SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – in the last pAsuram of this decad, recalling the firm belief which her father periyAzhwAr had shown after hearing the meanings of charama SlOkam, she asks “Being born to that periyAzhwAr as his daughter, and desiring emperumAn, if emperumAn goes against the grain of the saying ‘one should desire one who desires him/her’ and he decides to give up on me, who could compel him?” bringing the decad to its end.
semmai udaiya thiruvarangar thAm paNiththa
meymmaip peruvArththai vittuchiththar kEttiruppar
thammai ugappAraith thAm ugappar ennum sol
thammidaiyE poyyAnAl sAdhippAr Ar iniyE?
Word-by-Word Meanings
semmai udaiya – having honesty (of synchronising the faculties of mind, speech and action)
thiru arangar – SrIranganAthar
thAm paNiththa – mercifully spoken through his mouth (earlier)
meymmai – being truthful
peru – having eminence
vArththai – the words of charama SlOkam
vittuchiththar – (my divine father) periyAzhwAr
kEttu – hearing from his guru (AchAryar, teacher)
iruppar – (as mentioned in that SlOkam) would have been without any worry [on his mind]
thammai upgappArai thAm ugappar ennum sol – the proverb “One would desire a person who desires him [the first] person”
thammidaiyE – with him
poy AnAl – if it becomes false
ini – beyond that
sAdhippAr Ar – who could control (him) (there is none)
Simple Translation
SrIranganAthar has the quality of honesty by which he synchronises the faculties of mind, speech and action. periyAzhwAr, through his teacher, would have heard the truthful and most eminent charama SlOkam, mercifully revealed by emperumAn himself, through his mouth, and would have conducted himself as per that [charama SlOkam], being free from any worry. If the proverb “One would desire a person who desires himself” becomes false, who could compel that emperumAn?
vyAkyAnam (Commentary)
semmai udaiya thiruvarangar – emperumAn has the quality of honesty of having his mind, speech and action synchronised such that he could reform and take under his refuge chEthanas (entities with knowledge) who go by the saying “manasyanyath vachasanyath karmaNyanyath dhurAthmanAm” (for the wicked people, mind, speech and action would be different). semmai – honesty. He has a mind which desires good bodings for everyone, as mentioned in bhagavath gIthA 5-29 “bhOkthAram yagya thapasAm sarvalOka mahESvaram l suhrudham sarvabhUthAnAm gyAthvA mAm SAnthim ruchchathi” (I consume rituals and penance. I am the controller of all the worlds. I am the friend for all the creations. One who knows me this way, attains peace). In SrI rAmAyaNam yudhdha kANdam 18-3 rAma tells the assembly of his advisors “mithra bhAvEna samprAptham na thyajEyam kathanchana l dhOshO yadhyapi thasya syAth sathAmEthath agarhitham ll” (I will not let down this vibhIshaNa who has come as a friend. Even if he has any faults, let them be; for good people, accepting him is not to be reproached). Thus, one who says that he will not give up on those who had committed offences, putting those words into practice, mercifully reclined in the big temple in SrIrangam.
semmaiyudaiya thiruvarangar thAm paNiththa – mercifully said by one who had synchronised his faculties of mind, speech and act.
meymmaip peruvArththai – it was a word which was truthful, distinguished and easy to be followed for all. That is the krishNa charama SlOkam mercifully given on the divine chariot – ‘I am here to carry out your work. Do not worry about anything. Keep all your burden on me and remain without any worry’. If asked “This SlOkam was given exclusively for arjuna. What is the benefit for him [periyAzhwAr]?” the response is – since emperumAn is common for everyone, this is the charama SlOkam given earlier itself for everyone who thinks that (s)he is unable to carry out his task. Hence there is no issue in periyAzhwAr hearing it and living as per the SlOkam.
kEttiruppar – he would have heard that from his AchAryan and remained aligning with that. After hearing that word, he would not have moved even a small bit of scrap as upAyam [an enabling act for the means]. He would carry out everything as the prApyam [the act itself is the benefit].
thammai ugappAraith thAm ugappar ennum sol – there is a saying in the world: when asked “For whom are you a good person”, the response would be “I am good person for a good person”. This could be transformed with a negative connotation by asking “Is there a wicked person for a good person?” These colloquial usages are the meaning for the term sol here.
thammidaiyE poyyAnAl sAdhippAr Ar iniyE? – emperumAn sets up the boundary for the world. If he himself starts discriminating, is there anyone who could order him “You should not do like that”? Even if there were someone who could order him, what could be done? Could he be tied down and asked to desire someone who desires him?
Next, we will consider the pravESam of the twelfth decad.
adiyEn krishNa rAmAnuja dhAsan
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