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आर्ति प्रबंधं – २६

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श्री:  श्रीमते शठकोपाय नम:  श्रीमते रामानुजाय नम:  श्रीमद्वरवरमुनये नम:

आर्ति प्रबंधं

<< पासुर २५

उपक्षेप

इस पासुरम में श्री रामानुज के ह्रदय की ज्ञान होने के कारण मणवाळ मामुनि श्री रामानुज के पक्ष में बात करतें  हैं। श्री रामानुज के विचार की ज्ञान मामुनि को हैं और उस भाव को , वे इस पासुरम में प्रकट करतें हैं। और पासुरम की समाप्ति परमपद की प्रार्थना के सात करते हैं। श्री रामानुज के विचार हैं कि , “यह मणवाळ मामुनि ने मेरी रक्षण में आये दिन से अनेक पाप किये हैं।  मेरे सिवाय, इन्के पापो के भंडार को क्षमा कर, इन्की रक्षा कौन कर सकता हैं ? इसीलिए हमें ही यह कार्य करना होगा।” श्री रामानुज के इस भाव को ही मामुनि अपने ह्रदय से यहाँ प्रकट कर रहें हैं। आगे कहते हैं कि, निराधार जनों के एकमात्र आश्रय होने के कारण, श्री रामानुज के अलावा और कौन उनकी (मामुनि की ) रक्षा कर सकतें हैं। क्या पेरिय पेरुमाळ के जैसे अत्यंत कृपाळू कर सकते हैं ? उत्तर देते हुए मामुनि कहते हैं कि, श्री रामानुज ही सर्व श्रेष्ट लक्ष्य परमपद की इच्छा दिलाये, इस कारण श्री रामानुज को ही लक्ष्य प्राप्ति भी निश्चित करना हैं। इससे अधिक मामुनि के प्रतिदिन के पापो से भी, श्री रामानुज उन्की रक्षण करना चाह रहें हैं।  मणवाळ मामुनि की दृढ़ विश्वास हैं कि, उन्की पापो से रक्षण में , पेरिय पेरुमाळ इत्यादियों को नहीं , श्री रामानुज की ही आर्ति  हैं।

पासुरम २६

तेन्नरनगर्क्कामो ? देवियर्गटकामो ?
सेनैयर्कोन मुदलान सूरियरगटकामो?
मन्नियसीर मारन अरुळमारी तमक्कामो ?
मट्रूम उळ्ळ देसिगर्गळ तंगलुक्कूमामो ?
एन्नुडैय पिळै पोरुक्क यावरुक्कु मुडियुम ?
एतिरासा उनक्कु अन्रि यान ओरुवरुक्कु आगेन
उन अरुळै एनक्कु रुचि तन्नैयुम उणडाक्की
ओळिविसुम्बिल अडियेनै ओरुप्पडुत्तु विरैन्दे

शब्ढार्थ

एतिरासा – हे एम्पेरुमानारे !
तेन्नरनगर्क्कामो? – (मेरे पापो को क्षमा करना  ) क्या पेरिय पेरुमाळ को साध्य हैं ? या
देवियर्गटकामो? – पेरिय पिराट्टि के संग भू देवी, नीळा देवियों से क्या यह साध्य हैं ? या
सेनैयर्कोन मुदलान सूरियरगटकामो? –  सेनापतियाळ्वान इत्यादि नित्यसूरियाँ क्या यह कर पायेंगें ? या
मन्नियसीर – वें, जो नित्य, भगवान के भक्तों के प्रति वात्सल्यादि गुणों के संग हैं
मारन – और नम्माळ्वार के नाम पहचाने जाने वाले, क्या उनसे साध्य हैं ?
अरुळमारी तमक्कामो ?-  क्या सारे चेतनों पर कृपा बरसाने वाले कलियन को यह साध्य हैं ?
मट्रुम उळ्ळ – और कोई
देसिगर्गळ – नाथमुनि से प्रारंभ आचार्य
तंगळुक्कुमामो ? – क्या यह उन्को साध्य हैं ?
यावरुक्कु मुडियुम ? – किन्कों साध्य हैं
पिळै पोरुक्क – पापो को क्षमा करना
एन्नुडैय – मुझसे किये गए ?
यान –  मैं
ओरुवरुक्कु आगेन – अन्य किसी का दास नहीं बनूँगा
उनक्कु अन्रि – आपके अलावा
उन अरुळै – आपके कृपा से , आपने
रुचि तन्नैयुम उणडाक्कि – प्राप्य में इच्छा उत्पन्न किये
एनक्कु – मुझमें
ओरुप्पडुत्तु अडियेनै
ओळिविसुम्बिल – प्रकाशमान और तेजोमय परमपद
ऐ – (“विरैन्दु” शब्द के अंत में )- पूर्ती चित्रित करने के हेतु, यह अन्तसर्ग है

