SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
In this final part of 3rd chUrNai, we shall see how the jIvAthmA approaches bhagavAn and submits himself unto him.
kadhAham bhagavantham nArAyaNam, mama kula nAtham, mama kula dhaivatham,
mama kula dhanam, mama bhOgyam, mama mAtharam,
mama pitharam, mama sarvam, sAkshAthkaravANi chakshushA:
kadhAham bhagavath pAdhAmbujadhvayam SirasA dhArayishyAmi;
kadhAham bhagavath pAdhAmbujadhvaya paricharyA karaNa yOgya:
(thadhEka bhOga:) thathpAdhau paricharishyAmi;
kadhAham bhagavath pAdhambujadhvaya
paricharyASayA nirastha samsthEthara bhOgASa: apagatha samastha
sAmsArika svabhAva: thathpAdhAmbujadhvayam pravEkshyAmi;
kadhAmAm bhagavAn svakIyayA athiSIthalayA dhruSA
avalOkya snigdha gambhIra madhurayA girA paricharyAyAm
agyApayishyathi ithi bhagavath paricharyAyAm ASAm
varthdhayithvA thayaiva ASayA thathprasAdhOpabrumhithayA
bhagavantham upEthya dhUrAdhEva bhagavantham SEshabhOgE
SrIyA sahAsInam vainathEyAdhibhi sEvyamAnam
‘samastha parivArAya SrImathE nArAyaNAya nama:’
ithi praNamya uththAya uththAya, puna: puna: praNamya, athyantha sAdhvasa
vinayAvanathO bhUthvA, bhagavathpArishadha gaNanAyakai:
dhvArapAlai: krupayA snEha garbhayA dhruSA
avalOkitha: samyak abhivandhithai: thairEva anumathObhUthvA
bhagavantham upEthya SrImathA mUlamanthrENa
‘bhagavan! mAmaikAnthikAthyanthika paricharyA karaNaya parigruhNIshva’
ithi yAchamAna: praNamya AthmAnam bhagavathE nivEdhayEth II
Word-by-Word meaning
kadhA – when
aham – I
bhagavantham nArAyaNam – bhagavan nArAyaNan
mama nAtham – he is my Lord and master
mama kula dhaivatham – he is the prime worshipable deity for my family
mama kula dhanam – he is the protector for my family
mama bhOgyam – He is the source of my enjoyment
mama mAtharam – He bears me and does good for me
mama pitharam – he is the cause for my existence
mama sarvam – he is everything to me
sAkshAth karavANi chakshushA? – when will I see him?
kadhA – when
aham – I
bhagavath – bhagavAn‘s
pAdha – exalted feet
ambuja – lotus-like
dhvayam – two of them
SirasA – through my head
dhArayishyAmi – will bear him
kadhAham – when I
bhagavath pAdhAmbujadvaya – bhagavAn‘s two lotus-like exalted feet
paricharyA karaNa yOgya: – be eligible to carry out kainkaryam
thadhEka bhOga – only that enjoyment
thath pAdhau – those exalted feet
paricharishyAmi – will get to do kainkaryam
kadhAham – when I
bhagavath pAdhAmbujadhvaya – bhagavAn‘s two lotus like exalted feet
paricharya – kainkaryam
ASayA – desire
nirastha – reject
samastha – all
ithara – other
bhOgASa: – desire in enjoyment
apagatha – gone
samastha – all
sAmsArika svabhAva: – the manner of dwellers of earth (samsAris)
thathpAdhAmbujadhvayam – those two exalted lotus like feet
pravEkshyAmi – will attain?
kadhA – when
mAm – me
bhagavAn – bhagavAn
svakIyayA – his own
athiSIthalayA – very cool (calm and gentle)
dhruSa – eye
avalOkya – to look
snigdha – gentle
gambhIra – deep
madhurayA girA – mellifluous voice
paricharyAyAm – to do kainkaryam
AgyApayishyathi – will order?
ithi – like this
bhagavath – bhagavAn‘s
paricharyAyAm – to carry out kainkaryam
ASAm – desire
varthdhayithvA – to make it grow
thayaiva – with that
ASayA – desire
thath prasAdha – with bhagavAn‘s grace
upaburmhithayA – bring pushed
bhagavantham – bhagavAn
upEthya – near
dhUrAdhEva – from a distance
bhagavantham – bhagavAn
SEshabhOgE – sitting on AdhiSEshan (serpent bed), SrIyA – mahAlakshmi (it is inferred that bhUdhEvi and neelAdhEvi are also there)
saha – with
AsInam – sitting by the side
vainathEya – garudan
Adhibhi – and others
sEvyamAnam – worshipped by
samastha – all
parivArAyA – surrounded by ASrithars
SrimAthE – with SrI mahAlakshmi
nArAyaNAya nama: – salutations to nArAyaNan
ithi – saying this
praNamya – prostrating
uththAya uththAya puna: puna: praNamya – standing at the place where the head touched earlier and prostrating again, standing up again at the place where the head touched earlier and prostrating again (doing this repeatedly till he reached bhagavAn).
