SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – they tell him that he should stop destroying their toy houses and torturing them through his glance.
guNdu nIr uRai kOLaree! madhayAnai kOL viduththAy! unnaik
kaNdu mAluRuvOngaLaik kadaikkaNgaLAl ittu vAdhiyEl
vaNdal nuNmaNal theLLiyAm vaLaikkaigaLAl siramappattOm
theNdiraik kadal paLLiyAy! engaL siRRil vandhu sidhaiyELE
Word-by-Word Meanings
guNdu – being very deep
nIr – in the ocean of deluge
uRai – one who is reclining
kOL – having strength
ari – like a lion!
madham – being in exultation
yAnai – for gajEndhrAzhwAn
kOL – distress
viduththAy – Oh, one who removed!
unnai – you (who removed the sufferings of your followers)
kaNdu – seeing
mAl uRuvOngaLai – we, who desire
kadaikkaNgaLAl ittu – looking at us from the corners of your eye
vAdhiyEl – you should mercifully not hurt us
yAm – we
vaNdal – present in the alluvial soil [at the mouth of a river]
nuN – fine
maNal – sand
theLLi – sieving
vaLai – wearing bangles
kaigaLAl – with hands
siramappattOm – we faced hardship
theN – clear
thirai – having waves
kadal – the milky ocean
paLLiyAy – Oh, one who has as your mattress!
engaL siRRil vandhu sidhaiyElE – do not destroy our toy-houses
Simple Translation
Oh, one who is like a powerful lion and who is reclining in the ocean of deluge! Oh, one who removed the distress which the exulting gajEndhrAzhwAn had! You should stop glancing at us, who are desirous of you, and remove our distress. We have filtered fine sand from the river sediments with our hands, facing hardship [in order to build these houses]. You should not destroy our houses.
vyAkyAnam (Commentary)
guNdu nIruRai kOLaree – Oh, one who is like a mighty, unconquerable lion, reclining on the unfathomable ocean of deluge in order to create this world and to protect the created subjects so that no harm comes their way from enemies! As an example for protecting all the followers who had been created, the narrative of gajEndhrAzhwAn is cited further…
madha yAnai kOL viduththAy – Oh, one who removed his distress, looking at only the fact that gajEndhrAzhwAn took refuge under you, and not considering other matters such as his being an animal or being in exult! They further tell him that just as he removed the distress which came gajEndhrAzhwAn’s way from a crocodile, he should remove the distress which came their way from him.
unnaikkaNdu mAL uRuvOngaLai – while you are removing the distress of everyone, should you not remove our distress, when we are infatuated, after seeing you? You remove the distress of your creations which do not even have the desire to see you and protect them. However, you are giving us distress when we are infatuated with you, after seeing you. How is this apt? After they said “unnaikkaNdu mAluRuvOngaLai” revealing their affection which they have for him, he too glanced at them, manifesting his affection for them. They say further “Instead of glancing at us this way and torturing us, you look at us fully and destroy us”
kadaikkaNgaLAl ittu vAdhiyEl – the opinion here is that instead of looking at mischievously through the corner of your eyes, it is better to look at us fully, and drown us in the flood of your eyes, destroying us. When kaNNan asks them “What ill befell you that you are speaking like this?”
vaNdal …. siramappattOm – look at the hardships that we went through. We went to places having alluvial soil, selected the finest of sand there, sieved them with our hands, and suffered a lot, in the process.
vaLaikkaigaLAl – we were already abalais (girls without any strength). After separating from you, we became weaker still and did not have even the strength to wear bangles in our hands. Still, since these bangles were touched by you [at an earlier point of time], not having the mind to remove them, we went through all the distress, with the bangles. Even after they said all this, he was focussed on destroying their toy houses. Looking at that, they say further ….
theNdirai ….. sidhaiyElE – Wasn’t the purpose of your reclining in milky ocean to protect the toy house which you created [entire leelA vibhUthi, the materialistic realm]? When such is the case, is it proper to destroy our toy houses? Just as it has been said in thaiththirIya upanishath Anandhavalli 1-2 “vAyOr agni: agnEr Apa:” (from wind came fire and from fire, water…), your toy house has wind, fire etc. However, our toy houses do not have them, but have been created with fine, alluvial soil. Aren’t they fit to be accepted and not destroyed? Instead of destroying our toy houses, it would be better for you to go to milky ocean and protect your toy-house, this world. They say that instead of ensuring that that shore is not destroyed or that it is shored up should it get damaged, do not engage in destroying our toy houses.
Next, we will consider the 4th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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