सरल अनुवाद

श्री रामानुज को छोड़, मणवाळ मामुनि, पेरिय पेरुमाल, उन्के दिव्य महिषियाँ, नित्यसूरियाँ, आळ्वार, आचार्यो जैसे सर्वश्रेष्ठ आत्माओँ के ऊपर विचार करते हैं। उनकी मानना हैं कि, उन्के पापो की क्षमा कर उन्की रक्षा करना इनमें से कोई नहीं कर सकते। केवल श्री रामानुज को ही दया और सामर्थ्य हैं। श्री रामानुज के इस सोच पर विचार करके, समाप्ति में मणवाळ मामुनि उन्से परमपद की प्रार्थना करते हैं।

स्पष्टीकरण

मणवाळ मामुनि कहतें हैं, “हे ! यतियों के नेता ! सर्वशक्तन (अत्यंत शक्तिशाली ), सर्वज्ञ (सर्वत्र , संपूर्ण रूप में जानने वाले), भगवान भी मेरे पापो की अनुमान न कर पाएँगे। हैं कोई, जिन्को मेरे पापो को क्षमा करना साध्य हैं ? क्या “दोषायद्यभितस्यस्यात” और “एन अडियार अदु सेय्यार सेय्दारेल नन्रु सेय्दार” (पेरियाळ्वार तिरुमोळि ४.९. २ ) वचनों से चित्रित पेरिय पेरुमाळ मेरे पापो को क्षमा कर पाएँगे? जगत प्रसिद्द, उन्की अत्यंत दया की भी मेरे पाप परीक्षण करेंगीं। क्या “नकश्चिन नपराद्यति (श्री रामायणम)” और “किमेतान निर्दोष: इहजगति (श्री गुण रत्नकोसम ) में चित्रित की गयीं पेरिय पिराट्टि आदि पिराट्टियाँ मेरे पापो को क्षमा करेंगीं ?क्या पिरट्टियों समेत पेरिय पेरुमाळ के नित्य कैंकर्य को तरस कर प्राप्त किये हुए, सेनपतियाळ्वान जैसे नित्यसूरियों को मेरे पापो को क्षमा करना साध्य हैं ? “असांभि: तुल्योभवतु” के अनुसार, पेरुमाळ और पिराट्टि के प्रति नित्य कैंकर्य में नित्यसूरियाँ समान हैं।  “विष्वक्सेन सँहिता” तथा “विहकेन्द्र सँहिता” में प्रपत्ति के विचार इन्ही नित्यसूरियों ने किया था, क्या वें मेरे पापो को क्षमा कर पाएँगे ? “पयनन्रागिलुम पाङ्गल्लरागिलुम सेयल नन्राग तिरुत्ति पणि कोळ्वान” (कण्णिनुन सिरुत्ताम्बु १० ) के अनुसार, भक्तों के प्रति नित्य रूप में अत्यंत वात्सल्य प्रकट करने वाले नम्माळ्वार मेरे पापो को क्षमा कर पाएँगे ? सारे चेतनों पर  आशीर्वाद बरसाने वाले तिरुमंगै आळ्वार क्षमा कर पायेंगें? क्या, आळ्वार के अनुग्रह से आशीर्वादित नाथमुनि, यामुनमुनि जैसे कृपामात्र प्रसन्नाचारयो से यह साध्य हैं ? सारे पापो को सहन कर क्षमा करने  वाले अआप्के सिवाय यहाँ उल्लेखित किसी से क्या यह साध्य हैं ? “ निगरिन्रि निन्रवेणनीसदैक्कु निन अरुळिङ्गणन्रि पुगलोन्रुमिल्लै (रामानुस नूट्रन्दादि ४८ )” के अनुसार घोर पापियों को भी क्षमा करने वाले आप कृपा समुद्र हैं।  अतः उचित यही हैं कि मैं केवल आपका हूँ, अन्य किसी का नहीं।  

