SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
Full series >> Thirteenth decad
avathArikai (Introduction) – she tells them to make her imbibe the divine nectar from the mouth of mAdhavan and remove her fatigue.
ArE ulagaththu ARRuvAr AyarpAdi kavarndhu uNNum
kAr ERu uzhakka uzhakkuNdu thaLarndhum muRindhum kidappEnai
ArAvamudham anaiyAn than amudha vAyil URiya
nIrdhAn koNarndhu pularAmE parukki iLaippai nIkkIrE
Word-by-Word Meanings
AyarpAdi – entire thiruvAyppAdi (SrI gOkulam)
kavarndhu uNNum – one who had stolen and enjoyed
kAr ERu – kaNNan who is like a dark bull
uzhakka – as he tormented
uzhakkuNdu – (due to that) getting distressed
thaLarndhum muRindhum kidappEnai – me, who has been distressed in many ways
ulagaththu – in this world
ARRuvAr – one who consoles
Ar – who is there? (There is none)
(The mothers and others told her ‘Oh dear! We are there. What should do we do?’)
ArA amudham anaiyAn than – kaNNapirAn, who is like a nectar, even after enjoying whom however much one could, one will not get satiated, his
amudha vAyil – in the divine mouth where nectar secretes
URiya – remaining, after secretion
nIrdhAn – that juice, at the least
koNarndhu – bringing it
parukki – making me drink it such that my body does not wither away
iLaippai nIkkIr – try to remove my fatigue
Simple Translation
I am suffering after being tormented by kaNNan, who is like a dark bull and who enjoys entire thiruvAyppAdi after stealing and who is tormenting me. Who is there in this world who would comfort me? There is none. He is one who will never bestow satisfaction, however much one enjoys him. [Addressing mothers and others in proximity) Bring the nectar-like secretion which remains in his divine mouth and make me drink it such that my physical form will be prevented from withering away.
vyAkyAnam (Commentary)
ArE ulagaththu ARRuvAr – sIthAp pirAtti tells hanuman in SrI rAmAyaNam sundhara kANdam 39-30 “Saraisthu sankulAm kruthvA lankAm parabalArdhana: l mAm nayEdh yadhi kAkuthsthas thath thasya sadhruSam bhavEth ll” (If SrI rAmapirAn, who annihilates the strength of his enemies, bewilders lankA with his arrows and takes me with him, it will be apt for him). Is it possible for sIthAp pirAtti, who was looking at her svarUpam (basic nature of being totally dependent on emperumAn) to comfort me? sIthAp pirAtti was not bewildered, as mentioned in SrI rAmAyaNam sundhara kANdam 19-4 “rAmasya vyavasAyagyA lakshmaNasya cha dhImatha: l nAthyartham kshubhyathE dhEvI gangEva jaladhAgamE ll” (Since [sIthAp pirAtti[] knew the firmness of SrI rAma and that of lakshmaNa, who is wise, dhEvi did not get muddled even a little bit, just like gangA doesn’t, during monsoon time when it rains); as mentioned in SrI rAmAyaNam yudhdha kANdam 18-33, when SrI rAma tells sugrIva “sakrudhEva prapannAya thavAsmIthi cha yAchathE l abhayam sarvabhUthEbhyO dhadhami Ethath vratham mama ll” (To the person who surrenders to me once and to the person who tells me ‘I am your servitor’ I offer protection from all entities alive. This is my solemn vow) and as mentioned in SrI rAmAyaNam yudhdha kANdam 5-93 “avagarahyArNavam svapsyE saumithrE ! bhavathA vinA l kathanchith prajvalan kAma: sa mAm suptham jalE dhahEth ll” (Oh lakshmaNa! (Since looking at you reminds me of sIthA) I am going to leave you and enter the ocean to get some sleep. The fire of love, which is singeing, will burn me, who is going to sleep in the waters, with difficulty only). Since sIthAp pirAtti knew well the auspicious qualities of SrI rAma, who has taken a solemn vow to protect those who take refuge under him, she was able to sustain herself. Has SrI rAma not said often that he will not give up on those who have a little bit of affection for him and that if he had to give up on them, he would not sustain his life any longer? Has he not told sIthAp pirAtti herself, as in SrI rAmAyaNam AraNya kANdam 10-19 “apyaham jIvitham jahyAm thvAm vA sIthE sa lakshmaNAm l na thu prathigyAm samSruthaya brAhamaNEbhyO viSEshatha: ll” (Oh sithA! I may give up my life, you and lakshmaNa too; but I will not give up on my solemn vow, especially the promise given to brAhmaNas). Thus, there is no shortcoming in sIthAp pirAtti sustaining herself. The opinion is that kaNNan is not like that.
