Daily Archives: November 11, 2021

ರಾಮಾನುಜ ನೂಱ್ಱಂದಾದಿ – ಸರಳ ವಿವರಣೆ – 51 ರಿಂದ 60ನೆ ಪಾಸುರಗಳು

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ಶ್ರೀಃ ಶ್ರೀಮತೆ ಶಠಗೋಪಾಯ ನಮಃ ಶ್ರೀಮತೆ ರಾಮಾನುಜಾಯ ನಮಃ ಶ್ರೀಮತ್ ವರವರಮುನಯೆ ನಮಃ

ಪೂರ್ಣ ಸರಣಿ

<< ಹಿಂದಿನ ಶೀರ್ಷಿಕೆ

ಐವತ್ತೊಂದನೆಯ ಪಾಸುರಂ. ರಾಮಾನುಜರು ಈ ಜಗತ್ತಿನಲ್ಲಿ ಅವತರಿಸುವ ಉದ್ದೇಶವು ಅವರನ್ನು [ಅಮುಧನಾರನ್ನು] ತನ್ನ ಸೇವಕನನ್ನಾಗಿ ಮಾಡುವುದಾಗಿದೆ ಎಂದು ಅಮುಧನಾರರು  ಹೇಳುತ್ತಾರೆ.

ಅಡಿಯೈತ್ ತೊಡರ್ನ್ದು ಎೞುಂ ಐವರ್ಗಟ್ಕಾಯ್ ಅನ್ಱು ಬಾರತಪ್ ಪೋರ್

ಮುಡಿಯಪ್ ಪರಿ ನೆಡುಂ ತೇರ್ ವಿಡುಂ ಕೋನೈ ಮುೞುದುಣರ್ನ್ದ  

ಅಡಿಯರ್ಕ್ಕು ಅಮುದಂ  ಇರಾಮಾನುಶನ್ ಎನ್ನೈ ಆಳ ವಂದು ಇಪ್

ಪಡಿಯಿಲ್ ಪಿಱಂದದು ಮಱಱಿಲ್ಲೈ ಕಾರಣಂ ಪಾರ್ತಿಡಿಲೇ

 ಆ ದಿನ ಮಹಾಭಾರಥ ಯುದ್ಧ ನಡೆದಾಗ ತನ್ನನ್ನು ಬಿಟ್ಟರೆ ಬೇರಾವ ಆಸರೆಯೂ ಇಲ್ಲದ ಪಾಂಡವರಿಗೆ ತನ್ನ ದಿವ್ಯ ಹೆಜ್ಜೆಯ ಜಾಡಿನಲ್ಲಿ ನಡೆಯುತ್ತಿದ್ದರಿಂದ ಹೆಮ್ಮೆ ಪಡುತ್ತಿದ್ದ ಪಾಂಡವರಿಗಾಗಿ ಎಂಪೆರುಮಾನ್ ಕಣ್ಣನ್ ಕುದುರೆಗಳಿಂದ ಎಳೆಯಲ್ಪಟ್ಟ ಬೃಹತ್ ರಥವನ್ನು ನಡೆಸಿದನು. ಎಂಪೆರುಮಾನ್ ಅವರ ಸರ್ವಸ್ವವೆಂದು ತಿಳಿದಿರುವ ಅಂತಹ  ಸೇವಕರಿಗೆ ಎಂಪೆರುಮಾನಾರ್  ಒಂದು ಅಮೃತ . ಅಂತಹ ಎಂಪೆರುಮಾನಾರ್ ಈ ಭೂಮಿಯ ಮೇಲೆ ಅವತರಿಸಿದ ಉದ್ದೇಶವು ನನ್ನನ್ನು ತನ್ನ ಶರಣಿಗೆ  ತೆಗೆದುಕೊಳ್ಳುವುದಾಗಿತ್ತು. ಯಾರಾದರೂ  ಇದನ್ನು  ವಿಶ್ಲೇಷಿಸಿದರೆ, ಇದಕ್ಕೆ ಬೇರೆ ಕಾರಣಗಳಿಲ್ಲ.

ಐವತ್ತೆರಡನೇ  ಪಾಸುರಂ. ಎಂಪೆರುಮಾನ್ ಅವರನ್ನು ನಿಯಂತ್ರಿಸುವ ಸಾಮರ್ಥ್ಯವಿದೆಯೇ ಎಂದು ಕೇಳಿದಾಗ, ಅವರು ಎಂಪೆರುಮಾನಾರ್ ಅವರ ಬೃಹತ್ತಾದ ಸಾಮರ್ಥ್ಯಗಳನ್ನು ವಿವರಿಸುತ್ತಾರೆ.

ಪಾರ್ತ್ತಾನ್ ಅಱು ಶಮಯಂಗಳ್ ಪದೈಪ್ಪ  ಇಪ್ಪಾರ್ ಮುೞುದುಮ್

ಪೋರ್ರ್ತ್ತಾನ್ ಪುಗೞ್ಕೊಣ್ದು ಪುನ್ಮೈ ಯಿನೇನ್ ಇಡೈತ್ ತಾನ್ ಪುಗುಂದು

ತೀರ್ತಾನ್  ಇರು ವಿನೈ ತೀರ್ತು ಅರಂಗನ್ ಸೆಯ್ಯ ತಾಳ್ ಇಣಿಯೋಡು

ಆರ್ತ್ತಾನ್    ಇವೈ ಎಮ್ ಇರಾಮಾನುಶನ್ ಶೆಯ್ಯುಂ ಅಱ್ಪುದಮೇ

ರಾಮಾನುಜರು ತಮ್ಮ ದಿವ್ಯ ಕಣ್ಣುಗಳಿಂದ ವೇದಗಳನ್ನು ನಂಬದ ಆರು ತತ್ವಗಳನ್ನು ಅವರು ನಡುಗುವ ರೀತಿಯಲ್ಲಿ ನೋಡಿದರು. ಅವರು  ತನ್ನ ಖ್ಯಾತಿಯಿಂದ ಇಡೀ ಭೂಮಿಯನ್ನು ಆವರಿಸಿದರು  [ಅವನ ಖ್ಯಾತಿಯು ಇಡೀ ಭೂಮಿಯನ್ನು ವ್ಯಾಪಿಸಿತು]. ನಾನು ತುಂಬಾ ದೀನನಾಗಿದ್ದರೂ ಅವನು ನನ್ನ ಹೃದಯವನ್ನು ತನ್ನಷ್ಟಕ್ಕೆ [ಕಾರಣವಿಲ್ಲದೆ] ಪ್ರವೇಶಿಸಿದನು ಮತ್ತು ನನ್ನ ಪಾಪಗಳನ್ನು ತೆಗೆದುಹಾಕಿದನು. ಇದಲ್ಲದೆ, ಅವರು ನನಗೆ ಪೆರಿಯ ಪೆರುಮಾಳ್ ಅವರ ದೈವಿಕ ಪಾದಗಳೊಂದಿಗೆ ಸಂಪರ್ಕವನ್ನು ಸೃಷ್ಟಿಸಿದರು. ಇವು ನಮ್ಮ ಪ್ರಭುವಾದ ರಾಮಾನುಜರ ಕೆಲವು ಅದ್ಭುತ ಚಟುವಟಿಕೆಗಳು.