athyantha – without an end
sAdhvasa – timidly
vinaya – with humility
avanathO – head bowed
bhUthva – being
bhagavath – bhagavAn‘s
pArishadha – attendants
gaNanAyakai: – his chieftains
dhvArapAlai: – his guards at the entrance (loosely, door-keepers)
krupayA snEha garbhayA – with grace and friendliness
dhruSA – with their eyes
avalOkitha – viewed by
samyak – very well
abhivandhithai: – saluted respectfully
thairEva – only with their
anumatha: bhUthva – permission
bhagavantham – bhagavAn
upEthya – nearing
SrImathA mUlamanthrENa – reciting thirumanthram
bhagavAn – hE (oh) bhagavAn!
mAm – me
aikAnthika – with single focus
Athyanthika – till the end
paricharyA – to carry out kainkaryam
karaNaya – as an implement for kainkaryam
praigruhNIshva: – accept
ithi – like this
yAchamAna: – praying
praNamya – prostrating
AthmAnam – self
bhagavathE – to bhagavAn
nivEdhayEth – offers
Explanatory Note:
kadhA – when. He starts getting tensed for carrying out kainkaryam.
aham – I, who has no other path and who has attained bhagavAn and who is now feeling tensed about the fruit of attaining bhagavAn (i.e. who is delirious for carrying out kainkaryam)
bhagavantham nArAyaNam – he is so great and adiyEn is so small that adiyEn is unable to stay quiet after realising his auspicious and supreme qualities
mama nAtham – he is my Lord and master
mama kula dhaivatham – he is the prime worshipable deity for my family (here the term family refers to the group of ASrithars i.e. srIvaishNavas).
mama kula dhanam – he is the protector for my family. Just as money is viewed as offering protection, here bhagavAn is the greatest protector in times both good and bad for his ASrithars.
mama bhOgyam – He is the source of my enjoyment
mama mAtharam – He bears me and does good for me.
mama pitharam – he is the cause for my existence as well as one who does what is correct for me.
mama sarvam – he is everything to me. He is whatever that has not been stated.
sAkshAth karavANi chakshushA? – when will I see him? It was only a few sentences back he had said that he has seen him (dhyAna yOgEna dhrushtvA – seen him through mind). Now he is longing to see him. Is there anything contradictory here? SrI rAmAnuja says that he wants to see him with his eyes (chakshushA) for ever (sadhA paSyanthi).
kadhAham bhagavath pAdhAmbuja dvayam SirasA dhArayishyAmi? – kadhA – when; aham – I; bhagavath – bhagavAn‘s; pAdha – exalted feet; ambuja – lotus-like; dhvayam – two of them; SirasA – through my head; dhArayishyAmi – will bear him. When will I bear his exalted feet on my head, asks SrI rAmAnuja.
kadhAham bhagavath pAdhAmbhujadhvaya paricharyA karaNa yOgya: (thadhEka bhOga:)thathpAdhau paricharishyAmi – kadhAham – when I; bhagavath pAdhAmbujadvaya – bhagavAn‘s two lotus-like exalted feet; paricharyA karaNa yOgya: – be eligible to carry out kainkaryam; thadhEka bhOga – only that enjoyment; thath pAdhau – those exalted feet; paricharishyAmi – will get to do kainkaryam? First he wanted to take bhagavAn’s exalted feet on his head. Now he wants to know when he will be able to carry out kainkaryam to them.
kadhAham bhagavath pAdhambujadhvaya paricharyASayA nirastha samsthEthara bhOgASa: apagatha samastha sAmsArika svabhAva: thathpAdhAmbujadhvayam pravEkshyAmi – kadhAham – when I; bhagavath pAdhAmbujadhvaya – bhagavAn‘s two lotus like exalted feet; paricharya – kainkaryam; ASayA – desire; nirastha – reject; samastha – all; ithara – other; bhOgASa: – desire in enjoyment; apagatha – gone; samastha – all; sAmsArika svabhAva: – the manner of dwellers of earth (samsAris); thathpAdhAmbujadhvayam – those two exalted lotus like feet; pravEkshyAmi – will attain? He is now wondering when he will get to attain the exalted feet. What type of feet are they? They are such that the desire in him to carry out kainkaryam to those two exalted feet of bhagavAn makes him to reject the desire in all the other enjoyments which are sought after by samsAris (dwellers in materialistic realm) as their nature.
