SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Introduction (given by maNavALa mAmunigaL)
I shall perform all sorts of services only to those associated to the ones associated to emperumAnAr – this in previous pAsuram. Since it is due to emperumAnAr’s grace that he who was indifferent earlier has got this interest now, and so, thinking about such help of emperumAnAr to him, he addresses emperumAnAr with his respectful note that there is no equal to his grace.
Introduction (given by piLLailOkam jIyar)
In the previous pAsuram, amudhanAr talked about the interest towards those associated to the ones associated to the most distinguished personality in the world that is emperumAnAr, that is, the interest in doing services at any place, any time, any situation, using all the faculties of body, and all types.
In this pAsuram – looking at the divine face of emperumAnAr, all these times when I did not have acceptance to do services to those devoted to you, as emperumAn makes those whom He likes to be subservient to those in his antha:puram (queen’s private quarters), and for those who are not in the state of doing services to His devotees He would not give His divine feet – to such periya perumAL’s divine feet is what you have united me – there is no equal to such grace of yours, says amudhanAr.
sOrvinRi undhan thuNai adikkeezh thoNdu pattavar pAl
sArvinRi ninRa enakku arangan seyya thAL iNaigaL
pErvinRi inRu peRuththum irAmAnusA – ini un
seeronRiya karuNaikku illai mARu therivuRilE – 81
Word by word meaning (given by maNavALa mAmunigaL)
enakku – to me (who)
sArvinRi ninRa – was without any attachment
thoNdu pattavar pAl – towards those who are subservient like shadow and lines of feet
adik keezh – to the divine feet
undhan – of your highness
thuNai – which are beautiful as a pair
sOrvinRi – and they not having separation of mind towards some other matters,
due to giving birth to the thought in me that I am subservient only to such noble ones,
as said in ‘adiyArkku ennai At paduththa vimalan [amalanAdhipirAn – 1] (the emperumAn who is most pure, who can make me be devoted to His devotees)’, and, ‘adiyArrku At paduththAy [thiruppALLiyezhuchchi – 10]’ (please make me subservient to your devotees), He being of the nature of associating those liked by Him to His devotees, of being in the state that except for those devoted to His devotees He would not give His divine feet, such –
arangan – periya perumAL’s
thALgaL – divine feet (which are)
seyya – reddish, as a match to the color of his divine body that is green
iNaigaL – and having beauty of being together,
inRu – now/today
peRuththum – (you made me) get (to such divine feet) in that way
pErvu inRi – (that I) never get separated from (such divine feet) at any time;
irAmAnusA – Oh emperumAnAr!
ini – having this becoming like so,
therivuRil – if we think about it
mARillai – there is no equal to the
seer onRiya – most admirable
karuNaikku – grace
un – of your highness.
For ‘sORvinRi’ etc. – it could also be read as: arangan seyya thAL iNaigaL – pErvinRi – undha thuNai adik keezh thoNdu pattavar pAl sArvinRi ninRa enakku – due to my concurrence for service to emperumAn I was staunch in holding on to the divine feet of emperumAn, but due to blemished thought I did not concur to be subservient to His devotees and so I was not associated to those who serve your divine feet – now/today your highness has got that service/concurrence for me – there is no equal to such grace of your highness;
pErvu – leaving
seer – strong/solid; also, beauty;
onRi – coming/being together
mARu – concurrence.
therivuRu – research/think about it.
sOrvinRi undhan thuNai adikkeezh – As geethAchAryan divined – ‘mayichAnanya yOgEna bhakthi: avyapichAriNee [SrI bhagavath gIthA]’ (thinking of something else in the mind other than me is corruption of mind), mind not deviating towards some other matter (than emperumAnAr!);
as said in ‘kruthvA madhyamayeem thanum – magnAn udhdharathE lOkAn kAruNyAch chAsthra pANinA’ (SrIman nArAyaNan incarnates as AchAryan for the uplifting of worldly people, using SAsthram in His hands), under that which is having the beauty of togetherness, that is, the divine feet of You who lift everyone up from the ocean that is this material world;
thoNdu pattavar pAl – towards those who are subservient like shadow and lines of feet, (to such divine feet of yours);
as said in ‘yushmath pAdhAravindha yugaLam bhajathAm gurUNAm – kUrAdhinAtha kurugEnamukAdhya pumsAm [yathirAja vimSathi – 3]’, towards such noble ones devoted to you;
sArvinRi ninRa – not having association with them;
enakku – from time eternal till the time of surrendering to emperumAnAr, not knowing the meaning of ‘thasmAth mathbhaktha bhakthAScha pUjaneeyA viSEshatha: [SrI bhagavath gIthA]’ (So, my devotees and their devotees are to be worshiped like I am worshiped), I who was being ‘nanamEyam ’ ((rAvaNan saying) I will not fall towards His feet even when falling dead), and so was adverse; to me of such stature;