ಐವತ್ತಮೂರನೇ ಪಾಸುರಂ. ಇತರ ತತ್ತ್ವಶಾಸ್ತ್ರಗಳನ್ನು ನಾಶಪಡಿಸಿದ ನಂತರ ಎಂಪೆರುಮಾನಾರ್  ಏನನ್ನು ಸ್ಥಾಪಿಸಿದರು ಎಂದು ಕೇಳಿದಾಗ, ಎಂಪೆರುಮಾನಾರ್ ಅವರು, ಎಲ್ಲಾ ಚೇತನಗಳು (ಸಂವೇದನಾಶೀಲ ಘಟಕಗಳು) ಮತ್ತು ಅಚೇತನ ಘಟಕಗಳು (ಅಪ್ರಜ್ಞಾಪೂರ್ವಕ ಘಟಕಗಳು) ಎಂಪೆರುಮಾನ್ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿವೆ ಎಂಬ ಮಹಾನ್ ಸತ್ಯವನ್ನು ಸ್ಥಾಪಿಸಿದರು, ಎಂದು ಅಮುದಾನರ್ ಹೇಳುತ್ತಾರೆ.

ಅಱ್ಪುದಮೇ ಸೆಮ್ಮೈ ಇರಾಮಾನುಶನ್ ಎನ್ನೈ ಆಳ  ವಂದ

ಕಱ್ಪಗಂ ಕಱ್ಱವರ್ ಕಾಮಱು ಶೀಲನ್ ಕರುದರಿಯ

ಪಱ್ಪಲ್ಲುಯಿರ್ಗಳುಂ ಪಲ್ಲುಲಗು ಯಾವುಂ ಪರನದು ಎನ್ನುಂ 

ನಱ್ಪೊರುಳ್ ತನ್ನೈ ಇನ್ನಾನಿಲತ್ತೇ ವಂದು ನಾತತಿನನೇ

ರಾಮಾನುಜನು ನನ್ನನ್ನು ತನ್ನ ಶರಣಿಗೆ  ತೆಗೆದುಕೊಳ್ಳಲು ಅವತರಿಸಿದನು; ಅವನು ಮಹಾನ್ ವ್ಯಕ್ತಿ; ಅವರು ಬುದ್ಧಿವಂತ ಜನರು ಬಯಸಿದ ಸರಳ ಗುಣಗಳನ್ನು ಹೊಂದಿದ್ದಾರೆ; ಅವರು ಅದ್ಭುತ ಚಟುವಟಿಕೆಗಳನ್ನು ಹೊಂದಿದ್ದಾರೆ; ತನ್ನ ಅನುಯಾಯಿಗಳ ಸಲುವಾಗಿ ತನ್ನನ್ನು ತಾನು ಸೂಕ್ತನನ್ನಾಗಿ ಮಾಡಿಕೊಳ್ಳುವ ಪ್ರಾಮಾಣಿಕತೆಯನ್ನು ಅವನು ಹೊಂದಿದ್ದಾನೆ. ಅಂತಹ ರಾಮಾನುಜರು ಈ ಜಗತ್ತಿನಲ್ಲಿ ಅಸಂಖ್ಯಾತ ಆತ್ಮಗಳು (ಆತ್ಮಗಳು; ಭಾವಜೀವಿಗಳು) ಮತ್ತು ಅವರು ವಾಸಿಸುವ ಪ್ರಪಂಚಗಳು ಎಂಪೆರುಮಾನ್ ನಿಯಂತ್ರಣದಲ್ಲಿವೆ ಎಂಬ ಮೂಲಭೂತ ಅರ್ಥವನ್ನು ಸ್ಥಾಪಿಸಿದರು.

ಐವತ್ತು ನಾಲ್ಕನೇ ಪಾಸುರಂ. ರಾಮಾನುಜರು ಎಂಪೆರುಮಾನ್‌ನ ಪರಮಾಧಿಕಾರವನ್ನು ಸ್ಥಾಪಿಸಿದ ಪರಿಣಾಮವಾಗಿ ಬಾಹ್ಯ ತತ್ತ್ವಶಾಸ್ತ್ರಗಳು (ವೇದಗಳನ್ನು ಸ್ವೀಕರಿಸದವರು), ವೇದಗಳು ಮತ್ತು ತಿರುವಾಯ್ಮೊಳಿ (ನಮ್ಮಾಳ್ವಾರ್ ರವರು ರಚಿಸಿರುವ ಪ್ರಬಂಧ) ಸ್ಥಾನಗಳನ್ನು ಅಮುಧನಾರರು ಹೇಳುತ್ತಾರೆ.

