SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Darkness had set in everywhere. The nAyaki has become unconscious, thinking about him. Even after seeing her position, her relatives do not seem worried about it; they say “We will do the appropriate remedy at the appropriate time”. An old, knowledgeable woman, seeing this, says “Her position is sinking; her eminence is so great; when such is the case, why are they so lackadaisical? Are they not her parents?”
Let us go through the pAsuram and its meanings:
uRuginRa kanmangaL mElana OrppilarAy ivaLaip
peRuginRa thAyar meynondhu peRArgol thuzhAy kuzhal vAyth
thuRuginRalar thollai vEngadamAttavum sUzhginRalar
iRuginRadhAl ivaLAgam mellAvi eri koLLavE
mel – being soft
Avi – (her) vital air
eri – the fire of separation
koLLa – is swallowing her
ivaL – this nAyaki’s
Agam – form
iRuginRadhu – is perishing
mElana – what is going to happen
uRuginRa – approaching closely
kanmangaL – deeds to be carried out
OrppilarAy – without enquiring about them
thuzhAy – divine thuLasi
kuzhal vAy – on her locks
thuRuginRinar – they are not applying
thollai – being ancient
vEngadam – in the pond of thiruvEngadam
Attavum – giving her a bath
sUzhginRilar – they are not attempting
ivaLai – this distinguished nAyaki
peRuginRa – those who begot
thAyar – mothers
mey nondhu – with the body in pain
peRAr kol – did they not give birth to?
The fire of separation is slowly destroying the nAyaki’s soft life. Her mothers do not seem to know the distinguished activities which will remove her distress. They are not applying the divine thuLasi, worn by sarvESvaran. They are not giving her a bath in the pond at the ancient thiruvEngadam. It appears that her mothers did not give birth to her, after suffering severe pain in their bodies [implying that she is not born to them but probably adopted].
uRuginRa – The old lady is wondering whether there is no activity to be performed by them [relatives of nAyaki] considering the relationship between them and the nAyaki.
uruginRa kanmangaL mElana OrppilarAy – the nAyaki is not well. They have to take some actions for that. Though the time has come now for taking those actions, they seem to be undecided about the actions.
ivaLaippeRuginRa thAyar – should her mothers not be worried about her situation? Do they have to think whether their actions would be beneficial or not? Is it not enough that she is the daughter that they had sired?
mey nondhu peRAr kol – didn’t her mothers give birth to her after suffering pangs of pain during labour? Or, did they adopt her from someone and bring her up?
What is the reason for the old lady to say like this?
thuzhAy kuzhalvAyth thuRuginRalar – The time for carrying out the action which had been mentioned in thiruviruththam pAsuram 53 maNNAyinum koNdu vIsuminE has passed. Now, it is not sufficient to blow divine thuLasi or any of its connected entities such as stem or root or soil. Now they have to decorate her locks with thuLasi such that it is fully covering her locks.
thollai . . . – they do not seem carry out any of the remedial measures which the people of their clan had done in the past.
vEngadam Attavum – the place which is full of stones and forests, appears to be a pond for the nAyaki. Just as it has been said in mahAbhAratham mOksha dharmam 4-50 Esha brahma pravishtOsmi – they are not immersing her in the pond of parabrahmam (sarvESvaran) to give her a bath.
sUzhginRalar – they may not do that. They are not taking the initial steps for that; they are not enquiring about what is to be done. Would enquiring about it be sufficient to improve her situation? Since it is a matter related to sarvESvaran, the minute they take the first steps, it would start yielding the benefits.
Should the disease as well as the remedy be fully analysed before doing anything?
iRuginRadhAl ivaL Agam – would her nature tolerate such a lengthy process? Her form is crumbling.
mellAvi eri koLLavE – is it proper to look at the process when her soft AthmA is getting burnt by the fire of separation?
svApadhESam (distinguished meaning): this pAsuram narrates the way AzhwAr is immersed in matters relating to bhagavAn such that it becomes difficult both for those who try to sustain him and for sarvESvaran [the protector].
adiyEn krishNa rAmAnuja dhAsan
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