from a magazine.

OrutthimaganAippirandhu Oriravil
orutthimaganAi oLitthhu vaLara
tharikkilAnAgi thAn theengu ninaindha
karutthaippizaippitthu kanjan vayittril
neruppennaninranedumAle unnai
arundhitthu vamdhOm paraitharudhiyAgil
thirutthakkaselvamum sevagamum yAm pAdi
varutthamum theerndhu magizndhElO rempAvai32
Oh Lord of massive form, being born to Devaki and being brought secretly
to Gokula and brought up by Yasodha you were like fire in the stomach
of Kamsa. We have come to entreat you for the fulfilment of our wishes.
If you grant our wish we will sing your glory and of the divine mother .
We extol the merits of our service to you and will be free of all miseries.
The avathara rahayam, the secret behind the incarnation is mentioned in
this pasuram. Krishna says in the Gita, 'janma karam cha mE dhivyam
Evam yO vEtthi thathvathah;thyakthvA dhEham punarjanma naithi
mAmEthi sO Arjuna,one who knows the truth behind my incarnation
and my actions, O Arjuna, never riverts back to brth once he leaves his
body.'
What is the truth of His janma? The upanishad says, 'ajAyamAnO
bahudhA vijAyathe,' the one who has no birth is born many times.' This
statement, though looks as self contradicting ,is not really so. The Lord is
never born like an ordinary mortal as he has no karma and hence need
not undergo the garbhavasa. He only manifests Himself and the mothers
like Devaki, Kousalya and even Adhithi feel as though they were giving
birth to Him through His mAya .And the truth that He was Lord Narayana
was a secret known only to a chosen few and His actions which seemed to
be baffling to a common mind were all explicable to them.
orutthi maganAi pirandhuVedanta
Desika says in his Yadhavabhyudhaya Devaki produced the
Lord like the eastern direction produces the moon. The implication is that
just as the eastern direction never really produced the moon but the
moon appeared in the east. Similarly Krishna simply appeared or
manifested himself in Devaki.
Pirandhu the birth of man separates him from God whereas the birth of
the Lord is to bring us near to Him.
Vasudeva and Devaki were prSni and suthapa, kaSyapa and adhithi in
their previous births and Lord Narayana incarnated as their son in the
previous births as prSnigara, VAmana respectively according to their
request repeated three times in the first birth to have a son like the Lord
and since there is no one like Him He Himself came as their son.33
orutthi maganai olitthu vaLara - He was not hiding from the fear of
Kamsa but hid Himself under the mortal form to protect the world. He
went to gokula for showering his grace on the Ayarkulam, which
represents the simple folk denoting His soulabhya and vathsalya. He
concealed Himself inside the pillar to protect Prahlada, disguised Himself
as Vamana to protect the devas, appeared as Rama to protect the rshis of
dandakaranya and here He came as Gopala to protect the yadhavakula.
tharkkilAnagi-----neruppenne ninra nedumAlE-Kamsa was seeing
Krishna everywhere and thought about him all the time and attained the
Lord through hate.
arundhitthu vandhOm - One must have done some poorvapunya to get
devotion to the Lord.
parai tharudhiyAgil- He has to give the necessary equipment for His
worship. He is both the upAya, the means and upEya, the end.
thiruthakka selvam - the best weaith one can get on this earth is the
service of the Lord. when the king of vijayanagaram, Krishna Devaraya
sent for Desika, prompted by his friend Vidyaranya, who held honourable
position in the court, Desika replied through his vairagya panchakam,
'asthi mEhasthisailAgrE vasthu paithAmaham dhanam, „I already
have my ancestral wealth on the Hasthisaila,' meaning Lord Varadaraja.
and refused to go to the court of Krishnadevaraya. This shows that when
one is blessed with the bhakthisamrajya , kingdom of God, all the others
appear to be worthless.
varutthamumtheerndhu magizndhWElorempAvAi- The sorrow is due
to samsara and that will go away by the grace of the Lord and what
remains is only unalloyed joy.
There are two mothers for the seeker. One is the gayathri manthra
through which one becomes dhvija, meaning twice-born and the other is
the ashtakshara manthra through which he becomes qualified for moksha.
Oriravu is the samsara in which the jeeva is hiding behind the
dhehathama buddhi forgetting the real nature of the self. To the evil
impulses that stand between the jeeva and his redemption, the Lord is
like the fire inside and burns them when one surrenders to him. He then
gives the thirutthakka selvam in the form of devotional service and
leads the jeeva to infinite bliss