मणवाळ मामुनि आगे प्रस्ताव करते हैं , “आपके चरण कमलों में शरणागति आपके अनुग्रह के कारण ही साध्य हुआ।  उसके पश्चात आपके आशीर्वाद के कारण ही प्राप्य में रुचि उपलभ्ध हुयी।  “सुडरोळियाइ निन्र तन्नुडै चोदि (तिरुवाय्मोळि ३.१०.५ )” और “तेळिविसुम्बु (तिरुवाय्मोळि ९.७.५ )” से वर्णित परमपद तक अडियेन को पहुँचाकर, उन वासियों में से एक बनाने की देवरीर से प्रार्थना हैं। “अंगुट्रेन अल्लेन” (तिरुवाय्मोळि ५.७. २ )” के जैसे परमपद वासियों से ब्रष्ट न होकर, शीघ्र परमपद प्राप्ति की प्रार्थना करता हूँ। “उनक्कन्रि” शब्द का अर्थ है “आपके अलावा”, यह शब्द, “तेन्नरनगर ……एतिरासा” से और “यान ओरुवर्क्कु आगेन” दोनों से इस तरह सम्बंधित किया जा सकता है : एम्बेरुमानार के अलावा अन्य कोई मामुनि के रक्षण न कर पाएँगे और एम्बेरुमानार से अन्य किसी के नहीं हैं मणवाळ मामुनि।  

आगे, विविरण हैं, यहाँ उल्लेखित श्रेष्ट समूह को मामुनि के पापो को क्षमा कर, उन्की रक्षा करने में ,असमर्थता की ।  

