SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction (given by maNavALa mAmunigaL)
As amudhanAr requested in this way, emperumAnAr gave the nod, and by his extraordinary grace made amudhanAr’s intellect to be focused on him (emperumAnAr), and amudhanAr thinks about the parts he received due to that and becomes contented.
Introduction (given by piLLailOkam jIyar)
As he requested directly in this way, emperumAnAr agreed saying “that is correct, true” (okkum okkum), and by his special grace made amudhanAr’s faculties/senses to be set on him (emperumAnAr); amudhanAr looking at emperumAnAr’s divine face, says – Oh emperumAnAr! your highness having the generosity to spread the most sacred meanings! – addresses him like this, and merrily explains about how his mind is set on the divine feet of emperumAnAr, and how his love has increased by getting involved in the enjoyableness of those divine feet, and how he is intent on emperumAnAr’s qualities and is involved in serving him, and about how his prior karmas have run away without trace after emperumAnAr taking him in.
sArndhadhu en sindhai un thAL iNaik keezh anbu thAn migavum
kUrndhadhu ath thAmaraith thALgaLukku undhan kuNangaLukkE
theerndhadhu en seygai mun sey vinai nee sey vinai adhanAl
pErndhadhu vaNmai irAmAnusA em perunthagaiyE – 71
Word by word meaning (given by maNavALa mAmunigaL)
vaNmai – (emperumAnAr) having the quality of generosity that does not see lowliness of the receiver or greatness of what is given,
em – and due to such generosity he made me as his,
irAmAnusA – Oh udaiyavar!
perunthagai – having such greatness!
en – my
sindhai – mind which is as said in ‘ninRavA nillA [periya thirumozhi – 1.1.4]’ (does not stay in one matter),
chArndhadhu – got fixated, like shadow and lines,
thAL keezh – under the divine feet
un – of your, our lord,
iNai – which match each other;
ath thAmaraith thALgaLukku – towards those divine feet that are the most relished,
anbu thAn – the love, it,
kUrndhadhu – grew
migavum – without bound;
en seygai – (since) my livelihood
un than – being about doing things related to love for your qualities,
theerndhadhu – (my such livelihood) got itself dedicated
guNangaLukkE – to such qualities (of yours);
mun sey vinai – my earlier karmas (deeds)
pErndhadhu – left like dismantling of a mountain
adhu vinaiyAl – due to acts
sey – (you) performed by
nee – you who is the remover of all such karmas.
There is no wish for anything else for me, is the abstract here.
nee sey vinai – is about his special grace.
When some recite it as ‘nee seyvana adhanAl’ – due to the acts of yours for removing my karmas.
vaNmai irAmAnusA – Like vAmanan who placed his divine feet on everyone without considering any difference between sages like vaSishta or the lowly ones, like the rain that pours without differentiating between land and sea,
emperumAnAr being anAlOchitha viSEshAShEsha lOka charaNyar (~ not weighing the receiver, protects the world of such people), not seeing the lowliness of the ones receiving, and not considering the greatness of himself who is giving, gives away most sacred/secret meanings – Oh emperumAnAr having such generosity!
em perum thagaiyE – Oh! The supreme lord who due to that generosity has taken me (in writing) as your servant.
sArndhadhu en sindai un thAL iNaik keezh – Although living in the same place as your highness, did not ever prostrate on your divine feet – my mind was like ‘nanamEyam’ (rAvaNan saying would not fall on perumAL’s feet even when falling dying), mind which was wavering as said as ‘sanchalam hi mana’, and ‘ninRavA nillA nenju [periya thirumozhi – 1.1.4] (mind which is fickle)’ – such state of my mind gave way, and reached your divine feet, the feet which are reachable by the noble ones who consider the wealth of brahmAn, rudhran, et al., as nothing, as said in ‘thruNeekrutha virinchAdhi’;
like how one who suffers from the scorching heat of sun would go under a tree having shadows and coldness, since such comforts are present together in your divine feet, my mind got involved in the richness of it, got relieved from all the ways it suffered in this material world, and got fixated like an essential part of your divine feet, like shadow of and lines under those feet.
anbu thAn migavum kUrndhadhu ath thAmaraith thALgaLukku – My love toward your divine feet grew unbounded; your divine feet which are having the enjoyability of lotus flower with its qualities of beauty, fragrance, coldness, etc.,
unthan guNangaLukkE theerndhadhu en seygai – all these days I was involved in material aspects, and was adverse (to your divine feet) – my deeds have now become dedicated to your divine feet at all places, all times, and all situations as pushed by affection of due to my experience of love for you the lord.
jeeyar also prayed for this in the SlOkam – ‘nithyam yatheendhra thava dhivya [yathirAja vimSathi]’ (let my mind be ever involved in your divine body).
mun sey vinai nee sey vinai – As (emperumAnAr) prayed in ‘anAdhi kAla pravruththa anantha akruthya karaNa kruthya akaraNa bhagavath apachAra bhAgavatha apachAra asahya apachAra rUpa nAnAvidha anantha apachArAn Arabhdha kAryAn anArabhdha kAryAn kruthAn kriyamANAn karishyamANan cha sarvAn aSEshatha: kshamasva [SaraNAgathi gadhyam]’ (~please completely remove/forgive (my) sins of not doing what is required, doing what is forbidden, offenses towards You, your devotees, AchAryas, and all kinds of offenses, and in the deeds I have started to do and going to start in the future, being done, and be done in the future),
so all my sinful deeds were completely destroyed and went away, like dismantling of a mountain, due to the fruit of efforts of you who are contrary to my sinful deeds.
In ‘mun sey vinai’ there is no explicit mention of ‘my’ misdeeds. It is not only the deeds of my own – the effects of sins of others also joined me as said in ‘dhivishatha:pApakruthyAm’ (~ when noble souls get liberated, any of their remaining bad karmas would get accumulated in to those who offended them).
Saying ‘nee sey vinai’ – is about the surrendering (prapaththi) of emperumAnAr towards divine feet of periya perumAL. jeeyar also divined this meaning in the SlOkam ‘kAla thrayEpi [yathirAja vimSathi 18]’ (my bad karmas done) all three times of day, (etc., all would go away only due to the medicine that is the prapaththi you performed during panguni uththiram)).
When recited as ‘nee seyvana adhanAl pErndhadhu’ – it shall mean that all my sinful deeds went away due to just the first glance of yours.
After this has happened, there is no other wants for me – is the meaning.
From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :
sArndhadhu … un thALiNaik keezh – There is no match comparing me who is after material aspects, and you who is the lord to be reached finally – so my mind getting into your divine feet cannot happen due to me – it is only due to your special grace.
anbu thAn … ath thAmaraith thALgaLukku – It was due to his grace my mind got attracted to your divine feet; wherwas love towards it happened by itself;
unthan guNangaLukkE theerndhadhu en seygai – Instead of just ‘un guNangaLukkE’, he says ‘un than guNangaLukkE’, which implies that emperumAnAr’s such qualities are very special that applies to him only. seygai – kainkaryam (service).
Due to your efforts, each of the aforementioned benefits happened for me:
nee sey vinai adhanAl – sArndhadhu en sindhai un thAL inAik keezh
nee sey vinai adhanAl – anbu thAn migavum kUrndhadhu
nee sey vinai adhnAl – undhan guNangaLukkE theerndhadhu en seygai
nee sey vinai adhnAl – mun sey vinai pErndhadhu
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