SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – she tells the bird to call out to vatapathraSAyi (presiding deity at SrIvillipuththUr) to come such that she could see him.
mennadai annam parandhu viLaiyAdum villipuththUr uRaivAn than
ponnadi kANbadhOr AsaiyinAl en poru kayal kaNNiNai thunjA
innadisilodu pAlamudhu Utti eduththa en kOlak kiLiyai
unnodu thOzhamai koLLuvan kuyilE! ulagaLandhAn varak kUvAy
Word-by-Word Meanings
mel nadai annam – swans which walk slowly
parandhu – spread out, everywhere
viLaiyAdum – in the place where they play
villipuththUr – in SrIvillipuththUr
uRaivAn than – emperumAn, who has mercifully taken residence
ponnadi – beautiful, divine feet
kANbadhu Or AsaiyinAl – due to my desire to see
poru kayal enkaN iNai – my eyes which are like two fighting carp fish
thunjA – are not sleeping
kuyilE – Oh cuckoo!
ulagu aLandhAn – one who measured all the worlds (as thrivikraman)
vara – to come here
kUvAy – call out
(if you call out to him)
in adisilodu pAl amudhu Utti eduththa en kOlak kiLiyai – my beautiful parrot, which I have nurtured by feeding sweet rice and milk rice
unnodu – with you
thOzhamai koLLuvan – I will make it to be friendly
Simple Translation
In SrIvillipuththUr, swans, which move slowly, are spread out everywhere. Due to my desire to see the beautiful, divine feet of the emperumAn who has mercifully taken residence there, my eyes, which are like two fighting carp fish, are unable to sleep. Oh cuckoo, please call out such that the emperumAn who measured all the worlds, comes here. If you call out like that, I will make my beautiful parrot, which I had nurtured with sweet rice and milk rice, to be friendly with you.
vyAkyAnam (Commentary)
mennadai annam parandhu viLaiyAdum – After the incarnation of ANdAL, who has a swan-like gait, it appeared that the entire town was full of bevies of swans.
villipuththUr uRaivAn – emperumAn, who is blissful, looking at nithyasUris, has left that and has come to the periya kOyil [the big temple) at SrIvillipuththUr, to look at swans, which walk like her, and spend his time there.
villipuththUr uRaivAn than ponnadi kANbadhOr AsaiyinAl ….. – due to [my] unmatched desire of seeing the beautiful, divine feet of vatapathraSAyi. It is said that nampiLLai, one of our preceptors, asked his AchAryan (teacher), nanjIyar “In the previous pAsuram, she had said that she is not able to get the boat of vaigundhan, since paramapadham is at a far away distance. That was appropriate too. However, how will it be apt to say that she is suffering since she is unable to see the divine feet of vatapathraSAyi when he has come down to SrIvillipuththUr only to give dharSan (vision) to ANdAL?” nanjIyar answered that doubt, saying “She is not like us, who would go to the temple and come out without any change in us; she will get bewildered and swoon, just like bharathAzhwAn who would swoon on seeing SrI rAma. Her relatives would have thought that if they took her inside the temple, she may swoon and they may lose her. Hence, ANdAL’s saying those words is only apt”. It is pertinent to recall the narrative regarding tholaivilli mangalam temple. nammAzhwAr, in the pathos of parAnkuSa nAyaki (AzhwAr in feminine mood) had told her relatives, as in thiruvAimozhi 6-5-5 “kuzhaiyum vANmugaththu Ezhaiyaith tholaivilli mangalam koNdupukku izhaigoL sOdhich chendhAmaraikkatpirAn irundhamai kAttinIr” – you are my mothers, who have to look for remedies if I fall into any disease. But you people yourselves took me to tholaivilli mangalam and showed me the beauty of his eyes and of his seated posture. You have made me swoon down, like a bunch of bananas which has been cut in two. You people have taken me to the temple and made me to suffer.
uRaivAn than ponnadi kANbadhOr AsaiyinAl – due to my desire of seeing the gold-like, beautiful, divine feet, only to show which, he has been here for a long time.
en poru kayal kaNNiNaigaL thunjA – my eyes, which match each other, are fighting with each other like two carp fish, due to their urge to see him and are unable to sleep. She is suffering the travails, which he was supposed to suffer from, after seeing her beautiful eyes.
innadisilodu pAlamudhUtti eduththa en kOlakkiLiyai unnodu thOzhamai koLLuvan kuyilE – I know that you have been having a grievance for a long time. I know that you have been desirous of being friendly with my parrot, which I have nurtured with sweet rice as well as milk rice, which would be talking to me all the time with its babbling words, and which is not friendly with anyone else. I will ordain that parrot to be friendly with you and fulfil your desire. In svApadhESam (distinguished meaning), since cuckoo is symbolic of AchAryan [one’s teacher], this implies that “I will be a servitor to the AchAryan, making my possessions too, to be his servitors”. This also says that she will carry out all the services to the cuckoo, which she is carrying out to the parrot.
ulagaLandhAn varak kUvAy – without seeing any difference between the noble ones and lowly ones in terms of their qualities, thrivikraman [emperumAn who transformed himself from that of a dwarf to one who grew to fill the entire worlds] embraced everyone through his divine feet. She tells the cuckoo that it should call out to him such that he comes and embraces her. If you get me this favour, I will return the favour by making my parrot to be friendly with you. All that you have to do is the little work of calling out. However, the benefit that you would get out of that, is huge. The implication is – since emperumAn moves with everyone without any boundary, he will certainly listen to you and fulfil the desire.
Next, we will consider the 6th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
archived in https://divyaprabandham.koyil.org
pramEyam (goal) – https://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org