SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
ArAnum onnAdhAr kELAmE sonnakkAl 59
ArAyumElum paNikEttu adhanRu enilum
pOrAdhu ozhiyAdhE pOndhidu nI enRERku 60
Word by Word Meanings
onnAdhAr ArAnum kELAmE sonnakkAl – when you tell him [my words] without anyone, who is not favourable to him, listening
paNi kEttu – after hearing those words
ArAyumElum – whether he enquires (affectionately)
adhu anRu enilum – or he totally denies knowing about me
nI pOrAdhu ozhiyAdhE pOndhidu – come back here, soon, without staying there itself
enRERku – agreeing with my words
vyAkyAnam
ArAnum onnAdhAr kELAmE sonnakkAl – [parakAla nAyagi tells her heart] when you tell him my words, you should be very careful about one matter. There are many who wish to destroy his qualities. Ensure that you tell him without anyone among his enemies listening to your conversation. Even when she [the nAyagi] is about to engage in madal which will destroy his form, qualities and wealth, she cautions her heart, out of affection for him, to tell him, out of earshot of his enemies. At a time when she, unable to bear the separation, is destroying her svarUpam (basic nature) to engage in madal, she is showing affection for him, thus revealing her true basic nature. Isn’t affection [towards emperumAn] the basic nature of these AzhwArs!
ArAyumElum paNi kEttu – as soon as he sees you, even if he asks you “What all did she suffer? Is she still alive? Even if she were alive, she would have lost her complexion and only the body would be there; until I go back and unite with her, will she be alive? Will I attain her?” you hear those words well and tell him my condition. Alternatively, the words could be rearranged as paNikEttu ArAyumElum in which case the meaning would be – after hearing your words (which I had told you) if he analyses . . .
adhanRu enilum – instead of analysing like that, if he says like King dushyantha [who denied knowing SakunthalA], “I do not know anyone like that”
pOrAdhu ozhiyAdhE – even if he denies knowing me, do not wait by telling him again in such a way that his heart becomes aware and awaiting his response.
pOndhidu nI – unlike the one who forgot me even after knowing my infirmity, you, at least, return to me.
pOrAdhu ozhiyAdhE pOndhidu nI enRERku – I showed this heinous heart the way to stay there. Holding on to my words, telling it “Do not stay there”, it perhaps thought “There is some gain in staying here“ and stayed there itself. The commentator for this prabandham, periyavAchchAn piLLai, narrates a simile for this incident, with an event in villages those days: A rich landlord, after coming to know that his farm hand was stealing his produce by hiding it in canals and on the ridges of fields, replaced the culprit farm hand with a new one. If he tells the new farm hand “You should not hide the grains in the ridges of fields and canals” it would tantamount to telling the new farm hand that hiding the grains in ridges and canals is the way to steal the produce. Much in the say way, hearing my counsel to it “Do not stay there itself” the heart now knows that bhagavath vishayam (matter relating to emperumAn) is not something which one can see and return and decided to stay put there itself.
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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