The Supreme One is described in Purusha Suktam as ajAyamAna, that is One without birth. But the Purusha Suktam also describes Him as bahudhA vijAyate — that is the One who is born in many forms. How can He be both the One who is never born, as well as One who appears in many forms? It seems contradictory. But it is to be understood as referring to the fact that the Lord is not born due to karma, elaborated M.A. Venkatakrishnan in a discourse. So He is ajAyamAna. But He does take many forms in His different avataras, a boar in Varaha avatara, or half man half lion in Narasimha avatara. So He is definitely bahudhA vijAyate.
Nammazhvar says that Krishna came because of the prayers of the devas. But he uses the words, vendi devar vandu irakka. Both vendi and irakka mean the same thing. So here again it seems as if we have a repetition of words. But again, as in the case of the Purusha Suktam, we have to carefully interpret the words. Vendi refers to the devas praying to Him. But He too wanted to be born. So He appeared as Krishna not only because of the devas’ request, but also because He wanted to take the avatara. This is what is also indicated by ajayamana and bahudha vijayate. He could have remained just the unborn. But He, of His own accord, decided to be born. Pillai Lokachariar talks of the nine connections we have with the Lord in his work ‘Nava vidha sambandham.’ The pramana sloka in this work begins with the word “pitha,” indicating that the Lord is the father of all. So Vasudeva and Nandagopa were His children. But He chose to be born to one and to grow up as the other’s son. His simplicity despite His Supremacy needs no further proof. He was born with His weapons, but showed His simplicity by obeying Devaki and hiding them at once.