“निरंकुसस्वातंत्र्यम” अर्थात संपूर्ण स्वतंत्रता, श्रीमन नारायण की व्यक्तित्व हैं।”क्षिपामि” और “नक्षमामि” दोनों प्रकट करते हैं की श्रीमन नारायण सर्व स्वतंत्र होने के कारण किसी भी समय, किसी भी व्यक्ति को उन्के पापो के अनुसार दंड दे सकते हैं। और  पिराट्टियाँ चित्रित की जातीं हैं इन वचनों से : “क्षमा लक्षमी बृंगीसकल करणोनमातनमधु” और “तिमिर कोन्डाल ओत्तु निर्क्कुम (तिरुवाय्मोळि ६.५.२), अर्थात अपने स्वामी श्रीमन नारायण में वे इतनी मगन हैं कि शिल्प विग्रह के जैसी हैं। वें शायद मेरे पापो को क्षमा करने के स्थिति में नहीं हैं। नान्मुगन तिरुवन्दादि १० के, “अङ्गरवारम अदु केटु अळलुमिळुम” वचनानुसार नित्यसूरियाँ, सर्व काल सर्वावस्था में भी, सदा पिराट्टियाँ समेत श्रीमन नारायण के रक्षण में ही ध्यान रखतें हैं। अतः मामुनि के पापो को सहने तथा रक्षा करने में वें भी असमर्थ ही रहेंगें। “सिन्दै कलंगी तिरुमाल एन्रळैप्पन” (तिरुवाय्मोळि ९.८. १०)”, “उन्नै काणुम अवाविल वीळून्दु( तिरुवाय्मोळि ५.७.२)”, उन्नैकाणुम आसै एन्नुम कडलील वीळून्दु(पेरिय तिरुमोळि ४. ९. ३ )”, तथा “भक्ति पारवश्यत्ताले प्रपन्नरगळ आळ्वार्गळ (श्रीवचनभूषणं ४३) इत्यादि वचनों से भक्ति की सारांश के रूप पहचाने जाने वाले सारे आळ्वार, पिराट्टियों समेत श्रीमन नारायण के प्रति कैंकर्य को तरसते हैं और उसमें मग्न होकर खुद को भी बूल जाते हैं।  अतः मामुनि को या उन्की पापो को क्षमा न कर पाएँगे। अंत में हैं मुमुक्षुओं (मोक्षानंद में इच्छा रखने वाले, परमपद प्राप्ति में इच्छा रखने वाले जन ) की समूह। शरीर में प्राण रहते समय तक इन्की ध्यान मोक्ष पर ही रहना चाहिए और उसिकेलिये तरसना चाहिए।  इस कारण न ही ये  दूसरों को उपदेश दे सकते हैं , न उनके पापो को क्षमा कर पाएँगे। किंतु किसी को भी उन्के पापो से रक्षण करने की स्तिथि में, श्री रामानुज इन सभी सीमाओँ के पार हैं। अपने विनाश की भी चिंता न करते हुए, सँसारी के ज्ञान या अज्ञान पर ध्यान न देते हुए, सँसारियो के दुःखों से उनकों रक्षा करते हैं और किये गए सारे पापो से भी रक्षा करते हैं। इससे बढ़कर यह निश्चित करते हैं कि, “आळुमाळर एङ्गिरवनुडैय तनिमै तीरूमपड़ि(तिरुवाय्मोळि ८.३. ३)” के अनुसार इस्को भगवान के प्रति मंगळासासनम करने की गुण आए। “अदु तिरुत्तलावदे(पेरिय तिरुवन्दादि २५)” के अनुसार “दोषनिवृत्ति से पार” भावित किये जाने वालों को भी कृपा से सुधारने वाले श्री रामानुज ही हैं। और अंत में यह भी निश्चित करतें हैं कि “तिरुमगळ केळ्वन” श्रीमन नारायण के प्रति यह व्यक्ति, अवश्य ही, नित्य रूप में कैंकर्य करें। इसी विषय की प्रस्ताव “मरुळ कोणडिळैक्कुम नमक्कु नेञ्जे रामानुसन सेय्युम सेमंगळ मट्रूळर तरमो (रामानुस नूट्रन्दादि ३९)”, से तिरुवरंगत्तु अमुदनार करतें हैं।  

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/09/arththi-prabandham-26/

संगृहीत- http://divyaprabandham.koyil.org

प्रमेय (लक्ष्य) – http://koyil.org
प्रमाण (शास्त्र) – http://granthams.koyil.org
प्रमाता (आचार्य) – http://acharyas.koyil.org
श्रीवैष्णव शिक्षा/बालकों का पोर्टल – http://pillai.koyil.org

 

thiruvAimozhi – 4.8.4 – niRaivinAl

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Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fourth pAsuram, parAnkuSa nAyaki says “I have no use for my tender sprout like complexion which is not liked by krishNa who enjoys his activities which are performed by him for the sake of his devotees”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAnkuSa nAyaki says “There is no use of my reddish complexion which is not liked by krishNa who killed the seven bulls to enjoy his beloved nappinnai”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Fourth pAsuram. parAnkuSa nAyaki says “I don’t need this complexion of mine which is not liked by krishNa who pampered the girls instead of caring for himself”.