ನಾಟ್ಟಿಯ ನೀಸಚ್ ಚಮಯಂಗಳ್ ಮಾಂಡನ ನಾರಣನೈಕ್

ಕಾಟ್ಟಿಯ ವೇದಂ ಕಳಿಪ್ಪುಱ್ಱದು ತೆನ್ ಕುರುಗೈ ವಳ್ಳಲ್

ವಾಟ್ಟಮಿಲಾ  ವಣ್ಡಮಿೞ್ ಮಱೈ ವಾೞ್ನ್ದದು ಮಣ್ಣುಲಗಿಲ್

ಈಟ್ಟಿಯ ಶೀಲತ್ತು ಇರಾಮನುಶನ್ ತನ್ ಇಯಲ್ವು  ಕಣ್ಡೇ

ಈ ಭೂಮಿಯ ಮೇಲೆ ತನ್ನ ಶ್ರೇಷ್ಠ ಗುಣಗಳನ್ನು ಮತ್ತಷ್ಟು ಹೆಚ್ಚಿಸಿದ ರಾಮಾನುಜರ ಸ್ವರೂಪವನ್ನು ನೋಡಿದಾಗ, ನಿಕೃಷ್ಟರು ತಮ್ಮ ಸ್ವಂತ ಪ್ರಯತ್ನದಿಂದ ಸ್ಥಾಪಿಸಿದ ಬಾಹ್ಯ ನೀಚ ತತ್ವಗಳು ಸೂರ್ಯನ ಆಗಮನದಿಂದ ಕತ್ತಲೆಯು ನಾಶವಾದವು. ಶ್ರೀಮಾನ್ ನಾರಾಯಣನು ಪರಮಾತ್ಮನೆಂದು ಪ್ರಕಾಶಮಾನವಾಗಿ ಪ್ರಕಟಿಸಿದ ವೇದಗಳು ಮುಂದೆ ಅವರಿಗೆ ಯಾವುದೇ ಕೊರತೆಯಿಲ್ಲ ಎಂದು ಹೆಮ್ಮೆಪಡುತ್ತವೆ. ತಿರುಕ್ಕುರುಗೂರಿನಲ್ಲಿ ಅವತರಿಸಿದ ಮಹಾನುಭಾವರಾದ ನಮ್ಮಾಳ್ವಾರ್ ರವರು ರಚಿಸಿದ ತಿರುವಾಯ್ಮೊಳಿ , ಯಾವುದೇ ಕೊರತೆಯಿಲ್ಲದೆ ಧ್ರಾವಿಡ ವೇದಂ (ತಮಿಳ್ ವೇದಂ) ಸಮೃದ್ಧವಾಯಿತು.

ಐವತ್ತೈದನೇ ಪಾಸುರಂ. ರಾಮಾನುಜರು ವೇಧಗಳಿಗೆ ಮಾಡಿದ ಪ್ರಯೋಜನಗಳನ್ನು ನೆನಪಿಸಿಕೊಳ್ಳುತ್ತಾ, ರಾಮಾನುಜರ ಉದಾತ್ತತೆಯಲ್ಲಿ ತೊಡಗಿರುವ ಮತ್ತು ರಾಮಾನುಜರಿಗೆ ಶರಣಾದವರ ಕುಲವು ಅವರನ್ನು ಆಳಲು ಸೂಕ್ತವಾಗಿದೆ ಎಂದು ಅಮುಧನರು ಹೇಳುತ್ತಾರೆ.

ಕಂಡವರ್ ಶಿಂದೈ ಕವರುಂ ಕಡಿ ಪೊೞಿಲ್ ತೆನ್ನರಂಗನ್

ತೊಣ್ಡರ್ ಕುಲಾವುಂ ಇರಾಮಾನುಶನೈ ತೊಗೈ ಇಱಂದ

ಪಣ್  ತರು ವೇದಂಗಳ್ ಪಾರ್ ಮೇಲ್ ನಿಲವಿಡಪ್ ಪಾರ್ತ್ತಾಲುಮ್

ಕೊಣ್ಡಲೈ ಮೇವಿತ್ ತೊೞುಂ ಕುಡಿಯಾಂ ಎಂಗಳ್ ಕೋಕ್ಕುಡಿಯೇ

ಪೆರಿಯ ಪೆರುಮಾಳ್ ಸುಂದರವಾದ ದೇವಾಲಯದಲ್ಲಿ (ಶ್ರೀರಂಗಂನಲ್ಲಿ) ಶಾಶ್ವತವಾಗಿ ವಾಸಿಸುತ್ತಾರೆ, ಇದು ಸುಗಂಧಭರಿತ ಉದ್ಯಾನಗಳಿಂದ ಸುತ್ತುವರೆದಿದೆ, ಅದು ನೋಡುವವರ ಹೃದಯವನ್ನು ಕದಿಯುತ್ತದೆ. ಪೆರಿಯ ಪೆರುಮಾಳ್‌ಗೆ ಶರಣಾದವರಿಂದ ಸ್ತುತಿಸಲ್ಪಡುವ ಎಂಪೆರುಮಾನಾರ್ ಅವರು ಅಸಂಖ್ಯಾತ ರಾಗಗಳನ್ನು ಹೊಂದಿರುವ ವೇದಗಳನ್ನು ಈ ಭೂಮಿಯಲ್ಲಿ ಏಳಿಗೆ ಹೊಂದಲು ಅನುವು ಮಾಡಿಕೊಟ್ಟರು ಮತ್ತು ಅವರು ಬಹಳ ಮಹಾನುಭಾವರು. ಎಂಪೆರುಮಾನಾರ್‌ನ ಗುಣಗಳೊಂದಿಗೆ ಸಂಪೂರ್ಣವಾಗಿ ತೊಡಗಿರುವ ಮತ್ತು ಪ್ರಾಪಂಚಿಕ ವಿಷಯಗಳಲ್ಲಿ ತೊಡಗಿಸಿಕೊಳ್ಳದ ಕುಲವು ನಮ್ಮನ್ನು ಆಳಲು ಯೋಗ್ಯವಾಗಿದೆ.

ಐವತ್ತಾರನೆಯ ಪಾಸುರಂ. ಅವರು ಈ ಹಿಂದೆ ಪ್ರಾಪಂಚಿಕ ವಿಷಯಗಳ ಬಗ್ಗೆ ಹೇಳುತ್ತಿದ್ದರು ಎಂದು ನೆನಪಿಸಿದಾಗ, ಅಮುದನಾರ್ ಅವರು ಎಂಪೆರುಮಾನಾರ್ ಅನ್ನು ಪಡೆದ ನಂತರ, ಅವರ ಮಾತು ಮತ್ತು ಮನಸ್ಸಿಗೆ ಬೇರೆ ಯಾವುದೇ ಅಸ್ತಿತ್ವದ ಬಗ್ಗೆ ತಿಳಿಯುವುದಿಲ್ಲ ಎಂದು ಹೇಳುತ್ತಾರೆ.

