SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam 51 – ALavandhAr says “This relationship between one who needs mercy and one who has mercy, was established by the mercy of your highness; that being the case, you should protect me without abandoning me”.
thadhaham thvadhruthE na nAthavAn
madhruthE thvam dhayanIyavAn na cha |
bhagavan! pAlaya mA sma jIhapa: ||
Oh lord who is filled with knowledge! Thus I am without (any) lord other than you and you too are not having (anyone) other than me as the target of your mercy. This relationship which was caused by your mercy must be protected and do not abandon it.
SlOkam 52 – emperumAn says “My protection will be according to the nature of the soul; ascertaining your own nature, you submit yourself unto me” and ALavandhAr as done [by nammAzhwAr] in thiruvAimozhi 2.9.5 “siRappil vIdu“, says “there is no such restriction for me; this entity (me) which is known as AthmA, is submitted unto the divine feet of your highness”.
vapurAdhishu yO’pi kO’pi vA
guNathO’sAni yathAthathAvidha: |
thadhayam thava pAdhapadhmayO:
ahamadhyaiva mayA samarpitha: ||
Let me be any one among SarIram (body) etc and characteristically be of any nature [svarUpa – nature and guNa – qualities]; [I have no restriction on such aspect] thus, this entity, called as AthmA, is submitted by me at your divine lotus feet right now.
SlOkam 53 – emperumAn mercifully thinks “How can I let ALavandhAr be bewildered?” and asks “Who are you and to whom did you submit yourself?” ALavandhAr determined [his own nature], as said in thiruvAimozhi 2.3.4 “enadhAvi Aviyum nI … enadhAvi yAr? yAnAr?“, says “You have accepted your own possession; even Athma samarpaNam (submitting oneself) is like AthmApahAram (stealing the AthmA)” and regrets his act of submitting the self.
mama nAtha ! yadhasthi yO’smyaham
sakalam thadhdhi thavaiva mAdhava |
athavA kinnu samarpayAmi thE ||
Oh emperumAn who is sarvasvAmi (lord of all) and lakshmI nAtha (divine consort of SrI mahAlakshmi)! All of whatever is owned by me and I who am existing are always owned by you only. What can I, knowing this, submit for you?
SlOkam 54 – ALavandhAr says to emperumAn “Since I am not stopping with this Athma samarpaNam which is an act of stealing the AthmA, as you revealed this SEshathvam (servitude of mine towards you) out of your unconditional grace, please bestow me the three levels of para bhakthi out of your grace so that this knowledge is used in the goal (service to you)”.
mayi nithyAm bhavadhIyathAm svayam |
bhagavan! bhakthimapi prayachcha mE ||
Oh my lord! As you instructed this servitude in me by your unconditional grace, kindly bestow me the sweetness of devotion [towards you] as well, which is found in nothing else.
SlOkam 55 – ALavandhAr, after attaining abundance of bhakthi by bhagavAn‘s mercy, instead of stopping with SEshathvam (servitude) towards bhagavAn, prays for thadhIya SEshathvam (servitude towards bhagavAn’s devotees).
bhavanEShvasthvapi kItajanma mE |
itharAvasathEshu mA sma bhUth
api mE janma chathurmukhAthmanA ||
I should be born even as a worm in the divine palace (residence) of those who are engaged in the joy of servitude. Even to be born as brahmA in the residence of others, shall not occur for me.
SlOkam 56 – ALavandhAr says “Do I need all the glories of being born in a vaishNava’s residence? You should make me qualified such that when they see me, instead of pushing me aside, they should bestow their special mercy unto me, considering me as ‘He is mine’”.
mahAthmabhir mAmavalOkyathAm naya
kshaNEpi thE yadhvirahO’thidhussaha: ||
Make me qualified to be mercifully glanced by those great vaishNavas, whose separation is very intolerable for you, those who have great pleasures and liberation and yet consider these aspects to be as good as a blade of grass in comparison to just seeing your divine form once.
SlOkam 57 – In the previous pAsuram, ALavandhAr meditated upon the ultimate state of SEshathvam (servitude) which is thadhIya SEshathvam (servitude towards bhagavAn‘s devotees). Here, he highlights his aversion towards those which are outside SEshathvam and prays to emperumAn “Kindly eliminate them”.
na dhEham na prANAnna cha sukhamaSEShbhilashitham
na chAthmAnam nAnyath kimapi thava SEshathvavibhavAth |
bahirbhUtham nAtham! kshaNamapi sahE yAthu SathadhA
vinASam thathsathyam madhumadhana! vigyApanamidham ||
Oh my lord! Anything outside the wealth of being surrendered to you, I will not tolerate even for a moment my body, vital airs, those pleasures which are desired by everyone and my own AthmA (self) which are devoid of servitude; let (all these aspects which are devoid of servitude) disappear. Oh my lord who killed madhu (the demon)! This is the truth; this is (my) request.
SlOkam 58 – emperumAn wonders “In this samsAram where there are many inauspicious aspects such as bhagavath apachAram (offense towards bhagavAn) etc which cause anger [in me], to be freed from hurdles for kainkaryam, having acquired aversion for them, you are praying for elimination of the same, which is difficult to attain even for yOgis!” and ALavandhAr says “I desire for that thinking about the unlimited auspicious qualities of your highness which can remove endless inauspicious aspects”.
nihInAchArO’ham nrupaSuraSubhasyApadhamapi |
dhayAsindhO! bandhO! niravadhikavAthsalyajaladhE
thava smAram smAram guNagaNamidhIchchAmi gathabhI: ||
Oh my lord who is an ocean of mercy! Oh one who is all types of relationships to me! Oh one who is like an ocean of boundless motherly love! Though I am the abode of great sins which are without a beginning or end and are impossible to eliminate, I am desiring in this way, being fearless due to remembering again and again your auspicious qualities.
SlOkam 59 – emperumAn asks “Are you truly desirous [of me] as said in ‘ichchAmi‘ [in the previous SlOkam]?” and ALavandhAr replies “I who am dull-minded cannot express in your divine presence that I have the desire which matches your greatness. You should reform my mind by accepting the words expressed by me highlighting my desire and make that truly occur in me”.
anichchannapyEvam yadhi punaridhIchchanniva rajas-
thathA’pIththamrUpam vachanavalambyA’pi krupayA
thvamEvaivambhUtham dharaNidhara! mE Sikshaya mana: ||
Oh emperumAn who lifted up the earth! Though this servitor (I) is covered by rajO guNam (passion) and thamO guNam (ignorance) and doesn’t have the desire, like the one who has true desire, even if I engaged in deceitful praises using this type of words, considering that as the reason, out of your mercy, you only should mercifully reform such mind of mine.
SlOkam 60 – When emperumAn asks “You don’t even have the desire, you want me to mercifully protect you after creating the desire in you – why should I do that?”, ALavandhAr explains the inevitable relationship [between himself and emperumAn].
pithA thvam mAthA thvam dhayitha thanaysthvam priya suhruth
thvamEva thvam mithram gururasi gathiSchAsi jagathAm |
thvadhIyas thvadhbhruthyas thava parijanas thvadhgathiraham
prapannaSchaivam sathyahamapi thavaivAsmi hi bhara: ||
For the worlds, you are the father; you are the mother; you are the beloved son; you are the good hearted friend; you are the dependable friend (with whom confidential matters can be shared); you are the AchArya (teacher); you are the upAyam (means) (and upEyam (goal)); and I am yours; your slave; your servitor; one who has you alone as the ultimate goal and means; this being the case am I not to be protected by you only?
adiyen sarathy ramanuja dasan
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