SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam 61 – emperumAn asks “Are you not born in a great family? Why are you talking like a helpless person?”, ALavandhAr says “Though I am born in this great family, due to my overwhelming sins, I am drowning in this samsAram (material realm); kindly uplift me”.
janithvA’ham vamSE mahathi jagathi khyAthayaSasAm
SuchInAm yukthAnAm guNa purusha thathvasthi thividhAm |
nisargA dhEva thvachcharaNa kamalaikAntha manasAm
adhO’dha: pApAthmA SaraNadha! nimajjAmi thamasi ||
Oh my lord who bestows refuge! Though I am born in a great family lineage with great personalities who are well known to be famous in this world, who are pure, who desire to be together with you, who are well aware of the nature and characteristics of achith (insentient entities) and chith (sentient entities), who are great personalities whose minds are naturally and exclusively engaged in your divine feet, since I am sins personified, I am drowning deep down in the material nature.
SlOkam 62 – emperumAn asks “What sins do you have which make your birth in this great family lineage also worthless?” and ALavandhAr elaborates further “pApAthmA” [which he said in previous pAsuram].
amaryAdha: kshudhraS chalamathirasUyAprasavabhU:
kruthagnO dhurmAnI smaraparavaSO vanchanapara: |
nruSamsa: pApishta: kathamahamithO dhu:khajaladhE:
apArAdhuththIrNas thava paricharEyam charaNayO: ||
I am the one who crossed the boundaries of vEdham, desirous of lowly matters, having a wavering mind, the origin of jealousy, doing bad to even the one who does good to me, having pride/ego which must be given up, addicted to lust, deceiving, engaged in cruel acts and engrossed in sins. How am I going to reach the shore of this endless ocean of sorrows and serve at your divine feet?
SlOkam 63 – emperumAn asks “Can I eliminate the mistakes committed by you intentionally?” and ALavandhAr replies “Can your highness who forgave the offense committed by kAkAsura (indhra’s son jayantha, who appeared as a crow) and sisupAla, not forgive my offenses too?”.
raghuvara! yadhabhUsthvam thAdhruSO vAyasasya
praNatha ithi dhayALUr yachcha chaidhyasya krishNa! |
prathibhavam aparAdhdhur mugdha! sAyujyadhO’bhU:
vadha kimapadhamAgasthasya thE’sthi kshamAyA: ||
Oh one who appeared as SrI rAma, the best among the raghu kula kings! With respect to kAkAsura who committed such (big) offense, considering him to be a SaraNAgatha (one who surrendered), did you not show him your mercy? Oh krishNa who doesn’t know [care for] any defects! Did you not bless with liberation sisupAla who belongs to chEdhi kula (clan) and who committed offenses birth after birth? What sin is not deserving to be the target of the patience of your highness? Please explain
SlOkam 64 – emperumAn asks “If I who am independent, uplift some persons [as special cases], can that be considered as my standard conduct?” and ALavAndhAr replies “At the seashore, when you vowed [to protect all who surrender unto you] in the assembly of your devotees, did that vow exclude me?”.
nanu prapannas sakrudhEva nAtha!
thavAhasmIthi cha yAchamAna: |
thavAnakampya: smaratha: prathigyAm
madhEkavarjam kimitham vratham thE ||
Oh my lord! I who am saying “I have surrendered unto you once” and “I should exclusively serve you” and praying to you, who am thinking about the vow (you declared to vibhIshaNa at the seashore [before the rAma – rAvaNa battle]), deserve to receive your mercy; does this vow of your highness’ exclude just me?
SlOkam 65 – ALavandhAr says “Even if you give up on your vow which is highlighted in SrI rAmAyaNam ayOdhyA kANdam 18.30 ‘rAmO dhvir nAbhibhAshathE‘ (SrI rAma will not speak in two different ways), mercifully seeing my relationship with periya mudhaliyAr (SrIman nAthamunigaL) in context with acquiring knowledge and birth [being born as his grandson], and disregarding my own virtues and vices, you should accept me” ISvara replies “Since there is no shortcoming in that approach, I oblige to do that” and bestows that boon to ALavandhAr. Being satisfied, ALavandhAr concludes the sthOthram [prabandham].
akruthrima thvachcharaNAravindha
prEma prakarshAvadhim Athmavantham |
pithAmaham nAthamunim vilOkya
prasIdha mathvruththam achinthayithvA ||
[Oh emperumAn!] Without considering my conduct, you should mercifully pardon me seeing nAthamunigaL who is the epitome of natural love towards your divine lotus feet, who is self realised and who is my grandfather.
adiyen sarathy ramanuja dasan
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