SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
emperumAn will not change his word; he will protect us. ANdAL was very firm that even if this fails, he will give us refuge because we are periyAzhwAr’s divine daughter. Since he didn’t come despite this, she was suffering being reminded of emperumAn by various objects, just as bhIshma was suffering on the bed of arrows after being being felled by arjuna’s arrows. After seeing this, all the mothers, friends and everyone else gathered there. She told them sorrowfully “I was sure that he will come; my position has come to this state; even in this state he hasn’t come; look at his nature”. Then she consoles herself saying “He has helped a few persons (pirAttimArs) like me, earlier. He will accept me also” and sustains herself.
First pAsuram. She tells them to ask him whether he has a response to her query “Why are you not coming even in this sorrowful state and helping?” There is no deficiency in me; there is no deficiency in him too; still, why is he not coming?
thAm ugakkum tham kaiyil sangamE pOlAvO?
yAm ugakkum em kaiyil sangamum EndhizhaiyIr!
thI mugaththu nAgaNai mEl sErum thiruvarangar
A! mugaththai nOkkArEl ammanE! ammanE!
Oh girls who have decked yourselves with ornaments! Will the bangles which I have worn happily, on my hands, not be a match for the conch which he is having happily on his divine hand? thiruvaranganAthar (the lord of SrIrangam) who is lying on the mattress of thiruvandhAzhwAn with cruel faces (because he is not helping me) has not seen my face. Alas!
Second pAsuram. She is revealing her condition to her mothers from whom she should have hidden her condition.
ezhil udaiya ammanaimIr! ennarangaththu innamudhar
kuzhalazhagar vAyazhagar kaNNazhagar koppUzhil
ezhukamalap pUvazhagar emmAnAr ennudaiya
kazhal vaLaiyaith thAmum kazhal vaLaiyE AkkinarE
Oh beautiful mothers! He has mercifully taken residence at SrIrangam as my sweet nectar, having beautiful divine tresses, having beautiful divine lips, having beautiful divine eyes, having attained beauty after having divine lotus on the divine navel. He, who is my lord, azhagiya maNavALar, made my bangles which will not slip out as bangles which will slip out.
Third pAsuram. They told her “He took your bangles only because of affection towards you. Since there was a shortage of bangles among his possession, he took yours and became complete”. ANdaL responds “It is not true. Did he suffer because he did not have them earlier and did he become happy after getting them? It is nothing like that”. She despises saying that he did this only to torture her.
pongOdham sUzhndha buvaniyum viNNulagum
angAdhum sORAmE ALginRa emperumAn
sengOl udaiya thiruvarangach chelvanAr
engOl vaLaiyAl idar thIrvar AgAdhE?
He rules as the master of both this earth which is surrounded by ocean agitating with waves and paramapadham, without any shortcoming. He is capable of ruling with his sceptre and is lying in SrIrangam which is called as “kOyil” (temple). Will that SrImAn take my bangles to overcome his deficiency?
Fourth pAsuram. When asked “emperumAn took the bangles only because of his affection for you. Should you not feel happy for it?” she says “If he took my bangles because he could not sustain himself, should he not go past the street where I am residing, at the least, once?”
machchaNi mAda madhiL aranga vAmananAr
pachchaip pasum dhEvar thAn paNdu nIrERRa
pichchaik kuRaiyAgi ennudaiya peyvaLai mEl
ichchai udaiyarEl ith theruvE pOdhArE?
emperumAn has mercifully taken residence in SrIrangam which has mansions with decorated upper storeys and compound walls. periya perumAL, who has freshness on him, had earlier taken an incarnation as vAmana. When he took alms [from mahAbali], if there had been any deficiency in that, to overcome which he had desire for my bangles, would he not have come to this street mercifully?
Fifth pAsuram. She says that it was not only her bangles, he wanted to steal her form too.
pollAk kuRaL uruvAy poRkaiyil nIrERRu
ellA ulagum aLandhu koNda emperumAn
nallArgaL vAzhum naLir aranga nAgaNaiyAn
illAdhOm kaipporuLum eydhuvAn oththuLanE
He is the swAmy (lord) who took a distinguished form as vAmana, took water in his hand [as a symbol of accepting alms] and measured all the worlds to keep them under his control. He is periya perumAL who has thiruvandhAzhwAn as his mattress in the cool SrIrangam where great people reside. He appears to steal my form too when I have nothing as my possession.
