SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – “He [emperumAn] appeared as if he was in sAdhAnushtAnam (carrying out efforts on his own) at thiruvEngadam and at thirukkaNNapuram, in order to attain me [ANdAL]” She is beseeching kUdal “As a benefit of that, you [addressing kUdal] have not done anything to make him come hurriedly to me and to embrace me”
kAttil vEngadam kaNNapura nagar
vAttaminRi magizhndhuRai vAmanan
OttarA vandhu en kai paRRith thannodum
kUttumAgil nI kUdidu kUdalE
Word-by-Word Meanings
kUdalE – Oh, kUdal!
kAttil vEngadam – in thirumalai, which is in forest
nagar kaNNanpuram – and in thirukkaNNapuram, which is in a town
vAttam inRi – without any grief
magizhndhu – with happiness in the divine mind
uRai – one who is residing permanently
vAmanan – emperumAn who incarnated as vAmana (dwarf)
OttarA vandhu – running towards me
en kai paRRi – holding my hand
thannodum – with him
kUttum Agil – if he were to embrace
nI kUdidu – you should agree
Simle Translation
emperumAn, who incarnated as vAmana, appears to be carrying out some means, by residing permanently both in thiruvEngadam, which is inside forest, and in thirukkaNNapuram, which is in town. Not only is he without any grief, he seems to be happy in his divine mind. If he were to run towards me, hold my hands and embrace me, you should indicate that through your agreement [here, agreement refers to circles being in even number, when counted].
vyAkyAnam (Commentary)
kAttil vEngadam – this could be construed as – thirugvEngadam which is inside forest or as thiruvEngadam which has forest as its residence.
kAttil vEngdam kaNNapura nagar – emperumAn is enjoying the taste of living in the forest in thirumalai, as thiruvEngadamudaiyAn, just as he enjoyed it with sages in SrI dhandakAraNyam, when he incarnated as SrI rAma. Similarly, he enjoys as SaurirAjap perumAL enjoying the taste of residing in a town, just as he enjoyed in ayOdhyA, as SrI rAma. Alternatively, it could be said that he enjoyed in thiruvEngadam as thiruvEngadamudaiyAn, similar to his enjoying the forests in brindhAvanam during his incarnation as kaNNan; similarly, he enjoyed in thirukkaNNanpuram, similar to his enjoyment in the town of thiruvAyppAdi (SrI gOkulam).
kAttil vEngadam – isn’t the one, who is offering himself to nithyasUris to enjoy in paramapadham, standing in thirumalai, manifesting himself to lowly entities, just as it has been said in nAnmugan thiruvandhAdhi 47 “kAnamum vAnaramum vedum udai vEngadam” (thiruvEngadam which has its inhabitants entities such as forest, monkeys and the hilly tribal people)?
vAttaminRi – he is mercifully standing here, without any grief in his divine mind – “We, who have been manifesting ourselves to nithyasUris in paramapadham, have to come down to this place and exist with these people”. Is it that he is only without any grief?
magizhndhu – he is supremely blissful, just as he is amidst nithyasUris in paramapadham.
uRai – he is residing permanently here, unlike vibhavAvathAram (incarnations such as SrI rAma, krishNa et al), as if thinking “I will not leave this place until samsAram is rooted out”
vAmanan – he had transformed himself as a mendicant, in order to get back his wealth of these worlds, from mahAbali. Is it necessary to define the limit of his bliss?
OttarA vandhu – running hurriedly. While he had come running in anxiety, to get a small piece of land [from mahAbali], should we discuss about his haste to attain someone like ANdAL? If he had come in anxiety to get land from mahAbali, who has the nature of a monster, would he be able to contain himself if he were to attain the divine daughter of periyAzhwAr?
OttarA vandhu en kai paRRi – sithAp pirAtti reminisces in SrI rAmAyaNam yudhdha kANdam 119-16 “na pramANIkrutha: pANi: bAlyE bAlEna pIdhitha: l” (that hand of mine, when I was young, which was held very tightly by you, when you too were young, is not being thought of [today]) ANdAL desires that emperumAn should hold his hand, just as he had held sIthAp pirAtti’s hand. She wants him to hold her hand such that he cannot hold anyone else’s hand, just as nammAzhwAr had said in thiruvAimozhi 9-6-6 “angaNNan uNda en Aruyirk kOdhidhu” (enjoyed by the most desirous [emperumAn], my soul has become chaff; he interacted with the soul in such a way that it has become like chaff)
thannodum kUttumAgil – due to his grip on my hand, if I become slack, not knowing anything, and if he were to embrace me and make me as one with him …
nI kUdidu kUdalE – if you agree and give an indication accordingly, it is certain that he would embrace me. In svApadhESam (distinguished meaning), this means that even if emperumAn, to get the chEthanan, comes repeatedly in his presence, in order to get the benefit, the chEthanan should agree in his mind [to be a servitor to emperumAn]
Next, we will consider the 3rd pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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