SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam 41 – In this SlOkam – ALavandhAr enjoys emperumAn‘s togetherness with periya thiruvadi (garudAzhwAn), who has the activities of being the dhvaja (flag) and everything else, and who is always dear to emperumAn like a ripened fruit.
dhAsas sakhA vAhanamAsanam dhvajO
yasthE vithAnam vyajanam thrayImaya: |
upasthitham thEna purO garuthmathA
thvadhanghrisammardhagiNAngaSObhinA ||
That garudAzhwAn has vEdhams as limbs, who is the servitor, friend, vehicle, throne, flag, canopy and chAmara for you, who is shining due to being identified by the scars caused by the pressing of your divine feet; you are worshipped by such garudAzhwAn in your divine presence …
SlOkam 42 – ALavandhAr enjoys SrI sEnApathi AzhwAn‘s (vishvaksEna) dhAsya sAmrAjyam (kingdom of servitude) where emperumAn places all his responsibilities on vishvaksEna and places himself under the control of vishvaksEna.
thvadhIyabhukthOjjithaSEshabhOjinA
thvayA nisrushtAthmabharENa yadhyathA |
priyENa sEnApathinA nyavEdhi thath
thadhA’nujAnanthamudhAravIkshaNai: ||
vishvaksEna eats the (food) remnants of what you (emperumAn) eat, takes the responsibility (of managing nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm) from you; he, who is dear to all, takes approval, through your glance, for whatever actions are to be carried out and is capable of carrying out those activities.
SlOkam 43 – ALavandhAr enjoys the nithyasUris‘ actions in servitude for emperumAn as said in vishNu sUktham “sadhA paSyanthi sUraya:” (nithyasUris are always seeing emperumAn) etc. His prayer is as said in thiruvAimozhi 2.3.10 “adiyArgaL kuzhAngaLai udan kUdavadhu enRu kolO?” (When will I be in the group of nithyasUris?).
hathAkhilaklESamalai: svabhAvatha:
*sadhAnukUlyaikarasais thavOchithai: |
gruhIthathaththathparichArasAdhanai:
nishEvyamANam sachivair yathOchitham ||
* Also recited as thvadhAnukUlyaika.
Oh one [emperumAn] who is worshipped by nithyasUris who are devoid of sufferings and blemishes and who always have natural kainkaryam (service [to you]) as their enjoyment, who match you [in your nature, abilities etc], holding garlands, incense, lamp etc which are required for such kainkaryams, and who instruct you [about the proper relationship, activities] and engage in service [to you] and who worship you according to [their/your] svarUpam …
SlOkam 44 – As said in SrI rAmAyaNam ayOdhyA kANdam 31.25 lakshmaNa says “bhavAmsthu saha vaidhEhyA girisAnushu ramsyathE” (While you enjoy with sIthA in the foothills of the mountain, I will serve you both in all ways), ALavandhAr desires to enjoy emperumAn giving pleasure to pirAtti in different aspects.
apUrva nAnArasa bhAva nirbhara
prabadhdhayA mugdha vidhagdhaleelayA |
kshaNANuvath kshipthaparAdhikAlayA
praharshayantham mahishIm mahAbhujam ||
emperumAn gives periya pirAtti joy by his sports/activities which are beautiful and skilful, which are making her feel brahmA’s life span being spent like a moment , etc., with many relishable aspects which are fresh (every moment), and is having huge arms (which are suitable to embrace periya pirAtti).
SlOkam 45 – ALavandhAr enjoys emperumAn‘s form and his qualities which are the abode of such relishable aspects that bring pleasure to pirAtti.
achinthya dhivyAdhbhuthanithyayauvana
svabhAvalAvaNyamayAmruthOdhadhim |
Sriya: Sriyam bhakthajanaikajIvitham
samarthamApathsakhamarthikalpakam ||
emperumAn has inconceivable, spiritual/divine, amazing, eternal youth naturally, and being an ocean of abundant beauty, is SrI (wealth) for SrI (SrI mahAlakshmi), is the life of his devotees, is capable (of making even less-intelligent person to experience him progressively), is a friend in need and is like a kalpaka vruksham (desire fulfilling tree) for those who seek out …
SlOkam 46 – ALavandhAr says – When will I give up attachment to worldly aspects and engage in kainkaryam for your pleasure to fulfil the purpose of my existence, unto your highness who is complete in the previously explained svarUpam (nature), rUpam (form), guNam (qualities) and vibhUthi (wealth, opulence, control) [explained from 32nd SlOkam to the previous SlOkam]?