Sixth pAsuram. She says that just as he had desired, he stole her form.
kaipporuLgaL munnamE kaikkoNdAr kAviri nIr
seyppuraLa Odum thiruvarangach chelvanAr
epporutkum ninRArkkum eydhAdhu nAnmaRaiyin
soRporuLAy ninRAr en meypporuLum koNdArE
emperumAn has mercifully taken residence as SrImAn [one who has SrI mahAlakshmi as his wealth] in thiruvarangam which has fields which have been made fertile by the waters of kAviri. He is very simple for some people, however lowly they may be and he is unattainable for some people, however exalted they may be. That periya perumAL, who is the meaning for the words in the four vEdhas, took my body too now, after taking everything else which was in my hand.
Seventh pAsuram. She says that he did not manifest the affection towards her which he showed to sIthAp pirAtti.
uNNAdhu uRangAdhu oli kadalai UdaRuththu
peNNAkkai AppuNdu thAm uRRa pOdhellAm
thiNNAr madhiL sUzh thiruvarangach chelvanAr
eNNadhE thammudaiya nanmaigaLE eNNuvarE
emperumAn, the consort of SrI mahAlakshmi, who is lying in thiruvarangam surrounded by strong walls, was desirous of a woman, sIthA when he incarnated as SrI rAma. Foregoing his sleep and food, he built a dam across the uproarious ocean. Forgetting all his simplicity, he is thinking of his greatness now.
Eighth pAsuram. When told that she could sustain herself by meditating on emperumAn’s auspicious qualities, she says “I am trying to forget emperumAn. But am unable to do so”.
pAsi thUrththuk kidandha pAr magatku paNdoru nAL
mAsudambil nIr vArA mAnamilAp panRiyAm
thEsudaiya thEvar thiruvarangach chelvanAr
pEsi iruppanagaL pErkkavum pErAvE
In an earlier time, for the sake of bhUmip pirAtti who had moss all over her, the resplendent thiruvaranganAthan (the lord of SrIrangam) took the form of varAha (wild boar) shamelessly, with dirt all over his divine form and water dripping from it (when he entered the ocean to lift bhUmip pirAtti). The words which he spoke as varAha are not getting out of my heart even if I want to destroy them.
Ninth pAsuram. She sustains herself by thinking that the help that emperumAn rendered for rukmiNip pirAtti, as a help which he had rendered to all women, including herself. This should be seen as similar to the word which emperumAn told arjuna [Do not grieve] which applies generally to all those who have surrendered.
kaNNAlam kOdiththuk kanni thannaik kaippidippAn
thiNNArndhirundhu sisupAlan thEsazhindhu
aNNAndhirukkavE AngavaLaik kaippidiththu
peNNALan pENum Ur pErum arangamE
SiSupAlan was very confident that he was going to marry rukmiNip pirAtti (SrI mahAlakshmi), after all the preliminary events for the wedding had been completed. When he lost all his radiance and was looking helplessly at the sky, emperumAn mercifully married that rukmiNip pirAtti and became famous as being the support for all women. The divine name of the divine abode where that emperumAn is reclining is thiruvarangam.
Tenth pAsuram. She feels distressed that emperumAn did not accept her despite her being the divine daughter of periyAzhwAr and wonders as to what she could do.
semmai udaiya thiruvarangar thAm paNiththa
meymmaip peruvArththai vittu chiththar kEttu iruppar
thammai ugappAraith thAm ugakkum ennum sol
thammidaiyE poyyAnAl sAdhippAr Ar iniyE
thiruvaranganAthan who has the divine quality of honesty, had earlier mercifully spoken truthful and the most invaluable words which have come to be known as charama SlOkam (the ultimate hymn). My divine father would have heard those words and become free from any worry. If the proverb “He will like those who like him” becomes false, who else can order him to do anything?
adiyEn krishNa rAmAnuja dhAsan
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