SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
perumAL thirumozhi >> 4th Decad
avathArikai (Introduction)
AzhwAr desires to be a step, in front of emperumAn [in his divine abode], so that apart from bearing the divine feet of SrI vaishNavas, he would also be able to worship emperumAn.
sediyAya valvinaigaL thIrkkum thirumAlE!
nediyAnE! vEngadavA! nin kOyilin vAsal
adiyArum vAnavarum arambaiyarum kidandhiyangum
padiyAyk kidandhu un pavaLa vAy kANbEnE
Word-by-Word Meanings
sediyAya – result of sinful deeds
valvinaigaL – connection with cruel samsAram (materialistic realm; this earth)
thIrkkum – one who eliminates
thirumAlE – Oh emperumAn, the consort of SrI mahAlakshmi!
nediyAnE – Oh one whose boundary (for bias towards those who attain you as their refuge) is invisible!
vEngadavA – Oh thiruvEngadamudaiyAn!
adiyArum – SrIvaishNavas (who do not seek any benefit other than you)
vAnavarum – celestial entities (who always seek benefits other than you)
arambaiyarum – the celestial ladies such as rambA et al (who are servile to those others)
kidandhu iyangum – being walked upon, together
padi Ayk kidandhu – being a step [made of stone]
un pavaLa vAy kANbEnE – let me have the fortune of looking at your coral-like divine mouth.
Simple Translation
Oh, emperumAn who eliminates the connection with samsAram, which is the result of sinful deeds in the past! Oh, the consort of SrI mahAlakshmi! Oh, emperumAn whose boundary for bias towards your followers is not seen at all! Oh, one who is residing in thiruvEngadam! Let me have the fortune of lying in front of you as a step, on which SrI vaishNavas, who do not desire any benefit other than you, celestial entities who desire only benefits other than you and the celestial ladies such as rambA et al who are servile to those others, walk on. I would have the fortune of looking at your coral-like divine mouth.
vyAkyAnam
sediyAya valvinaigaL thIrkkum – one who severs the connection with samsAram, which results from past sinful deeds, for those who bow down to his divine feet. The term sedi refers to sins. The term sediyAya valvinaigaL refers to the connection with samsAram which results from such sinful deeds in the past and which cannot be severed other than by emperumAn.
thIrkkum thirumAlE – emperumAn is the consort of SrI mahAlakshmi who is constantly together with him. She carries out the purushakAram (recommendatory role) on behalf of the chEthanas (those who have knowledge) to sever the connection with samsAram.
nediyAnE – just as it has been mercifully mentioned by periyAzhwAr in periyAzhwAr thirumozhi 4-9-2 “thannadiyAr thiRaththagaththuth thAmaraiyALAgilum sidhaguraikkumEl” (even if SrI mahAlakshmi herself (who plays the recommendatory role on behalf of emperumAn’s followers) starts listing out the offences carried out by the followers (of emperumAn)), even if SrI mahAlakshmi says “This person has carried out offence which even I cannot tolerate”, emperumAn will say “ennadiyAr adhu seyyAr seydhArEl nanRu seydhAr” (My followers will not indulge in such offences; even if they do, it will be only for a good cause). He is such a great person that it is difficult to see the limit of boundary to the bias that he shows towards his followers.
vEngadavA nin kOyilin vAsal – Oh thiruvEngadamudaiyAn! At the entrance of your sanctum sanctorum . . .
adiyArum vAnavarum arambaiyarum kidandhu iyangum padiyAyk kidandhu – AzhwAr desires to be a step [made of stone] which does not have any intelligence, on which emperumAn’s followers who do not desire anything other than emperumAn himself, celestial entities [such as brahmA, indhra et al] who desire everything other than emperumAn himself, and the celestial ladies such as rambA et al, who are always servile only to such celestial entities, will step on [in order to worship emperumAn]. When they step on it, the (stone) step will not have any joy of its own (that great people are stepping on it).
In that case, does he not have any knowledge or joy? He responds saying….
un pavaLa vAy kANbEnE – being an athyantha parathanthran (totally subservient to emperumAn), one should not have any joy in anything; one should be like an achEthana entity (one without any knowledge or emotions) even when one is joyous – not displaying any emotion. If emperumAn shows his happiness towards a chEthana, that happiness would be the benefit of that chEthana entity. Hence, AzhwAr says that he desires to have the fortune to look at the divine, coral-like mouth of emperumAn. The service rendered to emperumAn for one’s own happiness [also called in the sampradhAyam as svArtham] is not a great one; service rendered for emperumAn’s happiness [also called as parArtham] is considered as a distinguished service. Following this thought of AzhwAr’s, the step which is laid at the entrance of sanctum sanctorum in all dhivyadhESams is called as kulaSEkharan padi (kulasEkhara AzhwAr step).
We will consider the 10th pAsuram of this decad, next.
adiyEn krishNa rAmAnuja dhAsan
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