SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – she reveals her state to her mothers, from whom she was supposed to hide it.
ezhiludaiya ammanaimIr! ennarangaththu innamudhar
kuzhalazhagar vAyazhagar kaNNazhagar koppUzhil
ezhukamalap pUvazhagar emmAnAr ennudaiya
kazhal vaLaiyaith thAmum kazhal vaLaiyE AkkinarE
Word-by-Word Meanings
ezhil udaiya – having beauty
ammanaimIr – Oh, mothers!
arangaththu – mercifully residing in SrIrangam
en in amudhar – being my sweet-like-nectar
kuzhal azhagar – having beautiful divine locks of hair
kaNNazhagar – having beautiful, divine eyes
koppUzhil ezhukamalap pU azhagar – having beauty due to the lotus from the divine navel
emmAnAr – azhagiya maNavALar, who is my swAmy (lord)
ennudaiya – my
kazhal vaLaiyai – bangle, which is called as kazhal vaLai, by convention
kazhal vaLaiyE Akkinar – made it as kazhanRu ozhiginRa (that which slips out and disappears) bangle, by its derivative name [a name derived from its purpose; here it refers to bangle which is slipping out and disappearing].
Simple Translation
Oh, mothers, who are beautiful! My lord, who is mercifully residing in SrIrangam, is sweet to me, like nectar. He has beautiful locks of hair, beautiful eyes and has beauty due to the lotus rising from his divine navel. That azhagiya maNavALar, made my bangle which is merely called as kazhal vaLai, into a bangle which slips out and disappears.
vyAkyAnam (Commentary)
ezhiludaiya ammanimIr – In the previous pAsuram, she mentioned her state of being without ornaments to those who were donning ornaments. In this pAsuram, she mentions about her state of being without beauty to those who have beauty.
ammanaimIr – her status has changed so much that she has to talk about her being without beauty to those to whom she was to hide her real state and put up an act of having beauty. Did not SrI rAma reveal his distress [caused by separation from sIthAp pirAtti] to iLaiyaperumAL (lakshmaNa) from whom he had to hide, as mentioned in SrI rAmAyaNam kishkindhA kANdam 1-3 “saumithrE SObathE pampA vaidhUrya vimalOdhakA l pulla padhmOthpalavathI SobhithA vividhair dhrumai: ll” (Oh, lakshmaNa! pampA river is shining like the gem lapis lazuli, having purest water, with blossomed lotus, blue water lily etc, made radiant by many trees)?
ennamudhar – he is sweet like nectar, for me, unlike the brackish nectar desired by the celestial entities.
arangaththu amudhar – this nectar is not in heaven; it is in thiruvarangam.
innamudhar – he is not like the other nectar which gives firmness to the body; he is the ecstatic nectar which gives firmness to life.
kuzhalazhagar vAyazhagar kaNNazhagar koppUzhil ezhukamalap pUvazhagar – he is the nectar imbibed through the eyes, more distinguished than the nectar which is consumed with mouth. Considering the distinction in the meanings, the verse should be altered as “kaNNazhagar kuzhalazhagar vAyazhagar koppUzhil ezhukamalap pUvazhagar”. Losing out to the beauty of his eyes, just like losing out to an arrow, she tried to shift her gaze to his divine locks. The wave from the divine locks pushed her to the shore of his divine mouth. Losing out to the divine mouth, she tried to fall at his feet. In between, his divine navel caught hold of her, viz. the beauty of lotus from his divine navel caught her attention, stealing her eyes. Since she is consumed by love towards him, she engages with his divine form, rather than his divine qualities.
emmAnAr – one who made me subservient to him, manifesting his beauty. Just as the AthmA lost out to the beauty of emperumAn’s divine eyes, as said in jithanthE SlOkam 1 “jithanthE puNdarIkAksha namasthE viSvabhAvana: l namasthE’sthu hrishIkESa mahApurusha pUrvaja ll” (Oh one with reddish lotus-like eyes! (this AthmA) has been won over by you; (this is) not mine; this is yours. Oh, one who created all the worlds! Oh, one who controls the senses! Oh, one who is the most distinguished in giving! (this AthmA) should be only for you, avoiding being for me), her words too reflect her losing out to his divine form, instead of to the natural SEshithvam (quality of being the lord).
ennudaiya kazhal vaLaiyaith thamum kazhal vaLaiyE AkkinarE – Earlier, reflecting that he had stolen my beauty, I had addressed my mothers as “ezhiludaiya ammanimIr”. In reality, it does not appear that there was any fault on his part. We could blame him only if there is any shortcoming in his affection. What blame could we place on him when he is of the same mind as we are? Even if he has separated, we had put on firm bangles which will not separate. However, he made that kazhalvaLai, which came as an arbitrary name, to be kazhanRozhigiRa vaLai (bangle which will slip out and disappear), thus making it as a causative name. How can we blame him for this? By including um [also] to thAm [as in thAmum, meaning he too]] she conveys the meaning that he is of the same mind as she is. This is a nice way of hiding one’s hatred and saying it in the exact opposite manner. By using the term ennudaiya kazhal vaLai, her displeasure at his bangle [conch] not slipping out is shown. If his bangle had slipped out, since she would have known his anguish, her bangle would have stayed put. If she knew that he also has distress, her bangle would stay put and not slip out. Assuming that some people ask her “Why do you say that you alone have lost your bangle. Has not everyone who has separated from him not lost her bangles?” she says “Only I lost my bangles. Is there anyone who has lost her bangles?”
Next, we will consider the 3rd pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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