SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr says – this being the position, I should have had the devotion that yaSOdhA pirAtti had towards you. Even though I did not have love towards you to that extent, I had an involvement with you. He pleads with emperumAn to have mercy on him so that the lowliness of having to fall at the feet of other dhEvathAs for eons should not recur.
Let us go through the pAsuram and its meanings:
pErththanai mAsagadam piLLaiyAy maNNirandhu
kAththanai palluyirum kAvalanE Eththiya
nAvudaiyEn pUvudaiyEn ninuLLi ninRamaiyAl
kAvadiyEn patta kadai
Word by Word Meaning
kAvalanE – Oh, the omni-protector!
piLLaiyAy – as a child
mA sagadam – a huge wheel (inside which a demon had entered)
pErththanai – you kicked it such that it was destroyed completely
maN – the world
irandhu – taking alms (from mahAbali)
(stroking it with your divine feet to make it comfortable)
pal uyirum – all the AthmAs (souls)
kAththanai – mercifully protected
nin – your (such a protector)
uLLi ninRamaiyAl – since thinking of (as protector)
Eththiya nA udaiyEn – I am having a tongue which worships you as its nature
pU udaiyEn – I am having flowers (fit for worshiping you)
adiyEn – having a great status as being your servitor
patta – having suffered (attaining other deities)
kadai – lowliness
kA – you have to remove
pErththanai mAsagadam piLLaiyAy – even when you were a little child, you destroyed a huge wheel which could not be moved, by kicking it.
mA sagadam – huge wheel. AzhwAr is afraid as to what will happen [to emperumAn] if this wheel comes and gives him difficulties. This was an activity carried out by emperumAn even before he had become a youth.
maN irandhu kAththanai pal uyirum – even as mahAbali seized the worlds which were your possession, you took the role of a mendicant for the sake of indhra (head of celestial persons), sought the worlds as alms and with your divine feet, caressed the heads of all chEthanas (sentient entities) and uplifted them.
kAvalanE – the reason for carrying out the [above-mentioned] deed is that you are the protector. Thus, while protecting is the quality of the protector, the quality of those protected is to carry out kainkaryam (service) to the protector. His activity is that of a protector and my activity is that of a servitor.
When asked as to what he was going to carry out, AzhwAr responds saying
nin uLLi ninRamaiyAl – since I am involved with you, who are having such a quality [of being a protector]
Eththiya nA udaiyEn pU udaiyEn – I am having a tongue which will recite hymns about you and a body with which I can carry out bodily service to you. AzhwAr says that he has a tongue and hence he can carry out servitorship to emperumAn.
Ehthiya nA udaiyEN – I have a tongue which will praise emperumAn without having to wait for me to give it orders to do so.
pU udaiyEn – I have flowers too with which I can carry out service to you.
nin uLLi niRamaiyAL Eththiya nA udaiyEn pU udaiyEn – since I attained you, I became endowed with abundance of limbs and materials with which to worship you. Since I thought of emperumAn who is fit to be attained, I do not have any shortcoming. Even then, there is something which you have to do….
kA adiyEn patta kadai – you have to mercifully bless me, your follower, so that the lowliness that I have been accruing because of carrying out service to other deities who are not fit for those, will not come my way hereafter.
adiyEn patta kadai kA – I, who am having the pride of being your servitor. You have to mercifully ensure that I, who now have the greatness of being your servitor, do not suffer the lowliness of being the servitor to others.
adiyEn patta kadai – how can I describe how I suffered by falling at the feet of other deities, when I belong only to emperumAn?
We shall move on to the 11th pAsuram next.
adiyEn krishNa ramanuja dhAsan
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