kadhAmAm bhagavAn svakIyayA athiSIthalayA dhruSA avalOkya snigdha gambhIra
madhurayA girA paricharyAyAm agyApayishyathi– kadhA – when; mAm – me; bhagavAn – bhagavAn; svakIyayA – his own; athiSIthalayA – very cool (calm and gentle); dhruSa – eye; avalOkya – to look; snigdha – gentle; gambhIra – deep; madhurayA girA – mellifluous voice; paricharyAyAm – to do kainkaryam; AgyApayishyathi – will order? When will bhagavAn, with his merciful, cool eyes glance at me and in his thunderous, sweet voice order me to carry out kainkaryam to him?
ithi bhagavath paricharyAyAm ASAm varthdhayithvA – ithi – like this; bhagavath – bhagavAn‘s; paricharyAyAm – to carry out kainkaryam; ASAm – desire; varthdhayithvA – to make it grow. He is praying to bhagavAn to make the desire to carry out kainkaryam to him to grow more and more.
thayaiva ASayA thath prasAdha upabrumhithayA bhagavantham upEthya – thayaiva – with that; ASayA – desire; thath prasAdha – with bhagavAn‘s grace; upaburmhithayA – bring pushed; bhagavantham – bhagavAn; upEthya – near. With the desire (to carry out kainkaryam to bhagavAn) pushing him, with bhagavAn’s loving grace, he nears bhagavAn.
dhUrAdhEva bhagavantham SEshabhOgE SrIyA saha AsInam vainathEyAdhibhi sEvyamAnam – dhUrAdhEva – from a distance; bhagavantham – bhagavAn; SEshabhOgE – sitting on AdhiSEshan (serpent bed), SrIyA – mahAlakshmi (it is inferred that bhUdhEvi and neelAdhEvi are also there); saha – with; AsInam – sitting by the side; vainathEya – garudan; Adhibhi – and others; sEvyamAnam – worshipped by. From a distance, he sees bhagavAn, sitting on the 1000 hooded serpent bed, with SrI, bhU and neelA dhEvis, surrounded by nithyasUris such as vainathEyan and others, worshipping them.
samastha parivArAya SrImathE nArAyaNAya nama: ithi praNamya uththAya uththAya, puna: puna: praNamya – samastha – all; parivArAyA – surrounded by ASrithars; SrimAthE – with SrI mahAlakshmi; nArAyaNAya nama: – salutations to nArAyaNan; ithi – saying this; praNamya – prostrating; uththAya uththAya puna: puna: praNamya– standing at the place where the head touched earlier and prostrating again, standing up again at the place where the head touched earlier and prostrating again (doing this repeatedly till he reached bhagavAn). From a distance he sees bhagavAn surrounded by ASrithars. He offers salutation to bhagavAn along with his consorts and prostrates himself repeatedly till he reaches bhagavAn.
athyantha sAdhvasa vinayAvanathO bhUthvA bhagavathpArishadha gaNanAyakai: dhvArapAlai: krupayA snEha garbhayA dhruSA avalOkitha: – athyantha – without an end; sAdhvasa – timidly; vinaya – with humility; avanathO – head bowed; bhUthva – being; bhagavath – bhagavAn‘s; pArishadha – attendants; gaNanAyakai: – his chieftains; dhvArapAlai: – his guards at the entrance (loosely, door-keepers); krupayA snEha garbhayA – with grace and friendliness; dhruSA – with their eyes; avalOkitha – viewed by. As he approaches bhagavAn by repeatedly prostrating in front of bhagavAn and takes a few steps with humility, head bowed, the nithyasUris near bhagavAn (his attendants, his chieftains and the guards at the entrance) look at him with grace and friendliness.
samyak abhivandhithai: thairEva anumatha; bhUthvA bhagavantham upEthya SrImathA mUlamanthrENa ‘bhagavan! mAm aikAnthikAthyanthika paricharyA karaNaya parigruhNIshva;’ ithi yAchamAna: praNamya AthmAnam bhagavathE nivEdhayEth – samyak – very well; abhivandhithai: – saluted respectfully; thairEva – only with their; anumatha: bhUthva – permission; bhagavantham – bhagavAn; upEthya – nearing; SrImathA mUlamanthrENa – reciting thirumanthram; bhagavAn – hE (oh) bhagavAn!; mAm – me; aikAnthika – with single focus; Athyanthika – till the end; paricharyA – to carry out kainkaryam; karaNaya – as an implement for kainkaryam; praigruhNIshva: – accept; ithi – like this; yAchamAna: – praying; praNamya – prostrating; AthmAnam – self; bhagavathE – to bhagavAn; nivEdhayEth – offers. The jIvAthmA now takes permission from bhagavAn’s ASrithars and reciting thirumantham, approaches bhagavAn and beseeches him to accept him as an implement for carrying out kainkaryam (could be as a lamp or as a vessel used in thiruvArAdhanam or any such implement) till the end. So saying, he prostrates himself before bhagavAn and offers himself to bhagavAn.
This brings us to the end of 3rd chUrNai. We shall now move on to the 4th chUrNai.
Translation by krishNa rAmAnuja dhAsan.
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