SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
These are the words of another cowherd girl spoken in the mood of love-quarrel.
paiyaravinaNaip paLLiyinAy! paNdaiyOm allOm nAm nI ugakkum
maiyari oN kaNNinArumallOm vaigi em chErI varavozhi nI
seyya udaiyum thirumugamum sengani vAyum kuzhalum kaNdu
poyyoru nAL pattadhE amaiyum puLLuvam pEsadhE pOgu nambI
pai aravin aNaip paLLiyinAy – Oh one who sleeps on the mattress of thiruvananthAzhwAn (AdhiSEshan) who has spread out hoods!
nambI – Oh, one who is complete!
nAm – we
paNdaiyOm allOm – are not the earlier type of people (to be caught in your deceptive talk)
nI ugakkum – being desired by you
mai – applying the black pigment [to decorate the eyes]
ari oN – radiant like a black coloured beetle
kaNNinArum allOm – we are not the girls with such eyes
vaigi – at unreasonable time
em chEri – to our residential place
varavu ozhi nI – you do not come
seyya udaiyum – with beautiful dress
thiru mugamum – with divine face
sem kani vAyum – with reddish lips resembling kOvai fruit (a type of fruit from common creeper of the hedges)
kuzhalum – with beautiful locks
kaNdu – seeing [these]
poy – believing your false words as true
oru nAL pattadhE amaiyum – what we had suffered on one day is more than enough
puLLuvam – deceptive words
pEsAdhE pOgu – leave this place, without saying (again)
Oh one who sleeps on the mattress of thiruvanthAzhwAn! Oh one who is complete in all qualities! We are not the girls of earlier times, to be caught in the web of your deceptive words. We are not the ones desired by you, applying black decorative pigment to our radiant eyes which look like black coloured beetles. You do not come at unreasonable times to our neighbourhood. We have suffered enough believing your false words as true, looking at your beautiful dress, divine face, reddish lips, beautiful locks etc. Leave this place, without saying those deceptive words, again.
pai aravin aNaip paLLiyinAy – kaNNan (krishNa), looking at her mood of love-quarrel, tells her “Even if you do not like me, I like you. Am I not the one who is reclining on thiruvananthAzhwAn, thinking about protecting the entire worlds?” Referring to this, she calls him as one who is reclining on the mattress of AdhiSEshan.
paNdaiyOm allOm nAm – Since we now know the activities which you indulge in, to subjugate us to you, do not think of us as the earlier ones. She says that they have gone away from their old thought of “nAgaNai misai nambirAn charaNE SaraN namakku” as said in thiruvAImozhi 5-10-11 (The divine feet of the one who is reclining on thirvnanthAzhwAn are the refuge for us). The fact that she, who has been believing that the reclining position of emperumAn on AdhiSEshan is her refuge, is now doubting him because he has delayed in coming to her, shows her involvement with kaNNan.
When he said “Even though you are not the earlier ones, I am always of the old type only, enjoying you always”, she says . . . .
nI ugakkum mai ari oN kaNNinArum allOm – she says “We are not the old type that you enjoy”. Since the description is about the eyes, the implied meaning is that “We are not the type to make you bewildered with our beautiful eyes and act in an unrestrained manner”. The meaning for the term mai ari oN kaN could be considered as either ‘beautiful eyes which will win over the black pigment applied to it’ or as ‘beautiful eyes which are like the black decorative pigment and like the black beetle’. The word ari refers to both defeating an enemy and beetles. When he asks “What do you want me to do?” she says ….
em chEri varavozhi nI – it is enough if you do not come to our neighbourhood where our orders alone will be carried out. He says “It is a common place for everyone. Why do you say that only I should not come?” She responds saying “I am only saying not to come when I am alone lest others think ‘Why is he coming when there is no one else? Possibly there is some connection between them’. I am not telling you not to come when others are also going around this place”. He started using certain weapons during the times when she tells him not to come. Since he becomes submissive when she speaks, he starts carrying out certain activities such that she cannot speak. Pointing out to these, she says further …
seyya udaiyum thirumugamum sengani vAyum kuzhalum kaNdu – he indulged in activities such as adjusting his dress, showing his face by going in front of her, smiling at her, decorating his hair etc. These are the weapons available to him to subjugate her to his wishes. As soon as he did all these, she denied. In other words, she closed her eyes. When he asks “Why are closing you closing your eyes, foregoing the benefit of having your eyes?” she says ….
poyyoru nAL pattadhE amaiyum – She says “Is my suffering not enough when I had believed all that you had said in the past?” When he tried to speak a few words implying whether he would say such words, she says …
puLLuvam pEsAdhE pOgu – We can hear you only if we see you. When we do not want to even see you, where is the question of hearing your words? We have suffered enough, hearing your words. There is no purpose in your trying to speak, when we do not even wish to see you. The word puLLuvam refers to deception. She says “Do not use again your deceptive tactics with us when we already know about those.” kaNNan now says “You are asking me to go. Is there any refuge for me other than you?” She says …
nambI – when you are complete with all your qualities, should you talk like someone who is deficient in anything? We have understood that you are complete in all respects, not expecting anything from anyone, and that there is no congruence between what you speak and how you act. There is no purpose in speaking a few words as if you are deficient in something which you expect to set right through us. Leave this place.
We will take up pAsuram 6.8, next.
adiyEn krishNa rAmAnuja dhAsan
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