SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
nErAdhana onRu nErndhAL adhanAlum 17
thIrAdhen sindhainOy thIrAdhen pEdhuRavu
vArAdhu mAmai adhukaNdu maRRAngE 18
ArAnum mUdhaRiyum ammanaimAr solluvAr
Word by Word Meanings
nErAdhana onRu nErndhAL – she carried out an anjali (cupping the palms together as a mark of worship) which she had never carried out.
adhanAlum en sindhai nOy thIrAdhu – despite that, my mental illness has not been cured.
en pEdhuRavu thIrAdhu – my distress [bewilderment] too has not been cured.
mAmai vArAdhu – the colour of my form, which I lost, has not returned.
AngE ArAnum mUdhu aRiyum ammanaimAr – some old women who were there, familiar with stories of old [happenings of past]
adhu kaNdu – looking at my state
solluvAr – started speaking (to provide means for overcoming my disease).
(What they said was that …..)
thAn pinnum nErAdhana onRu nErndhAL – after this bewilderment (at my condition) , as well as before, she (my mother), who had not performed anjali (cupping the palms together in worship) even at emperumAn as a means of attaining a goal, performed that act towards this deity.
pinnum – during the period after bewilderment
nErAdhana onRu – when carrying out an anjali towards emperumAn with the thought of using it as a means for attaining a goal, it would lead to destruction of one’s svarUpam (basic nature of servitude). She, who believes firmly in this, performed that anjali as the means of a goal [well-being of her daughter] towards this deity. However, since this has been done considering the status of her daughter, this will not be taken as a dhOsham (fault). Due to their affection for SrI rAma, the people of ayOdhyA fell at the feet of all Gods for his well-being; sIthApiirAtti prayed to dhikpAlakas (protectors of the eight directions) to protect SrI rAma; hanumAn said “namOsthu vAchaspathayE” (salutations to the lord of speech) when crossing the ocean; nammAzhwAr said “dheyvangAL” (calling out to various deities); ANdAL said “unnaiyum umbiyaiyum thozhudhEn” (I worshipped you and your brother). Distinguished AchAryas said that such bewilderment which happens in matters relating to emperumAn and his devotees cannot be considered as dhOsham and that these which are caused due to uncontrolled love [towards emperumAn] are apt only [for one’s basic nature].
adhanAlum thIrAdhu en sindhai nOy – my mental disease which was quite severe already, became more severe after my mother prayed to a lowly deity.
thIrAdhu en pEdhuRavu – my distress too has not got eliminated.
vArAdhu mAmai – my previous complexion has not returned; healthy complexion would occur only when united with one’s beloved. Since there is no possibility for that to occur, what is the reason for her saying this? She thought that looking at her condition, even complexion (an insentient entity) would not remain without coming to her aid; but since even that is not coming, she is expressing her sorrow.
adhu kaNdu maRRAngE ArAnum mUdhaRiyum ammanaimAr solluvAr – after looking at my condition, though not invited, and not known to me earlier, some old women, who were there, are saying . .
adhu kaNdu – these old women took pity the moment they saw her condition.
ArAnum – unknown people.
mUdhaRiyum ammanaimAr solluvAr – the old women, who knew lot of old matters, are saying…The vyAkyAthA (periyacAchchAn piLLai, commentator for this prabandham) quotes an incident [quoted down generations] to show how much these old women know. One old woman asked of another “Do you know indhra?” to which the other old woman responded “I know of ninety eight indhras and their grandfather, brahmA, and you are asking me as to whether I know indhra. If you are willing to listen, I will tell you. Listen!” Some old women, who knew as much as these old women, know of the diseases which afflict women, the reason for such diseases and the remedy for such diseases, and are saying . . .
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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