pAsuram

niRaivinAl kuRaivillA nedum paNaith thOL madap pinnai
poRaiyinAn mulai aNaivAn poru vidai Ezh adarththugandha
kaRaiyinAr thuvarudukkaik kadaiyAvin kazhikORkaich
chaRaiyinAr kavarAdha thaLir niRaththAl kuRaivilamE

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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

niRaivinAl – completeness in sthrIthvam (femininity)
kuRaivillA – without any shortcoming
nedum paNaith thOL – having long and well grown shoulder
madam – being modest with respect to her beloved consort
pinnai – nappinnaip pirAtti
mulai – bosom
aNaivAn – to embrace
poRaiyinAl – with pride (along with sorrow)
poru vidai Ezh – the seven bulls which were all set to fight him
adarththu ugandha – killed them (and considering “I have now fulfilled my desire”) and became happy about it

(to engage in activity fitting his birth in the cowherd family)
kaRaiyinAr – his clothes having stains [due to gathering fruits in the forest)
thuvar – tree bark
udukkai – garments
kadaiyAvin – bamboo container (which is used to collect the milk from cow)
kazhikOlum – stick which is carried by cowherd boys
kai – having them in his hands
chaRaiyinAr – one who is wearing the waist string with bells (on his waist)
kavarAdha – not liked
thaLir niRaththAl – sprout like reddish complexion
kuRaivilam – no use (for us)

