SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Highlights from avathArikai (Introduction)
No specific introduction.
Unidaich chuvar vaiththu enbu thUN nAtti
urOmam vEyndhu onbadhu vAsal
thAnudaik kurambaip piriyumbOdhu undhan
saraNamE saraNam enRirundhEn
thEnudaik kamalath thiruvinukkarasE!
thiraikoL mA nedungadal kidandhAy!
nAnudaith thavaththAl thiruvadi adaindhEn
thEn – honey
udai – having
kamalam – having lotus flower as abode
thiruvinukku – for periya pirAttiyAr
arasE – oh beloved one!
thirai koL – Having waves
mA nedu – vast, deep
kadal – in thiruppARkadal (milk ocean)
kidandhAy – oh one who is mercifully reclining!
naimisAraNiyaththuL – mercifully residing in SrI naimiSAraNyam
endhAy – oh great benefactor!
Un – flesh
idai – in between
suvar vaiththu – placed as wall
enbu – bone
thUN nAtti – planted as pillar
urOmam – with hair
mEyndhu – covered
onbadhu vAsal – nine entrances
udai – having
kurambai – this body which is a house
piriyumbOdhu – while leaving
unRan – your highness’
saraNamE – divine feet only
saraNam enRu – to have as refuge
irundhEn – I considered;
nAnudai – (now) my
thavaththAl – by your highness, the penance
thiruvadi – your highness’ divine feet
adaindhEn – I reached.
Oh beloved one of periya pirAttiyAr who is having honey-filled lotus flower as her abode! Oh one who is mercifully reclining on the vast and deep milk ocean which is having waves! Oh great benefactor who is mercifully residing in SrI naimiSAraNyam! While leaving this body which is a house where flesh is placed in between as wall, bone is planted as pillar, being covered with hair, and having nine entrances, I considered to have your highness’ divine feet only as refuge. By your highness who are my penance, I reached your highness’ divine feet.
Highlights from vyAkyAnam (Commentary)
- Unidaich chuvar vaiththu – Placing flesh as wall in between; alternatively – placing the flesh filled body as the wall; planting the bone as pillar and covering it with hair.
- onbadhu vAsal thAnudaik kurambai – As said in SvEthaSvathara upanishath 3.18 “nava dhvAra purE” (city with nine entrances), this body is such that, one can enter and exit through any of the entrances. Just as a prince takes shelter of a hut, AthmA who is eternal, identified by knowledge and bliss, in a singular form, became captive in the body which shrinks the knowledge, due to his karma.
- piriyumbOdhu – Just as he has karma to enter the body, he will also have karma to give up the body; at that time, I firmly believed that your divine feet are my refuge.
When asked “What is the hold for you to think in this manner?” AzhwAr says,
- thEnudaik kamalath thiruvinukku arasE – Since he is always embracing periya pirAttiyAr who is the purushakArabhUthA (one who recommends and unites AthmA and paramAthmA), he will not act in anger. By the strength of purushakAram.
- thirai … – One who has arrived and is mercifully reclining on the rejuvenating milk ocean.
- mA nedum kadal – Great in vastness and depth.
- nAnudai … – He has already explained his conduct; hence, when he says “my penance”, it is bhagavAn only. I surrendered unto you by my penance.
- naimisAraNiyaththuL endhAy – He creates good deed [such as penance, for the AthmA] by creating the universe, incarnating and making his presence in divine abodes which are dear to him.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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