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The designated goal of this sacred path is the feet of Dāmodaran. This specific name is chosen to highlight the Lord's unparalleled saulabhyam.

The Āzhvār proclaims, sārvē thava neṟikkuth thāmōdharan thāḷgaḷ, meaning, "The divine feet of Dāmodaran are the goal (sārvu) for the path of austerity (thava neṟi)."

The Āzhvār affirms that the lovely feet of Tāmōtaraṉ (Dāmodara, that is, Lord Kṛṣṇa, Who displays His simplicity galore, exhibiting, on His tummy, the scar caused by the rope tied round it by Mother Yaśodhā) render the pursuit of the path of loving surrender, quite facile—see also I-3-5, where the Āzhvār

kal̤avinil uravidai āppuṇdu eththiṛam-), thāl̤gal̤ — divine feet, thava neṛikku — bhakthi mārgam which is popularly highlighted in thiruvāimozhi 1.3.5 as “vaṇakkudaith thavaneṛi”, sārvĕ — will be the attainable goal., vānaththu — residents of higher worlds, imaiyŏrkkum — brahmā et al The Feet of Dāmodara

radiating compassion; He who has the entire cosmos, comprised of water, ether, earth, fire, and air, as His mode; He who wields the divine cakra for the protection of all; and He whose greatness is ceaselessly praised by the exalted residents of paramapadam—the divine feet of such a Lord, known as Dāmodaran

Just as it is stated, “dhāmōdharaṉ thāḷgaḷ - thava neṟikku - oru sārvē” (the divine feet of Dāmōdara are the ultimate result for the path of bhakti yōgam), the feet of the Lord are not merely a means to another end; they are the glorious destination itself.

The victorious umbrella-like mountain that our Damodaran carried using the five fingers of his wide hands just as the thousand-headed Adishesha carries the earth is Govardhanā (Madhura) where the monkeys live and put their small children to sleep holding them in their hands and singing the fame

val̤arttum — and to put them to sleep, pāṭi — and sing the fame of, aṉumaṉ pukaḻ — Anjaneya swami, īṭu aḻitta — who destroyed the, aṭaṅkac cĕṉṟu — entire, ilaṅkaiyai — Sri Lanka, kovarttaṉam ĕṉṉum — Govardhanam mountain, kŏṟṟak kuṭaiye — is indeed a victorious umbrella The Great Mountain Supported by Dāmodara

Does She Belong Only to Dāmodara? தாமோதரனுக்கே உரியவளோ? None

We announced to our relatives that we are giving her in marriage to Dāmodaran. We made her worship the peepul tree( according to our custom) Will the people beat the sounding drums, and decorate this village with beautiful garlands?

kŏṇṭu — is performed, illattu irutti — she is seated on the wedding stage, kolam cĕytu — dressed in fine garments and adorned with jewelry, tamarum piṟarum — to make sure relatives are, aṟiya — aware, ĕṉṟu cāṟṟi — we announced that, amarar patiyuṭai — we are giving her in marriage to, tāmotaraṟku — Dāmodaran

Damodara, come here. ” 209 கேசவனே! இங்கேபோதராயே கில்லேனென்னாதுஇங்கேபோதராயே * நேசமிலாதாரகத்திருந்து நீவிளையாடாதேபோதராயே * தூசனம்சொல்லும்தொழுத்தைமாரும் தொண்டரும்நின்றவிடத்தில்நின்று * தாய்சொல்லுக்கொள்வதுதன்மம்கண்டாய் தாமோதரா!

When Yashodā brought a rope, you (damodara) were afraid she was going to hit you and, your beautiful mouth smeared with yogurt, you were scared as you looked at her and cried and your small red mouth trembled.

"dāmōdaram kaiyil" – On the hand of Dāmōdara. The choice of the name Dāmōdara is profoundly significant.

O beautiful large valampuri conch, You stay in Damodaran's hand, like the shining moon in the sky. Staying so close, do you say any mantras in his ears?

Vyākyānam (Detailed Commentary) "chandhira maṇḍalam pōl dāmōdaram kaiyil ēri" – You are seated upon the divine hand of Dāmōdara, appearing like the resplendent lunar region. Āṇḍāḷ marvels at the breathtaking sight of the milky-white conch resting in the dark, lotus-like palm of the Lord

The name Dāmōdaran specifically refers to the one who bears the scar on His stomach, an eternal reminder that He, the Supreme Being, was bound by Mother Yaśōdā with several short ropes joined together, a beautiful testament to the power of pure, selfless love.

This is captured perfectly in the Periya Tiruvantādi pāśuram 32: “tamakku aṭimai vēṇṭuvār dāmōdaraṉār” (Dāmōdaran, the Lord who was tied with a rope, is the one who desires servitors for Himself).

The cowherdess Yashodā fed him sweet milk from her breasts and tricked him and tied Him (Damodaran) up with an old rope without worrying about him. O girls ornamented with shining bangles, come, see the stomach of the child that has the mark and dark color of the roaring ocean.