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn pridefully killed the seven bulls which were all set to fight him, to embrace the bosom of nappinnaip pirAtti who has completeness in sthrIthvam without any shortcoming in it, who has long and well grown shoulder and who is modest with respect to her beloved consort, and became happy about it. There is no use of my sprout like reddish complexion if that is not liked by emperumAn whose tree bark garments are having stains, who is having bamboo container and stick which is carried by cowherd boys in his hands, and who is wearing the waist string with bells.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • niRaivinAl kuRaivillA – nappinnai who is having no shortcoming in her sthrIthvam (modesty), i.e., being without any reaction even after seeing krishNa taking on the bulls to marry her. When there is reason to show reaction, she remained reactionless [that is real modesty].
  • nedum paNaith thOL – Previously her Athma guNam (internal quality – modesty) was explained. Now her physical quality is explained.
  • nedum paNai … – Long, well grown shoulder. Long bamboo shoot like shoulder. Her beauty is such that, even by engaging in great tasks, one will desire to get her.
  • madap pinnai – very tender natured nappinnai.
  • mulai aNaivAn – to embrace her.
  • poRaiyinAl – Tolerating patiently. When the bulls banged on him with their horns and hooves, he considered them to be coming in contact with nappinnai’s bosom.
  • poru vidai – Not any ordinary bull. They were possessed with demoniac forces and were rearing to fight with krishNa. Not one or two; he held the neck of all the seven bulls and strangled them.
  • ugandha – He became joyous thinking that he now got nappinnai.
  • kaRaiyinAr thuvarudukkai – He wears tree-barks which had lots of stains. Here it is talking about the garment which is worn by cowherds to avoid getting them torn by thorns when they go to the forest. While it is saying “thuvar” (reddish colour), it is also saying “kaRaiyinAr” (stained), since they collect wild fruits from the forest and the essence which drips from them will lead to lot of stains on their garment; so it is a stained garment. She does not even desire for nice yellow garments as said in nAchchiyAr thirumozhi 13.1 “pIthaka vaNNa Adai“, and she (parAnkuSa nAyaki) wants to embrace krishNa with his garment which he wore while protecting cows.
  • kadaiyA – The cowherds will always carry a bamboo container, which they can use at suitable times to milk the cows.
  • kazhi kOl kaikazhi kOl – the stick which is used to throw and mark the distance where the cows can reach up to. Cowherds who carry the bamboo container and stick.
  • kadaiyAvin kazhi kOl kai – Also explained as – the cowherds who carry the stick to control wild cows and milk them [Here kadaiyA is explained as wild cow].
  • kazhi kOl – When the calves go along with the cow, to stop them from feeding on their mother cows, they will be tied with a stick in front of their face – it is talking about that stick. As sanyAsis do not have a permanent residence, they will carry their plate (container) etc along with them; the cowherds too will carry these along with them and will rest where they find grass and water.
  • chaRaiyinAr – Three explanations 1) chaRai means a type of bell; the cowherds usually will tie a bell on their waist string so that when they lead, the cows and calves will follow them obediently based on that sound. 2) Alternative explanation – chaRai means lowly. Those who are born in lowly cowherd families which cannot be compared with other higher varNas. 3) chaRai means lazy. While other cowherds may partially bathe during special occasions such as vishu etc., due to running behind the cows, krishNa would not even do that. nappinnai desires to embrace this form of emperumAn, where he does not bother about himself while protecting those who need to be protected. SrI rAmAyaNanam “dhIkshitham vratha sampannam varAjinatharamSuchim | kurankaSrungapANincha paSyanthIthvA bhajAmyaham“.
  • kavarAdha thaLir niRam – What is the use of divine complexion which is not desired by him? What is the use of the complexion/glow of sIthAp pirAtti who arrived after the killing of rAvaNa, the complexion of which was not liked by SrI rAma himself? There is no other consorts of emperumAn who have spoken like parAnkuSa nAyaki with respect to complexion/method. What is the difference between “maNi mAmai kuRaivilam” which was said in first pAsuram and “thaLir niRaththAl kuRaivilam” which is explained here? There, maNi mAmai speaks about her beauty and tenderness. and here it speaks about her complexion; if we consider that complexion was explained in that pAsuram, here it may be said that parAnkuSa nAyaki is explaining about the beautiful complexion. Explains the SrI rAmAyaNa SlOkam here:
    • dhIkshitham … – As pirAtti was born in janaka kulam (clan) which is very strict in following customs/practices, she liked SrI rAma’s form; as nappinnai was born in cowherd clan where there is no requirement for strictly following customs/practices, she desired for the divine form of krishNa.
    • dhIkshitham – She is saying “I am desiring to see krishNa as the lord, who is having special garment, having butter applied all over his body”.
    • vratha sampannam – When rishi (vaSishsta – the sage and mentor) tells him to fast one session, SrI rAma would think “He is caring for our tender body and diluting it” and would continue fasting for four days – that is due to his total obedience in SAsthram.
    • varAjinatharam – His special garments are even more attractive than silk garments.
    • Suchim – When [sage vaSishta] says “You cannot come in contact with any woman; but when you come in contact with your obedient wife, there is nothing wrong with it; so, you can not come in contact with any other woman”; and he gets unnecessary doubt whether sIthA’s clothes touched his and will bathe fully to purify him [Here, krishNa is opposite to these discipline].
    • kurankaSrunga pANincha – Even more than “Eka vasthraradharOdhanvI” (wearing one garment and holding the bow), I prefer seeing him with deer horn.
    • paSyanthIthvA bhajAmyaham – As she prays for the ultimate goal, incidentals [like performing mangaLASAsanam] will naturally occur in between. Whatever one prays, that is for what is visible only; so, she prays to see him. Even there [spiritual realm], it is said as “sadhA paSyanthi” (always seeing emperumAn). In between she is performing mangaLASAsanam to avert evil-eyes during the process; as the ultimate goal is prayed for, the incidentals such as mangaLASAsanam will happen naturally. [An example from the life of sAvithri is cited here to establish how one goal is attained while another goal is desired] sAvithri showed her husband and prayed that he begets many children through him [sAvithri desired to marry sathyavAn; nAradha muni appeared there and told her that his life span is short; yet she insisted to marry him. Soon after her marriage, the servitors of yama came and took away sathyavAn and sAvithri followed them. When yama enquired what she wanted saying that he will fulfil her desire, she said “I want to have many children with my husband”. yama did not have any choice other than letting sathyavAn live long].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 59

