SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
amaryAdha: kshudhraS chalamathirasUyAprasavabhU:
kruthagnO dhurmAnI smaraparavaSO vanchanapara: |
nruSamsa: pApishta: kathamahamithO dhu:khajaladhE:
apArAdhuththIrNas thava paricharEyam charaNayO: ||
Word by word meaning
amaryAdha: – one who crossed the boundaries of vEdham
kshudhra: – desirous of lowly matters
chala mathi; – having a wavering mind
asUyA prasava bhU: – the origin of jealousy (which sees the good qualities of others as faults)
kruthagna: – doing bad to even the one who does good to me [i.e., being ungrateful]
dhurmAnI – having pride/ego which must be given up
smara para vaSa: – addicted to lust
vanchanapara: – deceiving
nruSamsa: – engaged in cruel acts
pApishta: – engrossed in sins
aham – I
itha: – this
apArAth – endless
dhu:kha jaladhE: – ocean of sorrows
uththIrNa: – reaching the shore
thava charaNayO: – at your divine feet
katham paricharEyam – How am I going to serve?
I am the one who crossed the boundaries of vEdham, desirous of lowly matters, having a wavering mind, the origin of jealousy, doing bad to even the one who does good to me, having pride/ego which must be given up, addicted to lust, deceiving, engaged in cruel acts and engrossed in sins. How am I going to reach the shore of this endless ocean of sorrows and serve at your divine feet?
- amaryAdha: – I am outside the regulations of vEdham.
- kshudhra: – being greatly desirous of lowly matters; disregarding the regulations of vEdham and on top of that being greatly desirous of lowly matters which lead to destruction of oneself.
- chala mathi: – I do not have a firm mind to listen and follow the instructions of a learned person, when he advises “engaging in lowly matters leads to destruction; that which is explained in vEdham should only be pursued”.
- asUyA prasavabhU: – I am the originating abode for causing defects even in good qualities of others. Not only am I having faults, I can also cause faults even in good qualities of others.
- kruthagna: – Causing difficulty to the one who helped. That is, engaging in activities which are forbidden in SAsthram which is 100 times more caring than one’s own mother and father as said in SrI rAmAyaNam kishkinthA kANdam 34.12 “gOghnE chaiva surApE cha chOrE bhagnavrathE thathA | nishkruthir vihithA sadhbhi: kruthagnE nAsthi nishkruthi: ||” (Elders have identified atonement for killing cow, consuming alcohol and breaking a vratham. But there is no atonement for being ungrateful).
- dhurmAnI – Even though being lowly as explained here, considering oneself to be comparable to the most noble persons and treating oneself as said in SrI bhagavath gIthA 16.14 “ISvarO’ham” (I am the lord).
- smara para vaSa: – ALavandhAr is saying – I have caused my own disaster by considering those who are attached to bhagavAn to be lowly, on top of considering myself to be greater than noble souls and being addicted to lust.
- vanchana para: – Due to being addicted to lust, engaging in worldly pleasures and even in those situations stealing/cheating others. As said in thirumAlai 16 “sUdhanAyk kaLvanAgi” (saying that there is no ISwaran (emperumAn), dharmam (virtuous ways) and adharmam (evil ways) and claiming that AthmA (soul) is mine and not ISwaran’s), periya thirumozhi 1.6.3 “sUdhinaip perukkik kaLavinaith thuNindhu” (nurturing deception and boldly engaging in stealing).
- nruSamsa: – Not only deceiving to steal the things of liking, but also being cruel towards those who trust him.
- pApishta: – The cause for all of this is due to the taste in committing sins, and thus being fixed in such sinful activities. periya thirumozhi 1.9.9 “pAvamE seydhu pAvi AnEn” (became a sinner by committing sins only), thiruvAimozhi 7.9.4 “oppilAth thIvinaiyEn” (incomparable sinner), periya thirumozhi 1.9.2 “nAnE nAnAvidha naragam pugum pAvam seydhEn” (I myself have committed sins which will lead me to many different hellish regions), ahirbudhnya samhithA 37.30 and 37.31 “aham asmi aparAdhAnAm Alaya: …” (“I am the abode of all faults; I have no means [to protect myself]. I have no refuge other than you. Let you be my means” – the thought with this prayer is called SaraNAgathi. Let this be done towards bhagavAn), SrI rAmAyaNam yudhdha kANdam 17.12 “rAvaNO nAma dhurvruththa:” (Person named rAvaNa who has evil conduct), thiruvAimozhi 3.3.4 “nIsanEn niRai onRumilEn” (I am very lowly and have no good qualities) – I am engaged in such sinful conduct which is explained by greatly wise souls as mentioned here.
- apArAth dhu:kha jaladhE katham uththIrNa: – Instead of considering it to be agony which started on a particular day, and for which an end to the agony cannot be found on a particular day, like visible poison, it is an ocean of sorrow which is fearful to be seen.
- katham uththIrNa: – Is there anything like reaching the shore for me who is drowned in this ocean? As said in thiruchchandha viruththam 115 “muththanAr” (one who is devoid of any attachment in worldly matters), your highness who is devoid of any attachment in worldly matters, should only bring me to the shore.
- thava charaNayO: katham paricharEyam – As I can’t even eliminate my sorrows, how can I render the service rendered by nithyasUris at the divine feet of your highness? Both removing of my sorrows and engaging me in service are your responsibilities.
In the next article we will enjoy the next SlOkam.
adiyen sarathy ramanuja dasan
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