In the SrI rAmAyaNa SlOkam seen earlier “rAmasya vyavasAyagyA” the meaning for the term “lakshmaNasya cha dhImatha:” has been explained. Even when SrI rAma went after the illusory deer, swayed by his consort sIthAp pirAtti’s desire, not knowing that it is the demon mArIchan in disguise, iLaiya perumAL (lakshmaNa) was clear in his mind that it was only an illusion and not a real deer. Since sIthAp pirAtti knew the firmness of lakshmaNa, who was wise, she did not become bewildered. The meaning for the term “nAthyartham kshubhyathE dhEvI” (sIthAp pirAtti was not bewildered even a little bit) is – Since she was very dear to SrI rAma such that he was proud of her, even though there were reasons for her to be bewildered, she did not get bewildered. This is the reason that she was able to sustain herself even in a situation when she could have lost her life. The meaning for the term “gangEva jaladhAgamE” (like river gangA during rains) is – just as river gangA does not become muddled even if it rains incessantly, sIthAp pirAtti was not muddled during her distressed time.
AyarpAdi kavarndhuNNum kArERu uzhakka uzhakkuNdu – just as sIthAp pirAtti was able to sustain herself, by meditating on the auspicious qualities of SrI rAma, is it possible for those who were hurt by the mischiefs of kaNNan? There were five lakh families in SrI gOkulam. When kaNNan diverts all the love that he had towards all the girls in those families, towards me alone, how could I survive?
thaLarndhum muRindhum kidappEnai – just as he, who is like a dark bull, tormented the girls in five lakh families of SrI gOkulam by stealing their hearts, he trampled my heart too, without any compassion, in such a manner that my bones and joints have become weakened, making people to say “Hereafter, we cannot see her in one piece”. I have been reduced to such a state.
ArAvamudhanaiyAn than amudha vAyil URiya nIr – In the sanjIvani hill which hanuman, in SrI rAmAyaNam, had brought, there were two herbs, called as vichalyakaraNi and sandhAnakaraNi. Of these two, while vichalyakaraNi removed the arrows which had pierced the bodies of the army of monkeys, sandhAnakaraNi set right the injuries created by the arrows. She [ANdAL] desires kaNNan, who is like an insatiable nectar, to be vichalyakaraNi and desires the nectar-like water secreted in his divine mouth as sandhAnakaraNi. Alternatively, we could construe this as ANdAL considering kaNNan, who is ArAvamudhamanaiyAn (insatiable nectar), himself as both vichalyakaraNi and sandhAnakaraNi.
than amudhavAyil URiya nIrdhAn koNarndhu – She had said in the previous pAsuram “mArvil koNarndhu purattIr”. She says that even if they could not get a garland which had connection with several limbs in his divine form, they could get the divine water from one divine limb of his – the divine mouth.
pularAmE parukki – sprinkling that divine water on my physical form such that it does not wither away and making me to drink it. Just like saliva is a medicine for snake-bite etc, she says that for her disease too, the divine water secreted in kaNNan’s divine mouth is a medicine.
iLaippai nIkkIrE – for my condition, he should himself be brought. Since that could not be done, she tells them to bring, at the least, this divine water and remove her fatigue. Just as saliva is a medicine for a poisonous bite, for her disease too, isn’t his saliva a medicine?
Next, we will consider the 5th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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