ಕೋಕ್ಕುಲ ಮನ್ನರೇ ಮೂವೆೞುಗಾಲ್  ಒರು  ಕೂರ್  ಮೞುವಾಲ್

ಪೋಕ್ಕಿಯ  ದೇವನೈಪ್ ಪೋಱ್ಱುಂ ಪುನಿದನ್ ಬುವನಮೆಂಗುಂ    

ಆಕ್ಕಿಯ ಕೀರ್ತಿ ಇರಾಮಾನುಶನೈ ಅಡೈನ್ದಪಿನ್ ಎನ್

ವಾಕ್ಕುರೈಯಾದು ಎನ್ ಮನಂ ನಿನೈಯಾದು ಇನಿ ಮಱ್ಱೊನ್ಱೈಯೇ

ಎಂಪೆರುಮಾನ್ ಪರಶುರಾಮನಾಗಿ ಅವತರಿಸಿದನು, ಅವನು ತನ್ನ ಹರಿತವಾದ ಕೊಡಲಿಯಿಂದ ಇಪ್ಪತ್ತೊಂದು ತಲೆಮಾರುಗಳವರೆಗೆ ರಾಜಮನೆತನದಲ್ಲಿ ವಂಶಪಾರಂಪರ್ಯವಾಗಿ ಜನಿಸಿದ ರಾಜರನ್ನು ಕೊಂದನು. ಎಂಪೆರುಮಾನಾರ್ , ಆ ಗುಣದಿಂದ ಸೋಲಿಸಲ್ಪಟ್ಟು, ಆ ಎಂಪೆರುಮಾನ್‌ನನ್ನು ಹೊಗಳುತ್ತಾರೆ. ತನ್ನ ಅತ್ಯಂತ ಪರಿಶುದ್ಧ ಸ್ಥಿತಿಯಿಂದ ಅತ್ಯಂತ ಅಶುದ್ಧರನ್ನು ಸಹ ಶುದ್ಧೀಕರಿಸಬಲ್ಲ ಮತ್ತು ಪ್ರಪಂಚದಾದ್ಯಂತ ಖ್ಯಾತಿಯನ್ನು ಹೊಂದಿರುವ ಆ ಎಂಪೆರುಮಾನಾರನ್ನು ಪಡೆದ ನಂತರ, ನನ್ನ ಮಾತು ಮುಂದಿನ ದಿನಗಳಲ್ಲಿ ಯಾರನ್ನೂ ಹೊಗಳುವುದಿಲ್ಲ ಮತ್ತು ನನ್ನ ಮನಸ್ಸು ಬೇರೆಯವರ ಬಗ್ಗೆ ಯೋಚಿಸುವುದಿಲ್ಲ.

ಐವತ್ತೇಳನೆಯ ಪಾಸುರಂ. ಅಮುದನರನ್ನು ಕೇಳಲಾಯಿತು, “ನಿಮ್ಮ ಮಾತುಗಳು ಇತರರನ್ನು ಹೊಗಳುವುದಿಲ್ಲ ಮತ್ತು ನಿಮ್ಮ ಮನಸ್ಸು ಇತರರ ಬಗ್ಗೆ ಯೋಚಿಸುವುದಿಲ್ಲ ಎಂದು ನೀವು ಹೇಗೆ ಹೇಳುತ್ತೀರಿ, ಇದು ಸಂಸಾರಮ್?” ರಾಮಾನುಜರನ್ನು ಪಡೆದ ನಂತರ ಸರಿ ಮತ್ತು ತಪ್ಪುಗಳ ನಡುವೆ ತಾರತಮ್ಯ ಮಾಡುವ ಸಾಮರ್ಥ್ಯವಿಲ್ಲದೆ ಬೇರೆ ಯಾವುದನ್ನಾದರೂ ಅಪೇಕ್ಷಿಸುವ ಮೂರ್ಖತನವನ್ನು ಅವರು ಹೊಂದಿಲ್ಲ ಎಂದು ಅವರು ಹೇಳುತ್ತಾರೆ.

ಮಱ್ಱು ಒರು ಪೇಱು ಮದಿಯಾದು ಅರಂಗನ್ ಮಲರ್ ಅಡಿಕ್ಕು  ಅಳ್

ಉಱ್ಱವರೇ ತನಕ್ಕು ಉಱ್ಱವರಾಯ್ಕ್ ಕೊಳ್ಳುಂ ಉತ್ತಮನೈ

ನಲ್ ತವರ್ ಪೋಱ್ಱುಂ ರಾಮಾನುಶನೈ ಇನ್  ನಾನಿಲತ್ತೇ

ಪೆಱ್ಱನನ್ ಪೆಱ್ಱಪಿನ್ ಮಱ್ಱು ಅಱಿಯೇನ್ ಒರು ಪೇದಮೈಯೇ

ಪೆರಿಯ ಪೆರುಮಾಳ್ ಅವರ ದೈವಿಕ ಪಾದಗಳಿಗೆ ಸೇವೆ ಸಲ್ಲಿಸುವುದನ್ನು ಬಿಟ್ಟು ಬೇರೆ ಯಾವುದೇ ಪ್ರಯೋಜನವನ್ನು ಬಯಸದಂತಹ ಮಹಾನ್ ವ್ಯಕ್ತಿಗಳು ಇದ್ದಾರೆ. ಎಂಪೆರುಮಾನಾರ್  ಅಂತಹ ಜನರನ್ನು ತನ್ನ ಆತ್ಮಕ್ಕೆ ಹತ್ತಿರವಾಗಿದ್ದಾರೆ ಎಂದು ಪರಿಗಣಿಸುತ್ತಾರೆ ಮತ್ತು ಅವರು ಎಂಪೆರುಮಾನ್‌ಗೆ ಶರಣಾದ ತಪಸ್ವಿಗಳಿಂದ (ತಪಸ್ಸು ಮಾಡುವಲ್ಲಿ ತೊಡಗಿಸಿಕೊಂಡವರು) ಪ್ರಶಂಸಿಸಲ್ಪಡುತ್ತಾರೆ. ನಾನು ಅಂತಹ ಎಂಪೆರುಮಾನಾರ್ ಅನ್ನು ಪಡೆದಿದ್ದೇನೆ; ಅವನನ್ನು ಪಡೆದ ನಂತರ, ಇತರ ವಿಷಯಗಳೊಂದಿಗೆ ತೊಡಗಿಸಿಕೊಳ್ಳುವ ಯಾವುದೇ ಅಜ್ಞಾನದ ಚಟುವಟಿಕೆಯನ್ನು ನಾನು ತಿಳಿಯುವುದಿಲ್ಲ.

ಐವತ್ತೆಂಟನೇ ಪಾಸುರಂ. ವೇದಗಳನ್ನು ತಪ್ಪಾಗಿ ಅರ್ಥೈಸುವವರ ತತ್ತ್ವಚಿಂತನೆಗಳನ್ನು ನಾಶಪಡಿಸಿದ ಎಂಪೆರುಮಾನಾರ್ ಬಗ್ಗೆ ಅವರು ಸಂತೋಷಪಡುತ್ತಾರೆ.

