SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
ArAdha thanamaiyanAy AngorunAl AyppAdi
Word by Word Meanings
Angu ArAdha thanmaiyan Ay – being dissatisfied, having to be in paramapadham
(incarnating as kaNNa (SrI krishNa))
oru nAL – on one fine day
Ayppadi – in thiruvAyppAdi (SrI gOkulam)
vyAkyAnam
ArAdha thanmaiyanAy – even though he is protecting all the entities to be protected, he thinks that he has not done anything. “These Athmavasthus (soul entities) which are my possessions are totally dependent on me. I have allowed them to suffer during deluge etc, and then protected them. What is the benefit in this? Since I have protected them after a lengthy delay, am I not responsible for their suffering?” Just as a person robs another who has come to take rest under the care of the former and then suffers due to the guilt, he also suffers [due to the delayed protection]. When the rishis in SrI dhaNdakAraNya forest showed their bodies which had been tormented by demons to SrI rAma, as mentioned in SrI rAmAyaNam AraNya kANdam 6-16 “Ehi paSya SarIrANi” (Oh rAma! See our bodies) and pleaded with him, did you [the rishis] not feel ashamed as you felt “There is someone to protect us” and you were tormented because of that? While you had the power to protect yourselves, like a womb, as mentioned in SrI rAmAyaNam AraNya kANdam 1-21 “garbha bhUthAs thapOdhanA:” (we are to be protected by you like a womb) due to the strength of your penance, you did not do that because of your svarUpam (being totally dependent on the supreme being) and put up with the trouble. But SrI rAma said, as in SrI rAmAyaNam AraNya kANdam 10-9 “hrIrEshA hi mamAthulA” (my shame was incomparable) that he could not put up with his shame since had let them down to the extent that the rishis had not only to suffer but that they had to reveal it too, themselves. In the same way, he too could not tolerate the situation here [says the fortune-teller].
From where did he feel that he could not tolerate it?
Angu – from the place where he did not have the need to protect from danger.
oru nAL – Let the activities of annihilation and creation which he carried out from paramapadham (SrIvaikuNtam) remain. paramapadham is the place where as it is said in mahAbhAratham mOksha parvam 25-9 “na kAla: thathravai prabhu:” (time is not an entity in paramapadham). Hear the activities in the place where things change because of the effect of time.
oru nAL – even that was for just one day.
AyppAdi – In a way, AyppAdi (gOkulam) is similar to paramapadham. Since the nithya mukthas (permanent residents of paramapadham as well as those who reached there after being liberated from samsAram) do not have any birth and are with distinguished demeanour, there is no question of great clan or great demeanour. In the same way, in AyppAdi, since all are born in the lowly cattle-herd clan and follow the cattle to the forest and have food there, they too do not have distinction of great clan or great demeanour. Thus AyppAdi is in line with paramapadham.
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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