SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
Full series >> Thirteenth decad
avathArikai (Introduction) – she tells them to apply the [sand] particles from under the divine feet of that kaNNan, who is a shameless person.
nadai onRillA ulagaththu nandhagOpan magan ennum
kodiya kadiya thirumAlAl kuLappuk kURu koLappattup
pudaiyum peyarA killEn nAn pOtkan midhiththa adippAttil
podiththAn koNarndhu pUsirgaL pOgA uyir ennudambaiyE
Word-by-Word Meanings
nadai onRu illA ulagaththu – in this world where all the boundaries have [already] been demolished
nandhagOpan magan ennum – being famous as the son of SrI nandhagOpar
kodiya – without compassion
kadiya – being selfish
thirumAlAl – by the consort of SrI mahAlakshmi (kaNNan)
nAn – I, who am weak
kuLappuk kURu koLappattu – having been tormented to a great extent
pudai peyaravum killEn – I do not have the strength even to move from one side to another
(This being the case)
pOtkan – that kaNNan, who is devoid of shame
midhiththa adippAttil – in the place where his divine foot had pressed
podi dhAn – at the least, the SrIpAdhadhULi (dust from under the divine foot)
koNarndhu – bringing it
pOgA uyir en udambai – on my physical form, which has life unwilling to go
pUsIrgaL – please apply
Simple Translation
In this world, where boundaries have already been demolished, I, who am weak, have been tormented to a very great extent by kaNNapirAn, who is without any compassion, who is selfish, who is the consort of SrI mahAlakshmi and who is famously known as the son of SrI nandhagOpar. I am without strength even to move from one side to the other. This being the case, bring the SrIpAdhadhULi from the place where he had stepped with his divine foot and apply it on my physical form, from which my life is unwilling to depart.
vyAkyAnam (Commentary)
nadai onRillA ulagaththu – nadai refers to limit, boundary. Already, in this world, the boundary for what could be done, by whom / what should not be done has mostly got demolished. After kaNNan was born, and the way he tormented people like me, the crossing of boundary has become ten times more severe. During this time, when I am unable to even move, if he comes in front of me, all the boundaries would get restored to their normal levels.
nandhagOpan magan ennum – How did a person like kaNNan become nandhagOpar’s son? When there was no love-quarrel [between ANdAL and kaNNan], she had said in thiruppAvai 17 “emperumAn nandhagOpAlA ezhundhirAy” calling him with respect, since he was the father of kaNNan. Now, when she is having a love quarrel with kaNNan, she is speaking despicably about the relationship between nandhagOpar and kaNNan, by asking as to how he sired such a son. When she was unable to tolerate her anguish, she said, as in nAchchiyAr thirumozhi 12-3 “nandhagOpAlan kadaiththalaikkE naLLIrutkaN ennai uyththidumin”; when she considered nandhagOpan as a righteous person, who was proffering nourishment, sustenance and enjoyment, she said in thiruppAvai 17 ”ambaramE thaNNIrE sORE aRam seyyum emperumAn nandhagOpAlA”. It was the entrance to the house of such nandhagOpAlan that she wanted to be carried and left. He was one with great compassion, similar to one of our preceptors, siRiyAththAn, who could not tolerate even a blade of grass being stepped upon.
kodiya – It is not only that. Even if terms of being without compassion, he has gone beyond anyone else.
kadiya – even among selfish people, there will be people who will only look after their interests and will not harm others. However, kaNNan is not like that. He would not bother about how others are getting harmed; he will be only focussed on getting his interests fulfilled.
thirumAlAl – yaSOdhA and nandhagOpar, who assists her, have given birth to him who is without compassion and is selfish, just as she [ANdAL] had said in nAchchiyAr thirumozhi 3-9 “anja urappAL asOdhai ANAda vittirukkum” and in nAchchiyAr thirumozhi 13-7 “peRRa thAy vEmbEyAga vaLarththALE”. Further, just as it has been mentioned in periya thirumozhi 8-10-1 “vaNdAr pUmAmalar mangai maNanOkkam uNdAnE” (oh, one who has as your sustenance, the divine glance, with happiness, of periya pirAttiyAr who was born in a beautiful, distinguished lotus flower which is full of beetles), he has been nurtured by the glance of periya pirAttiyAr and brought up as an entity without compassion and selfishness. Hence, ANdAL says that there is no point in despising him. Since the context is one of talking harshly due to the pangs of separation, she points out to those who are purushakAram (recommending entities) and says that they are the ones who are responsible for her pangs of separation, despising them. Didn’t nammAzhwAr to despise like this, as said in thiruvAimozhi 1-4-7 “aruLAdha thirumAlArkku” (emperumAn who is dear to periya pirAttiyAr and not blessing me))? When explaining this sequence, our pUrvAchAryars [preceptors] used to say that ANdAL, by saying “thirumAlAl” is meditating on periya pirAttiyAr as purushakAra bhUthai (recommending entity). nanjIyar had asked piLLAn “When talking about his absence of compassion, meditating on her [periya pirAttiyAr’s] recommendatory role is not fitting properly. What is the meaning for this?” piLLAn responded, saying “She [ANdAL] despises pirAttiyAr too since she thinks that emperumAn has learnt about tormenting her from pirAttiyAr” When nanjIyar apprised bhattar about this, bhattar told him “When ANdAL considers that it is pirAttiyAr who is the cause for attaining emperumAn, there is no deficiency in thinking that she is the cause when emperumAn is not attained too”, affirming piLLAn’s explanation.