bhavanthamEvAnucharan nirantharam
praSAntha niSSEsha manOrathAnthara: |
kadhA’hamaikAnthika nithya kinkara:
praharshayishyAmi sanAthajIvitha: ||
Being relieved from all other attachments with their traces and continuously following you only, when will I please you only by having eternal kainkaryam [to you] and by living with a purpose?
SlOkam 47 – In this SlOkam, ALavandhAr looks at the attainable ISvara‘s distinguished nature, and his own previous state, and thinks “How can I, a samsAri (worldly person) desire for the kainkaryam which is too far for the minds of brahmA, rudhra et al and is desired by nithyasUris who are untouched by material aspects? How can royal food become contaminated by poison!” and condemns himself as done by nammAzhwAr in “vazhavEzhulgu“.
dhigaSuchimavinItham nirdhayam mAmalajjam
paramapurusha! yO’ham yOgivaryAgragaNyai: |
vidhiSivasankAdhyair dhyAthumathyanthadhUram
thava parijanabhAvam kAmayE kAmavruththa: ||
Oh purushOththama! I who am famously known to act according to (my own) whims and fancies, should condemn myself, being impure, not reformed, merciless and shamless, yet desiring for service to you which is unattainable to even think for those brahmA, Siva, sanaka et al who are considered as foremost among the best yOgis.
SlOkam 48 – ALavandhAr requests emperumAn to remove the sins and accept him, out of grace. Alternative explanation – ALavandhAra prays to emperumAn “Your highness should remove all sins that delay the attainment of the goal for me”. Previously he left emperumAn seeing the ultimate greatness of emperumAn; here, he approaches emperumAn thinking about emperumAn’s ultimate simplicity.
aparAdhasahasrabhAjanam
pathitham bhImabhavArNavOdharE |
agathim SaraNAgatham harE!
krupayA kEvalamAthsamAth kuru ||
Oh my saviour who eliminates the sorrows! I am the abode of countless faults; I have fallen in the terrible ocean of samsAra (material realm), have no other refuge and declare to be surrendered unto you; by your mercy only, you should accept me as yours.
SlOkam 49 – emperumAn asks ALavandhAr “When you have abundance of faults, instead of pursuing different upAyams to eradicate those faults or holding on to me giving up everything else, why are you forcing me saying ‘krupayA kEvalamAthmasAth kuru‘ (accept me as yours, only due to your mercy)?”. ALavandhAr replies “I have no knowledge to engage in SAsthrIyAnushtAnam (practices/means highlighted in SAsthram) [so no engagement in upAyAntharam]; since I have no other refuge, I cannot give up completely. So your special glance out of your great kindness, is the only means for my uplifting”.
avivEka ghanAntha dhingmukhE
bahudhA santhatha dhu:khavarshiNi |
bhagavan! bhavadhurdhinE padha:
skalitham mAmavalOkayAchyutha ||
Oh bhagavAn who is filled with gyAnam, Sakthi etc [6 primary qualities]! Oh one who does not abandon your devotees! I am falling off from virtuous path due to the rainy season darkness of samsAram which is having directions covered with clouds of darkness and pouring down sorrows continuously in many ways; bless me with your kind glance.
SlOkam 50 – ALavandhAr says “As I have no refuge other than your mercy, there is no better recipient than I for your mercy; so do not leave this opportunity”.
na mrushA paramArthamEva mE
SruNu vigyApanamEkamagratha: |
yadhi mE na dhayishyasE thathO
dhayanIyas thava nAtha dhurlabha: ||
Oh my lord! First mercifully hear my request; (this request) is not false; it is truth only; if you don’t show your mercy and after losing me, you will not get any one who more qualified than I, to receive your mercy.
adiyen sarathy ramanuja dasan
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