SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
This pAsuram says how the nAyaki, in a state of bewilderment, runs here and there, calling out to sarvESvaran, since she is not able to see him. This is similar to the way SrI rAma wandered in the forest, looking for sIthAppirAtti, as mentioned in SrI rAmAyaNam AraNya kANdam 60-36, 37 “kvachith udhbhramathE vEgAth kvachith vibhramathE balAth || kvachith maththa iva AbhAthi kAnthA anvEshaNa thathpara: |” (somewhere by forcefulness of illusion and somewhere else by the powerfulness of allusion and elsewhere, due to the love for his impassioned ladylove, he was running like a madman).
Let us go through the pAsuram and its meanings:
thaiyanallArgaL kuzhAngaL kuzhiya kuzhivinuLLum
aiyanallArgaL kuzhiya vizhavinum angangellAm
kaiya ponnAzhi veNsangodum kANbAn avAvuvan nAn
maiyavaNNa maNiyE muththamE enRan mANikkamE
thaiyal naLLArgaL – gems of women
kuzhAngaL – association
kuzhiya – huge
kuzhuvinuLLum – in gatherings
aiyanallArgaL – wise men
kuzhiya – huge
vizhavinum – in celebrations
angangellAm – at all those places
maiya – like black pigment
vaNNA – one who has a form (such that the eyes of the beholder would feel cool)
maNiyE – one who is easily approachable
muththamE – one who is cool like a pearl
en than – as a lord for me
mANikkamE – one who is eminent like a carbuncle
kaiya – in the divine hands
pon – radiant
Azhi – with divine disc
veN – whitish
sangodum – with SrI pAnchajanyam (divine conch)
nAn – I
kANbAn – to worship (you)
avAvuvan – desired
Oh one who has a divine form like a black pigment which is comforting for the beholder! Oh one who is easily approachable! Oh one who has a cool nature similar to pearl’s! Oh one who is like a carbuncle and who is my lord! Among the huge gatherings of women who are like gems and among the festive gatherings of wise men, I desire to see your divine hands holding the radiant divine disc and the divine white conch.
thiyanallAr . . . – there are women who are like gems; there are huge gatherings of such women. When AzhwAr sees such gatherings, he would presume that krishNa is amidst them, ready to begin the dance called as kuravai (a dance in which two people will hold their hands tightly together and spin around, holding their feet at the centre).
aiya nallAr . . . – just as the wise saying goes “aRavOr arundhavaththOr aiyar” (eminent are those who follow righteous path and who carry out deep penance). aiyanallAr are even better than such people. avargaL kuzhiya vizhavinum – places where yagyams (ritualistic events) are held, where they will be present in large numbers. In such places as well as in places where people similar to dhaNdakAraNya rishis are gathered. Places such as the one mentioned in SrI rAmAyaNam ayOdhyA kANdam 57-13 “samAjEshu mahathsucha” (great assembly of wise men).
angangellAm – in places similar to these
kaiya . . . – AzhwAr desires to see sarvESvaran without distinction between his incarnations where he had hidden his divine disc and conch (such as krishNAvathAram) and those where he had displayed them. He had hidden his divine weapons only from demonic entities. What is the hurdle for me to see him with such divine weapons? Didn’t arjunan tell him in bhagavath gIthai 11-46 “thEnaiva rUpENa chathurbhujEna” (I desire to see your form with four shoulders, as before)?
avAvuvan nAn – Does desire have eyes? I desire only “To see”. I do not wish to think “He is difficult to see” If he is difficult to be seen, did he create the desire in you to see him and punish you?
maiya vaNNA . . . – he says that it is the eminence in the entity that created the desire in him. When someone loses an eminent entity, will that person wait to get it back?
maiya vaNNA . . . – the entity is capable of making the beholder’s eyes to be cool, as if black pigment has been applied.
maNiyE – even when the entity is like this, it has to be experienced fully.
muththamE – if the entity were embraced, all the thirst would evaporate.
enRan mANikkamE – absolutely inestimable.
adiyEn krishNa rAmAnuja dhAsan
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