ಪೇದೆಯರ್  ವೇದ ಪೊರುಳ್ ಇದು ಎನ್ಱು ಉಣ್ಣಿ ಪಿರಮಂ  ನನ್ಱು ಎನ್ಱು

ಓದಿ ಮಱ್ಱು ಎಲ್ಲಾ ಉಯಿರುಂ  ಅಃದು ಎಂಱಊ ಉಯಿರ್ಗಳ್  ಮೆಯ್ ವಿಟ್ಟು

ಆದಿ ಪರನೋಡು ಒನ್ಱು ಆಮ್ ಎನ್ಱು ಸೊಲ್ಲುಂ ಅವ್ವಳ್ಳಲ್ ಎಲ್ಲಾಮ್

ವಾದಿಲ್ ವೆನ್ಱಾನ್ ಎಮ್ ಇರಾಮಾನುಶನ್ ಮೆಯ್ ಮದಿ ಕಡಲೇ

ವೇದಗಳನ್ನು ಅಧಿಕೃತವೆಂದು ಒಪ್ಪಿಕೊಂಡರೂ, ವೇದಗಳ ಅರ್ಥವನ್ನು ಸರಿಯಾಗಿ ತಿಳಿಯದೆ, ವೇದಗಳಿಗೆ ತಪ್ಪು ವ್ಯಾಖ್ಯಾನವನ್ನು ನೀಡಿ ಅದನ್ನು [ತಪ್ಪಾಗಿ] ಸಾಬೀತುಪಡಿಸುವ ಅಜ್ಞಾನಿಗಳಿದ್ದಾರೆ. ಬ್ರಹ್ಮವನ್ನು (ಪರಮ ಜೀವಿ) ಎಲ್ಲರಿಂದ ಪ್ರತ್ಯೇಕಿಸಲಾಗಿದೆ ಎಂದು ಅವರು ಒಪ್ಪುತ್ತಾರೆ ಮತ್ತು ಬ್ರಹ್ಮವನ್ನು ಹೊರತುಪಡಿಸಿ, ಪ್ರತಿ ಇತರ ಜೀವಾತ್ಮ (ಸಂವೇದನಾಶೀಲ ಜೀವಿ) ಆ ಬ್ರಹ್ಮ ಮಾತ್ರ ಎಂದು ಹೇಳುತ್ತಾರೆ. ಮೋಕ್ಷವನ್ನು ಸ್ಥಾಪಿಸಲು ಪ್ರಯತ್ನಿಸುತ್ತಿರುವಾಗ ಅವರು ಹೇಳುತ್ತಾರೆ ಜೀವಾತ್ಮಗಳು ಒಮ್ಮೆ ತಮ್ಮ ಭೌತಿಕ ದೇಹಗಳನ್ನು ತ್ಯಜಿಸಿದರೆ [ಅವರು ಸತ್ತಾಗ], ಅವರ ಕಾರಣಾಂಶವಾದ ಬ್ರಹ್ಮದೊಂದಿಗೆ ವಿಲೀನಗೊಳ್ಳುತ್ತಾರೆ. ಕೇವಲ ಸತ್ಯವಾದ ಜ್ಞಾನದ ಸಾಗರ ಮತ್ತು ನಮ್ಮ ಪ್ರಭುವಾದ ರಾಮಾನುಜರು ಅಂತಹ ಅಜ್ಞಾನಿಗಳೊಂದಿಗೆ ವಾದ ಮಾಡಿ ಅವರ ವಾದಗಳನ್ನು ಸೋಲಿಸಿದರು. ಇದು ಎಷ್ಟು ಅದ್ಭುತವಾಗಿದೆ!

ಐವತ್ತೊಂಬತ್ತನೇ ಪಾಸುರಂ. ಅವನ ಸಂತೋಷವನ್ನು ನೋಡಿ, ಕೆಲವು ಜನರು ಎಂಪೆರುಮಾನ್ ನಿಜವಾದ ಪರಮ ಜೀವಿ ಎಂದು ಶಾಸ್ತ್ರಗಳ ಮೂಲಕ ತಿಳಿದಿದ್ದಾರೆ ಎಂದು ಹೇಳಿದರು. ಕಲಿಯುಗದಲ್ಲಿ (ನಾಲ್ಕು ಯುಗಗಳಲ್ಲಿ ನಾಲ್ಕನೆಯದು) ಎಂಪೆರುಮಾನಾರ್  ಅಜ್ಞಾನವನ್ನು ನಾಶಪಡಿಸದಿದ್ದರೆ, ಎಂಪೆರುಮಾನ್ ಆತ್ಮಗಳ ಅಧಿಪತಿ ಎಂದು ಯಾರಿಗೂ ತಿಳಿದಿರುವುದಿಲ್ಲ ಎಂದು ಅವರು ಪ್ರತಿಕ್ರಿಯಿಸುತ್ತಾರೆ.

ಕಡಲ್ ಅಳವಾಯ  ತಿಶೈ ಎಟ್ಟಿನುಳ್ಳುಂ ಕಲಿ ಇರುಳೇ

ಮಿಡೈ ತರು ಕಾಲತ್ತು ಇರಾಮಾನುಶನ್ ಮಿಕ್ಕ ನಾನ್ಮರೈಯಿನ್

ಸಡರ್ ಒಳಿಯಾಲ್ ಅವ್ವಿರುಳೈತ್ ತುರನ್ದಿಲನೇಲ್ ಉಯಿರೈ

ಉಡೈಯವನ್ ನಾರಣನ್ ಎನ್ಱು ಅಱಿವಾರ್ ಇಲ್ಲೈ ಉಱ್ಱು ಉಣರ್ನ್ದೇ    

ಸಾಗರಗಳನ್ನು ಮಿತಿಯಾಗಿಟ್ಟುಕೊಂಡಿದ್ದ ದಿಕ್ಕುಗಳಲ್ಲಿ ಕಲಿಯ ಕತ್ತಲು ದಟ್ಟವಾಗಿ ಹರಡಿಕೊಂಡಿದ್ದ ಕಾಲವದು. ಆ ಕಾಲದಲ್ಲಿ ರಾಮಾನುಜರು ಅವತರಿಸಿ ಆ ಕಲಿಯ ಅಂಧಕಾರವನ್ನು ವೇದಗಳ ಅಪರಿಮಿತ ತೇಜಸ್ಸಿನಿಂದ ನಾಶ ಮಾಡದೇ ಇದ್ದಿದ್ದರೆ ಉಳಿದೆಲ್ಲವನ್ನೂ ತನ್ನ ದಿವ್ಯರೂಪವನ್ನಾಗಿ ಹೊಂದಿರುವ ನಾರಾಯಣನೇ ಎಲ್ಲಾ ಆತ್ಮ ಗಳ ನಾಯಕನೆಂದು ತಿಳಿಯುವವರೇ ಇರುತ್ತಿರಲಿಲ್ಲ.

ಅರವತ್ತನೇ ಪಾಸುರಂ. ಎಂಪೆರುಮಾನಾರ್ ಅವರ ಭಕ್ತಿಯ ಬಗ್ಗೆ ಕೇಳಿದಾಗ, ಅವರು ಇದನ್ನು ವಿವರಿಸುತ್ತಾರೆ.

