SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
thAr Ar thadam thOL thaLaikkAlan pin pOnAL 67
UrAr igazhndhitappattALE maRRenakku ingu
ArAnum kaRpippAr nAyagarE nAn avanai 68
Word by Word Meanings
thAr Ar thada thOL thalai kAlan pin pOnAL – she went behind vathsarAjan [her beloved] who has huge shoulders with garland decorating them, and who had his legs chained
UrAr igazhndhitappattALE – Was she spoken ill of, by the people? (no)
ingu – in my present state
enakku – for me (who has this determination)
maRRum kaRpippAr – those who counselled patience which is opposite of my determination
ArAnum – whoever it may be
nAyagarE – can their words be binding on me? (I will not listen to them)
nAn avanai – I will, his [emperumAn’s]
vyAkyAnam
thAr Ar thadam thOL thaLai kAlan pin pOnAL – she went behind her beloved person, vathsarAjan who was chained by her father
thAr Ar thadam thOL thaLaikkAlan – not bothered about the chain around his legs, she saw his shoulders and the garland on his shoulders; desiring him, she followed him.
UrAr igazhndhidap pattALE – the people of the land only praised her and did not abuse her (this narration is mentioned in bhAsan’s drama as well as in the twelfth chapter of kathAsarithsAgaram which is based on old books such as bruhathkathai and historical facts).
maRRu enakku ingu ArAnum kaRpippAr nAyagarE – those who think of correcting me, by saying words against my determination, are not my lords. I went past the state mentioned in thiruvAimozhi 3-7-1 “payilum thiruvudaiyAr evarElum avar kaNdIr payilum piRappidaidhOru emmaiyALum paramarE” (whoever is fully devoted to emperumAn, irrespective of their clan, conduct etc, they will be my lord in any number of births in this materialistic world) and in periya thirumozhi 7-4-1 “thAL thozhuvAr kANmin en thallai mElArE” (those who worship the divine feet of emperumAn are those whose divine feet I will sustain on my head). Those who accept my determination will be my lord. Those who counsel me patience by saying “You will attain him in the course of time. Wait patiently until then” are not my lords; they are people who I do not need. Her state is much similar to that of parAnguSa nAyagi as mentioned in thiruvAimozhi 5-3-6 “annai en seyyilen Ur en sollilen” (what does it matter to me as to what my mother does or what the people of the land tell about me).
nAn – I, who have moved away from those who are not in agreement with my determination.
avanai – he, who made me reject everyone other than himself.
nAn avanai – I who set out to play with bundles of flower and he who set out to dance with pots; this could be construed as “I set out to make him fall for my beauty, ended up with falling for that dancer and losing my heart to him”
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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