SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Let us go through the pAsuram and its meanings:
kaNdEn thirumEni yAn kanavil Angu avankaik
kaNdEn kanalum sudar Azhi kaNdEn
uRunOy vinai iraNdum Ottuviththup pinnum
maRu nOy seRuvAn vali
Word by Word Meaning
yAn – adiyEn (the servitor)
kanavil – in the experience of the mind, similar to dream
thirumEni – the beautiful divine form
kaNdEn – worshipped
Angu – at that time
avan kai – in his divine hand
kanalum sudar Azhi kaNdEn – I saw the divine, radiant disc, which was spitting fire
uRunOy vinai iraNdum – the two deeds of vice and virtue, which are like a disease, fully united (with AthmA)
Ottuviththu – getting rid
pinnum – beyond that
maRu nOy seRuvAn – emperumAn who gets rid of even the scent of these deeds which spring up like off-shoots
vali – strength
kaNdEn – I was able to see
kaNdEn thirumEni – I had the fortune to see the divine form of emperumAn. According to AzhwArs, enjoying the qualities of emperumAn is something that comes on its own. But enjoying his divine form is very important.
yAn kanavil – instead of seeing him through the sensory perceptions I saw him through my heart without any interruption. Instead of seeing him through my eyes which is a manifestation of the knowledge of AthmA and which is part of the exterior sensory perceptions, I saw him through my mind, as if seeing in the dream. As mentioned in manusmruthi 12-122 says “svapna dhI gamyam” (he is to be perceived through the experience of mind, like a dream), I saw him beautifully through my heart, like a dream. It is opined here that since he was able to see him [emperumAn] extensively and since he was great, AzhwAr could not extricate himself from that vision.
Angu avan kai – in the divine hands of an entity who had such a beauty
kaNdEn kanalum sudarAzhi – I saw the divine disc which comes fiercely at the enemies, without any interruption.
kaNdEn uRu nOy iraNdum Ottuviththu pinnum maRu nOy seRuvAn vali – I saw him [emperumAn] who gets rid of pApa (vice) and puNya (virtue) which are stuck to the ever-lasting AthmA and who has the ability to prevent them from coming back again. maRu nOy refers to the traces of one’s deeds which would return to the AthmA.
vali kaNdEn – being a chEthana (sentient entity) the only requirement for him is to know the nature of AthmA which is afraid, on thinking of samsAram and which loses that fear, on thinking of emperumAn.
We shall consider the 68th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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