, iṅke vārāy — come here Dāmodara, Who Drank the Milk of the Deceitful Woman (Pūtanā), Causing Her Death வஞ்சமகள் சாவப் பாலுண்ட தாமோதரன் None

I won’t let you do that. ” O Damodara, I have brought berries for you. You killed the vicious Putanā by drinking milk from her breasts and destroyed Sakatāsuran when he came in the form of a cart.

The beautiful ornament tied on the divine waist created a mark of the god of Srirangam (damodara) where bees that drink honey sing and beautiful peacocks dance entered my heart and stayed there. 930 சதுரமாமதிள்சூழ் இலங்கைக்கிறைவன்தலைபத்து உதிரவோட்டி ஓர்வெங்கணையுய்த்தவன் ஒதவண்ணன் மதுரமாவண்டுபாட

— o Damodara, catirā!

Utter the Name of Dāmodara தாமோதரனைச் சொல்லு Māyanai Continuing with previous pāsurams in which they extolled Perumāṇ in various lōkams, avatārams, and divya deśams, here they glorify the Māyan referring to Śrīvaikuṇṭhanāthan in Paramapadam.

He is the bright light of cowherd clan, Damodaran who made his mother's womb divine. When we come with purity at heart, offer flowers, worship him, sing his praises and think only of him in our minds, all our sins of the past and future will disappear like dust in fire.

Yashodā says, “I have sent my son Damodaran behind the calves without giving him an umbrella and sandals to go in the terrible forest, where broken, hard, rough stones will hurt his feet. Cruelly, I have sent my son to the forest. What a terrible thing I have done!”

difficult to walk pathways, paraṟkal̤ uṭai — filled with stones, uṭaiyum — broken and, kaṭiyaṉa ūṉṟu — sharp objects, kŏṭiyeṉ — me being cruel, pokkiṉeṉ — I sent, ĕṉ pil̤l̤aiyai — my lovely Son, kaṉṟiṉpiṉ — to graze the cattle, ĕlle pāvame — what a sinful thing I have done, kālaṭi nova — hurt His feer Dāmodara

O, Damodara! You go into the forest, graze the calves, run behind them and return, wearing kodal flowers that bloom in the rainy season. See! how your body is covered with dirt. O! Beloved of Nappinnai, lovely as a peacock. I have kept water ready for bath. Take bath and come to eat.

— and You are a beloved of Nappinnai, vaitteṉ — I have kept everything ready, nīrāṭṭu amaittu — for You to take bath, āṭi amutucĕy — after bath, come to eat, appaṉum — Your father has also, uṇṭilaṉ — not eaten, uṇpāṉ — and wants to eat, uṉṉoṭu uṭaṉe — with You Dāmodara, Who Returns Adorned with Kōṭal

oh Damodara!, cāṭu iṟap pāynta — who destroyed sakatasuran, aṉṉai — the mother of such a child, nāraṇaṉ tam — named after Lord Narayana, narakam pukāl̤ — will not go to hell Desire to Utter "Dāmodarā" தாமோதரா என்று சொல்ல விரும்பு None

You are our chief, O Damodara!” he will not send the mothers of your children to hell. 386 நாடும்நகரும்அறிய மானிடப்பேரிட்டு * கூடியழுங்கிக் குழியில்வீழ்ந்துவழுக்காதே * சாடிறப்பாய்ந்ததலைவா! தாமோதரா!

, kuḻal vārāy — comb the hair of, tāmotaraṉ taṉ — Damodaran Dāmodara, Who Created the Four-faced Brahmā சதுர்முகனைப் படைத்த தாமோதரன் None

O crow, come and help me comb Damodaran’s hair. 169 உந்தியெழுந்த உருவமலர்தன்னில் * சந்தச்சதுமுகன்தன்னைப் படைத்தவன் * கொந்தக்குழலைக் குறந்துபுளியட்டி * தந்தத்தின்சீப்பால் குழல்வாராய்அக்காக்காய்!

— O Damodara!

meyyaRivan nānē – Cornered by His denial, the gopī delivers her final, brilliant retort by addressing Him as “Dāmodarā!”—He who has the mark of the rope (dāma) on His belly (udara*). She says, “O Dāmodarā! I am the one who truly knows the facts!”

Pāsuram Translation O Dāmodarā! There resides to the east of my humble home a beautiful young maiden, whose eyes shimmer with the grace of lustrous carp fish. You witnessed her churning curd, all alone and unguarded.

Oh Dāmōdarā, who bears the scar of the rope on Your divine waist! Repeating these glorious names, I stand and call out to You again and again. My heart melts like water, and that very water flows forth from my eyes as ceaseless tears.

He recalls the Dāmōdara līlā, asking, "When certain persons [Devakī and Vasudeva, and in another birth, Nanda and Yaśōdā] prayed to have You as their child, did You not graciously appear as such and become utterly submissive to their discipline?"

Yashodā with arms soft and round like bamboo tied you (Damodaran) with a rope when you stole butter and ate it.