SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – when some people ask her “Was it not due to desire towards you that he took bangle from your hand” she says, with disgust, in this pAsuram “Is there any deficiency to his wealth, to fulfil which, he had to take away my bangle? This act is only to torment me”
pongOdham sUzhndha buvaniyum viNNulagum
angAdhum sOrAmE ALginRa emperumAn
sengOludaiya thiruvarangach chelvanAr
engOlvaLaiyAl idar thIrvar AgAdhE
Word-by-Word Meanings
pongu – having waves agitating
Odham – with ocean
sUzhndha – surrounded by
buvaniyum – this earth
viN ulagum – and parama padham
angu Adhum sOrAmE – without any shortcoming occurring there
ALginRa – one who is the controller
em perumAn – as my swAmy (lord)
sengOl udaiya – capable of ruling with his sceptre
thiru arangam selvanAr – SrImAn (one who has wealth) who is reclining in the temple
en – my
kOl vaLaiyAl – with bangle on my hand
idar thIrvar AgAdhE – will he not overcome his shortcomings?
Simple Translation
emperumAn, who is SrImAn, is capable of ruling with his sceptre, both this world, which is surrounded by ocean with agitating waves and parama padham, without any shortcoming. Will he not overcome his shortcomings with the bangle on my hand?
vyAkyAnam (Commentary)
pongOdham sUzhndha buvaniyum – earth which is surrounded on all sides by ocean which has agitating waves. Though ocean is throwing out waves against earth, it will not cross the shore. It is hinted that though he is residing on earth [in SrIrangam] which does not cross limits [by not going beyond the shore], emperumAn is carrying out activities crossing limits.
viNNUlagum – parama padham too, but which does not have a limit like earth. It is hinted here that even though it is a place without any limit, he does not carry out any action which crosses the limit, there, unlike the way that he does with me.
angu Adhum sOrAmE ALginRa – ruling, without any shortcoming in either of the two vibhUthis (leelA vibhUthi and nithya vibhUthi). When leelA vibhUthi is about to be destroyed, he keeps it within his stomach and protects it. During the time of creation, he establishes it with gross form. By giving nithyas and mukthas the opportunity to enjoy him constantly, he gives them sustenance and protects nithya vibhUthi.
emperumAn – keeping me as the third vibhUthi, outside his ambit of protection, he rules by constantly tormenting me. He made leelA vibhUthi such that people will be happy, constantly engaging with pursuits such as Sabdham [sound] etc. He made nithya vibhUthi such that they will be happy, constantly enjoying him. He made me such that I will be in the middle, always suffering, without joining with either of the other two.
sengOludaiya thiruvarangach chelvanAr – not content with making everyone follow his orders which he issued through his sankalpam (vow) from parama padham, he came to kOyil (SrIrangam) and reclined. Is periya perumAL ruling over both vibhUthis?
sengOludaiya – the meaning hinted here is that it is periya perumAL who is ruling, but through a servitor, sceptre.
en kOl vaLaiyAl idar thIrvar AgAdhE – Is his shortcoming such that he would not be able to sustain himself without this bangle and that he would be able to overcome that shortcoming only by taking that bangle? Has this act not been carried out to torment me? In the previous pAsuram, he took away my strong bangle. In this, he has taken my bangle on the hand, too.
Next, we will consider the 4th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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