2813. Those who unto Him turn their minds, in utter devotion, He is easily accessible but is the Mystic, difficult of attainment by others. (Oh, what a wonder, as a mere infant, fondled by Yaśōdā and other damsels of Gōkul, he could vanquish the demoniac Pūthanā, Śakaṭāśura and a host of others!) Eagerly sought Malarmakaḷ (Śrī Mahālakṣmī), who emerged from the soft lotus flower and yet did not take to it kindly but took her abode on the broad and winsome chest of the Lord), what a marvel, our Lord, difficult to attain, was seen reduced to the abject position of a weeping child, fastened by the chest to a pounder (by Yaśōdā, as a punishment) for stealing butter off the churning rod—a paragon of simplicity galore!
Explanatory Notes
The Āzhvār is said to have gone into a trance for as many as six months, contemplating the amazing simplicity of the Supreme Lord, as brought out in this stanza.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
paththudai — having bhakthi (devotion); adiyavarkku — for devotees; el̤iyavan — easily approachable; piṛargal̤ukku — for those others (who lack devotion); ariya — difficult to reach; viththagan — very wise; malarmagal̤ — (being joyous about the two aspects of being el̤iyavan and ariyavan) one who is having the lotus flower as her residence; virumbum — being desired by; peṛal — to get; arum — difficult; nam adigal̤ — our swāmy (master); maththu — by the churning staff; uṛu — with great effort; kadai — churned; veṇṇey kal̤avinil — while stealing of butter; uravidai — in the chest; āppuṇdu — being tied/bound; uralinodu iṇaindhirundhu — staying together with the mortar tirelessly; ĕngiya — crying out of fear; el̤ivu — simplicity; eththiṛam — how is it possible?
Detailed Explanation
Introduction to the Thiruvāymozhi Series: First chapter, Third Chapter
Our revered pūrvācāryas, such as Nañjīyar, Vādhi Kēsari Azhagiya Maṇavāḷa Jīyar, Periyavāchchān Piḷḷai, and Nampiḷḷai, observe that as Nammāzhvār commenced this chapter, his desire was to furnish examples illustrating the unparalleled saulabhyam (divine simplicity and accessibility) of Emperumān.