Thiruvaimozi1.9.

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1.9.7

 

thOLiNaimelum nanmaarbinmElum

sudarmudimElum

thaaLiNaimElum punaindha

thaNNanthuzaayudai ammaan

kEliNai onRum ilaadhaan

kiLarunchudaroLi moorthi

naaLaNaindhonRum agalaadhaan

ennudai naavil uLaanE

 

The Lord who is wearing tulsi

garland on His shoulders, chest, crown and also at His feet, who is

unparalleled in His beauty with enhanced lustre, will not unite with me just

for one day and go away, He has taken seat in my tongue.

 

ammaan- The Lord

 

punaindha thaNNanthuzaai udai

– who is wearing thulasi garland, which is cool and beautiful,

 

thOLiNaimelum-on His

shoulders which are equal to each other in all respects,

 

nanmaarbinmElum- on His

chest which is referred to as nanmaarbu, because Sridevi resides there.

 

sudarmudimElum- on His

crown

 

thaaLiNai melum- on His

feet

 

kEliNai onRum ilaadhaan- and

who has no parallel

 

kiLarunchudaroLi moorthi- who has a form

with ever increasing luster

 

naaLaNaindhonRum agalaadhaan- will

not leave me after uniting with me once,

 

ennudai naavil uLaanE- He has taken seat

in my tongue.

 

Azvar is enamoured with the

thulasi garland of the Lord and hence He appeared to Him wearing Thulasi

garland all over His body. He wears it on His shoulders which are the symbol of

valour, and on His chest where Sridevi resides and hence the seat of love, on

His crown which signifies His Lordship and on His feet which are resorted to by

His devotees.

 

The shoulders of the Lord stand

for His rakshakathva as He wears the chakra and the conch near them. Like a hero who decorates His

weapons, the Lord has decorated His shoulders carrying His weapons with the

thulasi garland. Next he decorates His chest where Lakshmi, who is dear to Him

resides like a lover. The rest of Tulasi garlands He places on His crown as a

signalia of His swamithva. Then, last but not least He places the garlands on

His feet which is the resort of His devotees to show His vatsalya towards them,

these four places being dear to Him for the above reasons.

 

The word kEL means beauty as well as relations. In the

first sense kEL iNai illaadhaan means that He has no match for His beauty. In

the second sense, it means that there is nothing which could relate to His

beauty , that is, nothing can be cited as the comparison for His beauty. Azvar

is going to say later katturaikkil thaamarai nin kaN paadham kai ovvaa,

(Thiru.3.1.2). The lotus is compared to His eyes, hands and feet but in reality

it is noway near the beauty of His eyes etc.and hence they become upamaan

baahyaaH, to borrow a term from Kalidasa, which means that they are outside the

pale of comparison.

 

kiLarum Sudar oLi moorthi- The

beauty of the Lord increases every moment of seeing Him. His beauty is natural

and the ornaments and the tulasi garland etc. are rendered more beautiful by

decorating Him as Desika describes in Yadhavabhyudhaya, angaiH amitha

soundharyaiH anukampitha bhooshaNam, meaning, the beauty of the

limbs of the Lord is reflected by His ornaments, thus enhancing the beauty of

each other.

 

The Lord coming to the Azvar thus is not something which is going to last for a short

while, but once having come, He would

not go away, says the Azvar, because He is now

seated on his tongue, which means that the samslesha, union is not

external but internal. The tongue is both a jnanejndhriya and karmendhriya unlike other places of the body mentioned so

far. Hence the union is something permanent.