SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
anna nadaiya aNangu nadandhilaLE 51
Word by word meaning
annam nadaiya aNangu – sithAppirAtti who has the gait of a swan
mannan irAman pin – behind that mahAraja, SrI rAma
panju adiyAl – with soft, like cotton, divine feet
nadandhilaLE – did she too not go?
panjadiyAl – with divine feet which are soft like cotton. Just as it is said “padhmasamaprabhA:” (having a radiance like a lotus), for radiance and softness, only lotus and cotton are referred to as similes.
mannan – leaving aside the crown which would have made him as the ruler of bhUdhEvi (earth) since he chose to be the ruler of SrIdhEvi (sIthAppirAtti) and going to the forest; hence he is called as king. Just as it has been mercifully mentioned by sIthAppirAtti in SrI rAmAyaNam ayOdhyA kANdam 118-51 “dheeyamAnAm na thu thathA prathijagrAha rAghava:, avigyAya pithuS chandham” (rAmapirAn did not accept me even as my father offered me to him without getting his father’s consent), as soon as janaka maharAja was ready to give her hand in marriage to him, SrI rAma asked him “Has my father arrived?” Hearing this, just as she (sIthAppirAtti) lost out to his pithrubhAravaSyam (being subservient to father) the word mannan also refers her losing out to his greatness of giving up the kingdom.
irAman – if one has to go behind SrI rAma who makes everyone joyous, one can go not only to this forest but to any place; even to hell. Did sIthappirAtti not say in SrI rAmAyaNam ayOdhyA kANdam 30-18 “yasthvayA saha sa svargO nirayO yas thvayA vinA” (being together with you is svargam; being separated from you is hell)!
vaidhEhi – being the daughter of vidhEharAja who once said “there is nothing which belongs to me in the burning mithilA” she (vaidhEhi) too has the greatness of leaving aside the kingdom and going to the forest.
enRuraikkum – the whole of SrI rAmAyaNam will say this. Did not vAlmIki too say in SrI rAmAyaNam bAlakANdam 2-41 “sIthAyAScharitham mahath” calling it the life story of sIthAppirAtti!
enRuraikkum – it could also be said that she stood to be praised by the entire world as the thilak (eminent one) among all the women.
anna nadaiya – her gait was such that once SrI rAma sees her gait resembling a swan, he would engage in madal.
aNangu – lexicon says “sUrum aNangum dheyvappeNNE” (both celestial women and aNangu are divine women). SrI rAmAyaNam bAlakANdam 77-25 says “thasya bhUyO viSEshENa mythilee janakAthmajAdhEvathAbhis samA ” (mythili, the daughter of king janaka, was distinguished for SrI rAma, being on a par with dhEvathas). Just as it is mentioned in SrI rAmAyaNam sundharakANdam 55-26 “thryANAm bharathAdhInAm bhRathrUNAm dhEvathA cha yA” (whosoever is the deity for the three brothers, bhrathA et al ) and as mentioned in periya thirumozhi 10-2-5 “sIthai enbadhOr dheivam” (a deity called as sIthA), she remains as the deity for all, SrI rAma as well as the others, without any distinction.
nadandhilaLE – did not one with such greatness walk along! When she, who is the mother for the entire universe, without looking at her svarUpam (basic nature) go along with him after compelling him to agree, to go the forest, what is wrong in us in engaging in madal when we do not attain him?
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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