ಉಣರ್ನ್ದ ಮೈಜ್ಞಾನಿಯರ್  ಯೋಗಂ  ತೋಱುಂ ತಿರುವಾಯ್ಮೊೞಿಯಿನ್

ಮಣಂ  ತರುಂ ಇನ್ನಿಶೈ ಮನ್ನುಂ ಇಡಂ ತೋರುಮ್ ಮಾಮಲರಾಳ್

ಪುಣರ್ನ್ದ    ಪೋನ್ ಮಾರ್ಬನ್ ಪೊರುಂದುಂ  ಪಡಿ ತೋರುಮ್ ಪುಕ್ಕು ನಿಱ್ಕುಂ

ಗುಣಂ ತಿಗೞ್ ಕೊಣ್ಡಳ್ ಇರಾಮಾನುಶನ್ ಎಮ್ ಕುಲಕ್ ಕೊೞುನ್ದೇ

  ಎಂಪೆರುಮಾನಾರ್ ತನ್ನ ಆತ್ಮಗುಣಗಳಿಂದ (ಆತ್ಮದ ಗುಣಗಳು) ಉತ್ಕೃಷ್ಟನಾಗಿದ್ದಾನೆ ಮತ್ತು ಮಳೆಯನ್ನು ಹೊತ್ತ ಮೋಡಗಳಂತಿದ್ದಾನೆ. ಅವನು ನಮ್ಮ ಕುಲದ ನಾಯಕ. ಸತ್ಯವಾದ ಜ್ಞಾನವನ್ನು ಬಲ್ಲವರ ಸಭೆಗಳಲ್ಲಿ, ತಿರುವಾಯ್ಮೊಳಿಯ ಸುಗಂಧಭರಿತ ಸಂಗೀತದಿಂದ ಪ್ರತಿಧ್ವನಿಸುವ ಸ್ಥಳಗಳಲ್ಲಿ ಮತ್ತು ತನ್ನ ದಿವ್ಯವಾದ ಎದೆಯ ಮೇಲೆ ಪೆರಿಯ ಪಿರಾಟ್ಟಿಯನ್ನು ಹೊಂದಿರುವ ಎಂಪೆರುಮಾನ್ ವಾಸಿಸುವ ದಿವ್ಯ ನಿವಾಸಗಳಲ್ಲಿ ಅವನು ಕರುಣೆಯಿಂದ ಇರುತ್ತಾನೆ. ಎಂಪೆರುಮಾನಾರ್ ಈ ಎಲ್ಲಾ ಸ್ಥಳಗಳಲ್ಲಿ ಮುಳುಗುತ್ತಾರೆ.

ಅನುವಾದ : ಅಡಿಯೇನ್ ರಂಗನಾಯಕಿ ರಾಮಾನುಜ ದಾಸಿ

ಮೂಲ http://divyaprabandham.koyil.org/index.php/2020/05/ramanusa-nurrandhadhi-pasurams-51-60-simple/

ಆರ್ಕೈವ್ ಮಾಡಲಾಗಿದೆ : http://divyaprabandham.koyil.org

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ಪ್ರಮಾತಾ (ಪೂರ್ವಾಚಾರ್ಯರು ) – http://acharyas.koyil.org
ಶ್ರೀವೈಷ್ಣವ ಶಿಕ್ಷಣ/ಮಕ್ಕಳ ಪೋರ್ಟಲ್ – http://pillai.koyil.org

thirunedunthANdakam – 26

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

Full Series

<< previous pAsuram – 25 – minnilangu thiruvurum

Introduction

Since her longing for Him is the result of His long term efforts, He became happy about that and stayed away from her; since the mother stayed away with appreciation for daughter’s state of not listening to her good words, her friend tried to determine what could calm her down, and asked the story of what happened, since it was the story of what happened with Him she could sustain herself and tell the story in the previous two pAsurams (21 & 22);

Then her friend inquired, “As He is under your control, could you not have asked Him when you got a chance, telling Him not to go?”, and she replied “I tried, but since garudAzhvAn came and called Him and He flew away from here, my asking Him to stop had not helped” (pAsuram 23).

In pAsuram 24, “Could you not stop garudAzhvAn who came and took Him away?”, “Was it just one or two to stop? I could not because all of His servants (nithyasUris) came and surrounded Him”.

In the previous pAsuram (25), she summarized her state that she explained in these previous pAsurams. That is, “He came like one who was going to give everything of Him, showed straight what was there with Him, and stole everything from me and left; as He left, in order for me to sustain my life, He told the name of His place.

In this pAsuram (26), since there was no one to ask (more) questions, there was no answer she needed to give, and so her longing reared its head, and she thought, “He is not coming because He doesn’t know about my longing; if that is informed to Him, then He would come somehow”, and so she is sending some bees as messengers.

Instead of sending some human being who is sentient, why send bees that are non-sentient?

Seeing her state, all her relatives were already in bewildered state even before her. Since it was not known that it gave any fruitful result when Humans, sentients, had gone as messengers, but in rAmAvathAram when hanUman who is not a human had gone as a messenger, it had given the results, she is sending bees in this pAsuram, and crane in the next pAsuram, as messengers. When kaNNan who is of utmost wisdom had gone as a messenger His help only created a war.

But instead of sending a monkey as messenger like in rAmAvathAram, why send a bee? There, SrI rAma who is a male had to send a messenger to a female, so He had to choose hanUman who was able and detached towards worldly affairs. Here, since it is a longing female sending to emperumAn a male, she had to send only those who experience union and suffer due to similar longing. Since they would understand the suffering due to separation, and since she has seen these bees earlier that were in union and happy, she is sending bee as a messenger. But would the bees who are staying together happily agree to go as messengers? She is asking them to go because of understanding her experience she had when together with Him.

That is, when she and Her man were together, if some people who suffer due to separation came to her, then she would take care of their problem and only then be together with her lover, as said in “apyaham jeevitham jahyAm thvAm vA salakShmaNAm | na thu prathigyAm samSRuthya brAhmaNEBhyO viShEshatha: [SrI rAmAyaNam – AraNya KhANdam – 10-19]” (Hey seethA! I might lose my life, and lose you along with lakShmaNa, but I will not ignore the promise I made (that too especially ones made to brAhmaNas)); based on this experience, she is in the state that seeing her suffering, the bees would go as messenger.

She is first praising the bees, to request them to take care of her problem, by their gaining mercy towards her.

