SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
avathArikai
AzhwAr tells emperumAn that carrying out service to emperumAn’s divine feet alone should be the life for him who till now enjoyed emperumAn’s experience at all times, without losing out on anything. He prays to emperumAn that he should not get the fear of thinking about worldly life which is the exact opposite of the former [carrying out service to emperumAn’s divine feet]. He tells emperumAn to grace him by accepting him as his possession since emperumAn does not let go of any of his possessions. Is there any benefit for thinking of emperumAn forever without forgetting? AzhwAr tells emperumAn that he should tell him “Do not fear!” and grace him.
Let us go through the pAsuram and its meanings:
vAy mozhindhu vAmananAy mAvalipAl mUvadimaN
nIyaLandhu koNda nedumAlE thAviya nin
enjA iNaiyadikkE Ezh piRappum ALAgi
anjAdhirukka aruL
Word by Word Meanings
vAmanan Ay – in the form of vAmana [one of the incarnations of emperumAn]
mAvali pAl – with mAhabali (going to him)
vAy mozhindhu – speaking a few words (like a child)
mUvadimaN – land with three steps (taking as alms)
aLandhu koNda – measuring that
nedumAlE – Oh supreme being!
enjA – without any shortage (in beauty)
thAviya – the act of measuring the world
nin iNai adikkE – for your two divine feet
Ezh piRappum – in all births
AL Agi – being a servitor
anjAdhu irukka – to be without any fear
nI aruL – you should grace
vyAkyanam
vAmananAy vAy mozhindhu – mercifully asking for land mass of three steps, as vAmana. emperumAn went to the court of king mahAbali and in his gibberish language [as a child], making even mahAbali to be compassionate and not to refuse, played out an act.
vAy mozhindhu – emperumAn spoke a few words which were not consistent, such as mentioned in thiruvAimozhi 3-8-9 “koLvan nAn mAvali mUvadi thA” (Oh mahAbali! I will accept; give me land of three steps) [it is mentioned here as inconsistent since vAmana was a poor brAhmana and mahAbali was a great king and instead of requesting humbly, he was ordering the king to give him what he was asking for]. emperumAn who is mentioned of as not speaking to anybody and is indifferent, as in chAndhOgya upanishath 3-14-2 “avAkyanAdhara:” speaks such words to mahAbali!
vAmananAy – even if his characteristics have to change, should the form also change? [vAmana means being a dwarf]
mAvalipAl mUvadimaN aLandhu koNda nedumAlE – Oh emperumAn! You measured three steps of land after accepting as alms from mahAbali. Did you measure something which did not belong to you? (were they not your own worlds which you had asked for as alms from mahAbali and measured!)
thAviya – measuring effortlessly
nin enjA iNai adikkE – at your auspicious divine feet which measured the divine worlds
nin enjA iNai adi – beautiful divine feet without any creases. Or, very broad divine feet.
Ezh piRappum ALAgi – carrying out service at all times
anjAdhirukka aruL – you should mercifully shower your grace on me such that I am able to carry out such service without any hurdle and without any fear. You should grace me saying “Will I let go of my possession? Once I have redeemed you, my possession, I will not let go of you. Do not fear”. You should say “I will not leave your protection with you; I will not leave your protection with someone else too”. AzhwAr tells emperumAn to mercifully shower his grace on him just as he carried out the task which indhra wanted. Is it possible to remain without any fear? Does not one, who has the antidote for poison, put out his hand into the mouth of a snake without fear! In the same manner once a person gets the grace of emperumAn, there is no hurdle for him to remain in samsAram .
We will take up the 19th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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