arangan seyya thAL iNaigaL – Like a mother who shows her child who due to sickness got disinterested in life sustaining and enjoyable food, to an expert who cures by medicine, as said in ‘mama math bhaktha bhakthEshu preethirabyadhikObhavEth’ (My love is more towards devotees of my devotees), and ‘adiyArkku ennai At paduththa vimalan [amalanAdhipirAn – 1]’ (the pure One who can make me subservient to His devotees), and, ’un adiyArkku At paduththAy [thiruppaLLiyezhuchchi – 10]’ (Please make me subservient to Your devotees),
being very loving towards His devotees, being an expert who knows how to make His loved ones to be subservient to His devotees for ‘Ezh AtkAlum [thiruppallANdu – 3]’ (for generations), as said by ‘chediyAr vinaigaL theer marundhE [thiruvAimozhi – 6.10.7]’ (~ Oh the medicine that cures the dense karmas), and ‘marundhE nangaL bhOga magizhchchikku [thiruvAimozhi – 9.3.4]’ (~emperumAn who is the medicine is also our enjoyment), such periya perumAL who graces the removal of bad karmas that does not give concurrence to subservience towards emperumAn and towards His devotees – His divine feet having the redness in matching contrast to the divine (green) body of emperumAn, and having the beauty of being together – such divine feet of emperumAn;
pErvinRi – to never leave (such divine feet); pErvu – leaving;
inRu peRuththum – now, (you) made me get the great benefit of being subservient (to Him) like a shadow and lines of feet; enabling such benefit;
irAmAnusA – Oh! such emperumAnAr!
ini un seer onRiya karuNaikku – As said in ‘upAyEnathu yachchakyam nathachchakyam parAkramai: [dharma SAsthram]’ (~ using expertise, but do not use inappropriate tools to show your greatness), having the expertise; as said in ‘thvath dhAsa dhAsa gaNanA charamAva dhauya: thath dhAsa dhAsaika rasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (~ wish to be always interested in serving the last of series of hierarchy of servants of your devotees), after correcting me to be in the stage of prathama parvam (devotion to emperumAn) which is the entry state for the stage that is ultimately wished for, that is charama parvam (devoted to devotees) – for your grace that is of great glory, which made me get this devotion towards emperumAn;
seer – beauty, also greatness;
onRi – being together; along with;
therivuRil – if we thought about it well,
mARu illai – there is no equal;
Since it is said ‘sidhdhirbhavathivA nEthi samSaya: achyutha sEvinAm’ (those surrendered to achyuthan’s (emperumAn’s) divine feet would always have uncertainty whether they would get liberated) – even the beautiful grace of ‘then arangar’ would not equal that of emperumAnAr, is the thought running in amudhanAr’s mind, you see!
Since it is said ‘nasamSayasthu thath bhaktha paricharyArathAthmanAm’ (there is no uncertainty about liberation for who love to do services to His devotees) – this meaning is achieved;
mARu – equal / substitute;
When read as – ‘arangan seyya thAL iNaigaL(il) – pErvinRi, – sOrvinRi unthan thuNai adikkeezh thoNdu pattavar pAl sArvinRi ninRa enakku – inRu peRuththum irAmAnusA – un seer onRiya karuNaikku – thirivuRil – mARu illai’ – due to my concurrence for service to emperumAn I was devoted to the divine feet of periya perumAL, but due to being proud of it, not knowing the wonderfulness of His devotees , I was not associated to those who serve your divine feet – now/today your highness has enabled that service/concurrence in me – for such unmatched grace of your highness, if we analyze it, there is no one equal to that.
From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :
sOrvinRi undhan thuNai adi keezh… enakku – By this amudhanAr thinks about his previous state. By ‘undhan’ it shows the attained association with emperumAnAr, and ‘thuNai adi’ the enjoyable quality of those divine feet. ‘adi keezh’ shows being of service under the feet like shadow and lines under the feet.
Like how shadow and lines under feet always stay with the feet, and is not useful for anything else, being under the divine feet of emperumAnAr itself is considered as the destiny and so not doing it for any other benefit – such are the devotees of emperumAnAr.
Since such devotees would do service with love, it is shown with ‘sOrvinRi thoNdu pattavar’. sOrvu – separation/deviation. Separation in mind is about focusing on something else.
Since it is done with love, it is said in ‘thoNdu pattavar’ (being of service) and not ‘thoNdu seybavar’ (doing service); their identity is that they serve out of love – their identity is not based on their clan or lineage.
Being associated with such devotees was not present before in me – laments amudhanAr.
emperumAnAr made me understand that this AthmA belongs to such devotees.
Due to being subservient to the devotees, arangan’s divine feet was possible to be available by Him.
Because of that association with Him made possible by emperumAnAr, He enriched in me the devotion towards His devotees.
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Translation: raghurAm SrInivAsa dasan
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