Pasuram 8.6.3

Tamil text and transliteration:

ஒருவர் இருவர் ஓர் மூவர்என நின்று
உருவுகரந்து உள்ளும்தோறும் தித்திப்பான்
திருஅமர் மார்வன் திருக்கடித்தானத்தை
மருவிஉறைகின்ற மாயப்பிரானே.

oruvar iruvar ōr mūvareṉa niṉṟu
uruvukarantu uḷḷumtōṟum tittippāṉ
tiruamar mārvaṉ tirukkaṭittāṉattai
maruviuṟaikiṉṟa māyappirāṉē.

English translation of verse 8.6.3:

The Warrior Great, Who did arrows on Asuras rain
Was seen first as one, then as two and three later on,
And at one time hardly visible; this wondrous Benefactor great,
Who bears Tiru (Lakṣmī) on His chest, does in Tirukkaṭittāṉam lovingly stay
And is indeed very sweet to contemplate.

Notes:

(i) This song does not stand by itself, being but a follow-up of the preceding song. The warrior, referred to, is Śrī Rāma. When Rāvaṇa unleashed his special Reserve forces (Mūlabala [Mūlabalam]), after the valiant Rākṣasas had vanished, one by one, into the jaws of death, the manner in which this extra-ordinary situation, which struck unspeakable terror in the minds of the Devas, was handled by Śrī Rāma, is alluded to here. The battle was as spectacular as it was terrific and Vālmīki was simply thrilled by the uncanny and superhuman effort, displayed by Sri Rama. In śloka 22 of chapter 94 of Yuddha Kāṇḍa, it has been said that Rāma was hardly visible and yet, one could see the enormous extent of destruction wrought by Him. This only reveals the marvellous agility with which He went gyrating around, routing the enemy forces. A little further down, in śloka 27, it has been stated that thousands of Rāmas were seen in action. Again, in the latter half of the same śloka, it has been stated that Rāma alone and none else could be seen on the battlefield. It was indeed a wonderful wonder of wonders the way the Lord encountered the enemies who were not only powerful but also very elusive.

(ii) The Lord exhibits even greater love towards the Āḻvār than that bestowed on the Divine Consort, borne on His very chest, the simple reason that he is Her ward. Again, the Lord loves Tirukkaṭittāṉam, only because it is adored by the Āḻvār. This has already been set out, at length, in the notes below the second song. Yet, it is mentioned here, only to reveal the Āḻvār’s immense jubilation, as he meditates on this aspect.