realise the binding nature of this worldly existence.

 

 

                                                                          67