kuLappukkURu koLappattu – In the fourth pAsuram of this decad, she had spoken about how kaNNan, as a bull, had tormented her through the verse “kArERu uzhakka uzhakkuNdu”. Here, since ANdAL does not have any refuge and since there is no one else available for this bull to torment, she speaks about the bull trampling her on the place where she had been already trampled upon.
pudaiyum peyaragillEn – her condition now is such that it is not necessary for her even to see him. It is enough if she were able to move from side to side.
nAn – I am suffering on account of kaNNan, just as much SrI rAma had suffered on account of sIthAp pirAtti, as mentioned in SrI rAmAyaNam, sundhara kANdam 36-41 & 42 “na mAmsam rAghavO bhunkthE na chApi madhu sEvathE l naiva dhamSAnna maSakAn na kItAn na sarIsrupAn ll rAghavO’panayEth gAthrAth thvadhgathEnAntharAthmanA ll” (Oh dhEvi (divine consort of emperumAn)! SrI rAma, who has a divine mind which is fully engaged with you, does not eat meat; does not take intoxicating materials; does not push away insects such as flies, mosquitoes, worms etc as well as snakes (which crawl over his divine form)). It appears that if she heard that kaNNan too was suffering, being unable to turn from side to side, she wouldn’t be suffering! However, that kaNNan, being a shameless person, would not suffer like SrI rAma did. Isn’t he of the type who would make various others too to suffer on account of him?
pOtkan midhiththa adippAttil podiththAn koNarndhu pUsIrgaL – when he goes like this [to torment others] in order to captivate them, it is enough to carry the ammAn podi as mentioned in nAchchiyAr thirumozhi pAsuram 2-4 “maiyalERRi mayakka unmugam mAyamandhiram thAn kolO” (is your face a magical powder to blunt our knowledge and to make us get infatuated with you?). He doesn’t need the sand particles from the place where he had stepped on with his divine feet. It is required only for me, to sustain my life. Thus, just as I am telling you, bring those sand particles from underneath his divine feet and apply them on me so that I will be rid of my disease.
adippAttil podi – his path is to go after girls and to harass them. Her path is also going after his path in order to get the particles from the places where he had stepped on, when he goes in search of girls to torment them.
pOgA uyir en udambaiyE – even if I desire, my life is refusing to leave my physical form. Hence, if someone could bring a weapon or poison and sever my life, that would be a deed of righteousness. When asked “Could you not do that yourself?” she says “Since my body is his possession, even if I desire, I do not have the svAthanthryam (independence) to get rid of my life. I have to sustain this for his sake”. Did not sIthAp pirAtti complain that there was none to give her a weapon or poison to finish off her life, as mentioned in SrI rAmAyaNam sundhara kANdam 28-16 “sA jIvitham kshipramaham thyajEyam vishENa SasthrENa SIthEna vApi l vishasya dhAthA na hi mE’sthi kaSchith Sasthrasya vA vESmani rAkshasasya ll” (I, who am like that, am going to give up my life through a sharp weapon or poison. (But) in the house of demon, there is none who would offer me a weapon or poison)? Did she not indicate to hanuman, as mentioned in SrI rAmAyaNam sundhara kANdam 36-30? “na chAsya mAthA na pithA na chAnya: snEhAdh viSishtOsthi mayA samE vA l thAvath thvaham dhUtha jijIvishEyam yAvath pravruththim SruNuyAm priyasya (None, including his mother and father, has greater or same love towards that SrI rAma pirAn as I. Oh messenger! I desire to live only until the time that I hear that my dear one is making efforts to redeem me).
Next, we will consider the 7th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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