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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Introduction

mAmunigaL says “I understood the relationship between me and your lotus feet (thanks to my AchAryan thiruvAimozhip piLLai). When will you destroy this mortal coil of mine, after which periya perumAL (who does things that is the best for the soul) comes on garudan and displays HIS face to me? emperumAnArE, please tell me when you will do that?”

pAsuram 59

endhai thiruvarangar ErAr garudan mEl
vandhu mugam kAtti vazhi nadaththach chindhai seydhu
ippollA udambuthanai pOkkuvadhu ennALkolo?
sollAy ethirAsA! sUzhndhu!!!

Word-by-Word Meanings:

endhai – (During the time when this soul leaves the body) my mother and father
thiruvarangar – i.e., periya perumAL, who is known through his dwelling place of kOyil (SrIrangam)
mugam kAtti –, will show my favorite aspects that include HIS kasthUri thilakam, smiling face etc.
vandhu – by coming unto me
ErAr garudan mEl – on top of HIS beautiful garudan.
vazhi nadaththa – and usher me into the glorious path known as “archirAdhi mArgam”
ethirAsA! – emperumAnArE
sollAy – please tell me
ippollA udambuthanai pOkkuvadhu ennALkolo? – When is the day that this despicable body of mine will get destroyed and the soul will be deemed for you?
chindhai seydhu – Please think about
sUzhndhu – and elucidate me on that so that I will be happy about the concreteness of it. Please think about it.

Simple Translation

mAmunigaL asks for the exact day when SrI rAmAnuja will take his body and liberate his soul, to be dedicated exclusively to him. He asks when has he decided for that to happen. He also describes what will happen during his final moments. He says that periya perumAL, who is at SrIrangam, will come on top of HIS beautiful garudan and usher him to HIS paramapadham via “archirAdhi mArgam”.

Explanation

mAmunigaL asks, “hey! SrI rAmAnuja! When is the day that you are going to destroy this body of mine that is the sole determinant to be liberated? During the time the soul leaves the body, I will see my mother and father periya perumAL whose sheer existence is revealed by his dwelling in “kOyil” or “SrIrangam”. HE will come on top of HIS extremely beautiful garudan that is described as “am chirai puL pAgan (thirunedunthANdagam 6)”. HE will show me my favorite aspects that include the likes of HIS kasthUri thilakam, HIS beautiful smile that is described as “nal kadhir muththa veNNagaich cheyavAy (periya thirumozhi 4.4.5) and HIS moon like face. HE, who is described as “the lovable companion at SrIrangam” or “arangathuRaiyum inthuNaivanAna thAm (periya thirumozhi 3.7.6)”, will usher me to paramapadham as in “nayAmi paramAm gatham (varAha charama SlOlam) via the path known as “archirAdhi mArgam”. As nammAzhvAr said “un charaNam thandhu en sanmam kaLaiyAyE (thiruvAimozhi 5.8.7)”, emperumAnArE!!! When are you going to offer your lotus feet to me and put a full stop to my cycle of birth and deaths forever? When are you going to take my body and make this soul exclusively for you? In SrI rAmAyaNam, SrI rAma was given a clear cut time of 14 years to come back to HIS kingdom of ayOdhya in the phrase “pUrNE chathurdhasE varshE”. bharatha was consoled by this as he had a definitive time frame as to when SrI rAma would be back. As per the phrase “ArurOharatham hrushta:” he was able to get some happiness because of the light at the end of a tunnel. However, I am not able to bear any more of these consolatory times. So, please tell an answer that will make me happy. The word “sUzhndhu” here has the same connotation when it was used in the phrase “avAvarach chUzh” (thiruvAimozhi 10.10.11) and “sollu nIyAm aRiyach chUzndhu (periya thiruvandhAdhi 16)”.

adiyEn santhAnam ramanuja dasan

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