SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – she says that she enjoyed the experience of donning kURaip pudavai [wedding sari] and wedding garlands.
indhiran uLLitta dhEvar kuzhAm ellAm
vandhirundhu ennai magaL pEsi mandhiriththu
mandhirak kOdi uduththi maNamAlai
andhari sUttak kanAk kaNdEn thOzhI! nAn
Word-by-Word Meanings
indhiran uLLitta dhEvar kuzhAm ellAm – all the assemblies of celestial entities, including indhiran
vandhu irundhu – coming (to this earth itself)
ennai magaL pEsi – conversing, treating me as the bride
mandhiriththu – (beyond that, in terms of arrangements which are to be made between the two sides, the bride’s and the bridegroom’s) consulting and finalising
(subsequently)
andhari – sister-in-law, ‘dhurgai’
mandhirak kOdi uduththi – making me wear the wedding sari
maNam mAlai sUtta – decorating [me] with fragrant flowers
thOzhI! – Oh, dear friend!
kanAk kaNdEn – I dreamt
Simple Translation
Oh, dear friend! In my dream, I saw all the assemblies of celestial entities, including indhran, coming to our place, conversing [with my relatives here], treating me as the bride. They consulted with the elders on both the bride’s side and the bridegroom’s side, finalising various wedding arrangements. I saw my sister-in-law, dhurgai, making me wear the wedding sari and decorating me with fragrant flowers.
vyAkyAnam (Commentary)
indhiran uLLitta dhEvar kuzhAm ellAm vandhirundhu – In SrI rAmAyaNam, SrI rAma identified himself as a human being and as the son of emperor dhaSaratha, just as it has been said in SrI rAmAyaNam yudhdha kANdam 120-11 “abravIth thridhaSaSrEshtAn rAmO dharmabhruthAm vara: l AthmAnam mAnusham manyE rAmam dhSarathAthmajam ll” (SrI rAma, the most supreme among noble people, addressing the distinguished celestial entities said “I consider myself as rAman, a human entity, the son of dhaSarathan”). Unlike that incarnation, for the divine wedding between kaNNan and ANdAL, all the celestial entities including indhran, had come. The same indhran, at the hermitage of sage Sarabhanga had said [of SrI rAma] “It will not be apt for me to show myself to this person who is manifesting himself as a human entity” and left the hermitage, without even standing on the earth, saying “We shall meet after rAvaNa is annihilated”. Unlike that incarnation, in krishNAvathAram, emperumAn manifested his qualities of both human and ISvara forms; hence celestial entities such as indhran et al, came to earth and were taking care of the wedding arrangements, running hither and thither.
dhEvar kuzhAm ellAm vandhu irundhu – the assemblies of celestial entities came in large strength, firmly resting their feet on earth, going beyond their norms. They were firm in their belief “We will not leave until the wedding activities are completed”
ennai magaL pEsi – speaking with the understanding that I am the bride. Speaking about the eminence of the clan, starting with brahmA and ending with periyAzhwAr [ANdAL’s divine father].
mandhiriththu – discussing about all the activities to be undertaken and finalising them. All the elders left the wedding hall, discussed about the activities to be undertaken for the bride and the bridegroom and reached a consensus.
mandhirakkOdi uduththi – Discussing various facets of the marriage, including what will happen if the wedding were delayed by a few days. In line with the saying “SrEyAmsi bahuvignAni bhavanthi” (for eminent events, many hurdles will occur) fearful that postponing the marriage will create hurdles later, deciding that the wedding should be completed before hurdles come in, it is evident that everyone had come prepared with the wedding sari, garlands etc.
mandhirak kOdi uduththi – making me, the bride, to wear the wedding sari which has been purified by reciting vEdhams
maNamAlai andhari sUtta – being born as the daughter of yaSOdhAp pirAtti [and exchanging places with krishNa when vasudhEvar brought krishNa in the middle of night from mathurA to SrI gOkulam], in krishNAvathAram, dhurgA became [krishNa’s sister and] my sister-in-law. Thinking that she should carry out the tasks during her brother’s wedding, she decorated ANdAL with a garland which was strung with the most fragrant flowers. Since she was kaNNan’s sister, when she touched ANdAL, she [ANdAL] felt her touch to be second only to kaNNan’s touch. She tells her friend “I was decorated with garland by his sister!” The word anthari refers to dhurgai, who wanders in the AkASam (sky) which is also called as antharam. kaushIdhakI upanishath 1-34 says of the way mukthAthmAs are decorated when they reach parama padham “tham panchaSatha anyaprasarasAm prathi dhAvanthi Satham mAlAhasthA:, Satham anjanahasthA:, Satham chUrNahasthA:, Satham vAsOhasthA:, Satham paNahasthAs tham brahmAlankArENAlankurvanthi ll” (Five hundred women with moon-like faces go towards that mukthAthmA [one who has got liberated from samsAram and has reached parama padham]. One hundred women with garlands in their hands, one hundred women with black pigment [for the eyes], one hundred women with fragrant powder, one hundred women with dress and one hundred women with ornaments decorate him like the supreme entity). Just like mukthAthmA is decorated by the women with moon-like faces, who are nithyasUris, here ANdAL was decorated by dhurgai, at the time of her marriage.
kanAk kaNdEn thOzhi! nAn – she tells her friend that she enjoyed all the events of the wedding, without any deficiency.
Next, we will consider the 4th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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