In terms of inner meaning, bees represent AchAryas who get us to reach emperumAn. Acharyas are to be praised, as said in – “prathyakShE gurava: sthuthyA: parOkShE mithrabAnDhavA: | kAryAnthE dhAsa-BruthAScha na kadhAchana puthrakA: || (One should praise Acharyas right in front of them; praise friends and relatives in their absence; praise servants after they finish their work; should never praise the children).

krishNa as a messenger

thEmaruvu pozhilidaththu malarndha pOdhai

thEnadhanai vAy maduththu un pedaiyum neeyum

pUmaruvi inidhamarndhu poRiyilArndha

aRukAla siRu vaNdE thozhudhEn unnai

Amaruvi niRai mEyththa amarar kOmAn

aNiyazhundhUr ninRAnukku inRE senRu

neemaruvi anjAdhE ninROr mAdhu

ninnayandhAL enRiRaiyE iyambik kANE 26

Word by word meaning

thEn maruvu – Having honey flooding fully

pozhil idaththu – in the garden,

malarndha pOdhai – with flowers blossoming,

vAy maduththu – drinking

thEnadhanai – that honey,

un pedaiyum neeyum – your female and you

pUmaruvi – well set in the flower

inidhamarndhu – and be in union with her;

aRukAla siRu vaNdE – Oh the bee having six legs,

poRiyin Arndha – having lots of dots in the body

unnai thozhudhEn – I prostrate and beg you;

To Him who

maruvi mEyththa – herded with interest

A niRai – the groups of cows,

amarar kOmAn – and who is the head of nithyasUris,

aNi azhundhUr ninRAnukku – and who is standing in the beautiful place of thiruvazhundhUr,

inRE nee senRu – you go now itself and

anjAdhE – without being afraid,

maruvi ninRu – stand there strong,

iyambik kANE – try to tell Him

iRaiyE – a little bit, that

Or mAdhu – one female

nin nayandhAL enRu – is being interested in You,

vyAkyAnam

thEmaruvu pozhilidaththu – In the place that is having gardens that are always with honey. By the word maruvu, it says that honey is always present, and it is being plentiful; by pozhil it says that it is a garden that removes tiredness. These three qualities are present in paramapadham also which is the place of enjoyment. Only if you placed us in such a place of happiness, would the place of your enjoyment be enjoyable.

malarndha pOdhaith thEnadhanai vAy maduththu – Drinking honey from the flowers as they blossomed. Since it is the honey from the flowers that blossomed just then, it would be fresh and very tasty. If time has passed since a flower blossomed, then its honey would be past time, less, and old. If honey is extracted when the flower is still a bud, then there would be less honey, and since it is taken forcefully, that honey would taste less. So, it is saying here that the honey is from just blossomed flower.

Would the flowers which blossom (only) when wind blows, would blossom when these bees go there? We can consider it as – since those flowers are at the stage of blossoming even if touched, they blossom due to the wind from the wings of bees, and also the air of their breath.

This same aspect is divined by AzhvAr in “pUviriya madhu nugarum [periya thirumozhi – 3.6.1]”. Unlike Him who left me without understanding my freshness and sweetness, you got to understand the freshness and sweetness of flowers, she says. Only if you join me with Him while I am fresh and sweet, would you be known as having complete ablity to enjoy fresh honey, she says.

vAy maduththu – Like husband and wife eating from the same vessel, taking the honey in mouth and feeding it to each other. Honey is there for enjoying each other in this way. That is, “Don’t you have to make me enjoy the sweetness by joining me with Him, like how SrI rAma enjoyed together with seethAp pirAtti as said in “idham mEDhyam idham svAdhu [SrI rAmAyaNam – ayODhyA KANdam – 96-2]” (This is pure, This is sweet.. – saying these, SrI rAma was present together with seethAp pirAtti in thiruchchiththirak kUdam).

un pedaiyum neeyum – The female bee that is under your control, and you who are under her control; the female bee behaves as per your thoughts, and you who behave as per her thoughts; Oh it is good that you both are able to interact knowing each others’ mind, unlike Him who does not behave with understanding of my wishes.

un pedaiyum neeyum – You who are together as male and female, don’t you have to take care of work for me who am separated from my lover?. It is my fortune that you are together and so not need someone to get you together first – she says. SrI rAma had to unite mahArAjar (sugreevan) with his wife and kingdom first and then only had to search for His wife. Unlike that, you are already together, and that is my fortune, she says to the bees.

pUmaruvi – Oh what a dare this is, like someone hugging the fire!- she says. As said in “menmalarp paLLi vem paLLiyAlO [thiruvAimozhi – 9.9.4]”, bed with flowers in it (soft like flowers) is like a bed on fire for her. Since she is separated from her lover, she thinks only those who knows agni-sthamBha-vidhyA would be able to lie down in such a bed. agni-sthamBha-vidhyA is union of man and woman. As I am lying on floor since I cannot tolerate the bed, only if you do my work would it be enjoyable for you to be together in bed; Oh what a great wonder it is that unlike for me, you both as male and female got the garden which removes tiredness as a place of enjoyment, honey as enjoyable, and flower as bed! – she says.

inidhamarndhu – Sitting nicely. Nicely being together as male and female. Since her union with Him ended in separation, that union become one that gave sorrow. She herself said “enRAlum idhu namakkOr pulavi thAnE [thirunedunthANdakam – 23]”. Idea is – only if you removed my sorrow would your union be enjoyable.

poRiyilArndha – By poRi it refers to dots. Having rich number of dots in its body. This phrase is adjective for the bee. It talks about the brightness to its body due to union.

The male bee is in beginning stage of youth like said in “yuvA kumAra: [ruk – ash – 2.2.25]”, (vishNu is in the age of youth, and having a bit of previous stage of adolescence).

The female bee is in the beginning stage of youth as said in “yuvathiScha kumAriNee” (pirAtti is in upper stage of adolescence, and beginning of youth).

As said in “BharthA nAma param nAryA: BhUshaNam BhUshaNAdhapi | EshAhi rahithA thEna BhUshaNArhA na SOBhathE || [SrI rAmAyaNam – sundhara KhANdam – 16.26]” (Husband is like an ornament above the ornaments worn, and so He is the reason for her brightness. Since she is separated from such a husband, seethAp pirAtti who could wear ornaments, was not being beautiful), for me who has become lean due to not eating because of separation, if you create beauty for me, only then your beauty would be meaningful, she says.

aRukAla siRu vaNdE – Oh small bee who has got six legs! Since it is natural for bees to have six legs, why mention this as adjective to the bee? Oh! Instead of having just two legs, or just four legs, it got to have six legs that would enable it to go to Him fast! – This was the meaning established by previous AchAryas. But since the means for a bee to travel is its wings, since she is going to say next in this pAsuram – thozhudhEn (prostrating and praying to you), I got six legs for it to touch my head (when I prostrate / when I happily keep your six legs in my head when you return from Him) – is the establishment of meaning by SrI parASara Bhattar.

(From puththUr swAmy’s vivaraNam – bee refers to AchAryas who enjoy the honey that is auspicious qualities of BhagavAn. Like towards AchAryan, one should also serve AchArya’s divine son, and Acharya’s divine wife. Combined, it is their six divine feet. There is a phrase matching SrI parASara Bhattar’s meaning in “en thUdhAy, num kAlgaL en thalai mEl kezhumeerO numarOdE [thiruvAimozhi – 9.7.1]”)

siRu vaNdE – You who is already small unlike thiruvadi (hanUman) who had to make himself small when entering lankA when doing the messenger work.

vaNdE – You do not have to take additional efforts like thiruvadi who had to figure out where to sit and how to talk to seethAp pirAtti; you could be in the flower ring garland in His head, or in the garland in His shoulders, and talk to Him without anyone else knowing – such is the type of birth yours is!

As she called the bees, they who were experiencing their togetherness heard her requesting voice, and got up with a startle like someone threw fire, and peeked.

thozhudhEn unnai – I prostrated, fell, on your feet. It shows that one should prostrate, fall on AchAryan’s feet, and praise him.

unnai – I am not falling at His feet; even at this state of His having left me, I am falling at your feet, you who are going to join the severed connection between Him and me. I am separated from Him and suffering even while He exists, and I exist; you who are going to join us are the one who are to be praised, and prostrated. This is the way of her “athra-parathra-chApi [AlavandhAr’s sthOthra rathnam – 2]” (SrIman nAthamuni’s divine feet is my destiny in this world and the other world).

As the bee says, “Let your prostrating me be; what is it to be accomplished by me. You shall tell me that”, and so she replies –

amarar kOmAn – Please go and announce the following to the leader of nithyasUris as said in “ayarvarum amarargaL athipathi [thiruvAimozhi – 1.1.1]”.

Is it possible for us to go near Him?

A-maruvi nirai mEyththa – He is one, though so superior, who had been set together with the cows and protected them. Like how He is the head of nithyasUris who could not exist if separated from Him, His existence depended on the cows He protected. Since nithyasUris cannot live without Him, He is being approachable to them. Since He cannot sustain Himself if separated from cows, He is well set among them. maruvi – well set/involved.

Oh! But that was the earlier time of krishNAvathAram..

aNiyazhundhUr ninRAnukku – Like how He protected the cows during the time of incarnation as krishNa, to protect those who are present after that time and who are with no wisdom similar to cows, He stood in thiruvazhundhUr. Please inform Him about me. When He left, He said “punal-arangam-Ur [thirunedunthANdakam – 24]”, and so must have gone to thiruvarangam; why send messenger to thiruvazhundhUr? Sending so is meaningless – it is similar to saying “karNE spRushtE gatim chAlayathi [saying]” (He moves his hip if one touches his ear)? “Since He is also a sentient, suffering would be there for Him too due to separating from me; He left me for some work; He would not leave me altogether; He might have stayed in thiruvazhundhUr on the way. Please go and request to Him there” – she says.

Or, “Since thiruvarangam is bhOga-maNdapam (meant for enjoyment), He would not have been able to stay there for long because He would not be able to sustain the separation from me. So, as He would have started returning to me, He might have reached up to thiruvazhundhUr. Go there”, could be the other meaning of her saying this.

ninRAnukku – In the first meaning, He could not go to His place, so He stood in thiruvazhundhUr like a tree; In the second meaning above – during return, He might be staying in thiruvazhundhUr thinking that He should not voluntarily go to me showing eagerness, and so He may be waiting there hoping that I send someone to Him”.

inRE senRu – You should not say “We will go tomorrow”. I will not sustain myself till tomorrow – she says. If I won’t be there, then He too won’t be there. If you think both of us should live, then you go today itself. If both He and I are destroyed, then it is like the whole world is destroyed.

nee maruvi – Since He was well set among the cows and protected them, He would definitely welcome you who is of animal species. So you approach Him and;

nee maruvi – Like how I who had seen the excess of His quality of simplicity but had hesitated thinking that He is supreme god instead of thinking as human being, as said in “avarai nAm dhEvarenRu anjinOmE [thirunedunthANdakam – 21]” – you please do not behave like me, but approach Him and be well set with Him.

anjAdhE ninRu – Stand there without fearing when seeing His supremacy. Instead of being afraid thinking that He is the leader of nithyasUris, consider His being well set among the cows and taking them for gracing; and so stand there sustaining yourselves.

Or, anjAdhE ninRu – Stand with pride and talk to Him, with the appearance of coming as messengers from the Queen. If you talked with pride, it would be clear to Him that you came from me.

What is it to be conveyed to Him? She responds –

Or mAdhu – No need to say my name to Him; If you just said “one woman”, that would be enough. He would know automatically. If someone says “There is a deer in a forest which has got arrow-wounds and is suffering from it”, then the one who shot that arrow would be knowing the place of that deer.

Or,

Or mAdhu – She says – tell Him that the girl has no equals. If you say so, then He would know who it is. It is because she is not a part of those who are immersed in the material world, not of liberated souls, and not of those people who wish to leave for SrIvaikuNtam (mumukshus). She is present like said in “pinnai kol, nila mAmagaL kol, thirumagaL kol piRandhittAL [thiruvAimozhi – 6.5.10]” (unique woman like the divine consorts of emperumAn).

ninnayandhALIf you (who is a bee) went to Him as a messenger, then He would know whose messenger you are. There would be no need to say anything. Even if you say any words, if you just said “Or mAdhu”, then He would definitely know. If even that is not enough, it is enough if you just said a word “ninnayandhAL”- She wished for you – is the meaning. That is, that she is hurt at the part vital to life.

Ask Him, “Did she wish for someone walking in the road? She wished for You who are the greatest of all. She wished for you who are of greatness that one could not sustain themselves if separated”.

ninnayandhAL – Did she wish for you in your state of para, vyUha, viBhava, that she could stay without great anxiety? She wished for you who is in archAvathAram (vigraham/statue form).

enRu iRaiyE iyambik kANE – So as you start talking these words to Him He would know, and would not even let you finish; and you will see Him rejoicing about you – she says.

iRaiyE iyambi – (say only a little) – It is enough if you said “Or mAdhu”, it would be excessive to say even “ninnayandhAL”.

kANE – You are definitely going to see all the respects He would pay to you after you just said this. Saying like “Dharmatha: parirakShithA: [SrI rAmAyaNam – yudhDha KANdam – 1-11]” (We all got saved of our lives because of your deed of beneficence – SrI rAma says to hanUman when he returns after finding seethAp pirAtti),

and hugging like “Esha sarvasva BhUthasthu parishvanga: [SrI rAmAyaNam – yudhDha KANdam – 1-13]” (This my embracing you which is like giving everything of me.. (said SrI rAma to hanUman)),

you are going see that He would do all these – she says.

kANE – Oh you are going to see His divine body which I could not see! – she says – This could also be the meaning.

—–

Translation by raghurAm SrInivAsa dhAsan.

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