SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – she says that emperumAn, forgetting all the suffering that he had when he was separated from sIthAp pirAtti, is now thinking of his eminence, tormenting her and is thinking of that as a great deed.
uNNAdhu uRangA(dhu) oli kadalai UdaRuththup
peNNAkkai AppuNdu thAmuRRa pEdhellAm
thiNNAr madhiL sUzh thiruvarangach chelvanAr
eNNAdhE thammudaiya nanmaigaLE eNNuvarE
Word-by-Word Meanings
thiN Ar madhiL sUzh – being surrounded by walls which are strong (such that they cannot be destroyed even during deluge)
thiru arangam – mercifully residing in the kOyil [temple] at SrIrangam
selvanAr – perumAL who is the consort of SrI mahAlakshmi
(when he incarnated as SrI rAma)
peN Akkai AppuNdu – desiring the physical form of a lady (sIthAp pirAtti)
uNNAdhu – without eating
uRangAdhu – without sleeping (feeling distressed)
oli kadalai – ocean which is resounding (with the agitation of waves)
Udu aRuththu – interrupting it (by building a bridge)
thAm uRRa – (like this) what he had endured
pEdhu ellAm – all his affliction
eNNadhu – forgetting
(now)
thammudaiya – his
nanmaigaLE – only [his] greatness
eNNuvar – he is thinking of
Simple Translation
perumAL, the divine consort of SrI mahAlakshmi, is mercifully residing in SrI rangam, which is surrounded by strong walls. During his incarnation as SrI rAma, desiring the physical form of a lady, without eating or sleeping, he interrupted an uproarious ocean by building a bridge across it. Without thinking of all the affliction which he had undergone earlier, he is now thinking of his greatness alone.
vyAkyAnam (Commentary)
uNNAdhu – just as it had been mentioned in SrI rAmAyaNam, sundhara kANdam 36-41 & 42 “na mAmsam rAghavO bhunkthE na chApi madhu sEvathE l naivadhamSAn na maSakAn na kItAn na sarIsrupAn l rAghavO’panayEth gAthrAth thvadh gathEna antharAthmanA ll (Oh dhEvi (divine consort of emperumAn)! SrI rAma, who has a divine mind which is fully engaged with you, does not eat meat; does not take intoxicating materials; does not push away insects such as flies, mosquitoes, worms etc as well as snakes (which crawl over his divine form)), since sithAp pirAtti, who used to feed him, knowing his taste, has separated from him, who will now feed him with such affection? Does he not have his younger brother? Since her glance was his food, as mentioned in periya thirumozhi 8-10-1 “mAmalar mangai maNanOkkam uNdAn” (one who has the joyful glance of periya pirAttiyAr, who was born in a distinguished flower, as his sustenance), after separating from her, there was no food for him.
uRangAdhu – just as it has been mentioned in SrI rAmAyaNam sundhara kANdam 36-44 “anidhras sathatham rAma: supthO’pi cha narOththama: l sIthEthi madhurAm vANIm vyAharan prathibhudhyathE ll” (SrI rAma (who has got separated from sIthAp pirAtti) is always without sleep. Even if he, who is the best among men, sleeps for a moment, he wakes up, always reciting the beautiful word ‘sIthE’) he couldn’t sleep either.
uNNAdhu uRangAdhu – without eating and sleeping, and just as it has been said in SrI rAmAyaNam kishkindhA kANdam 4-19 “pithA yasya purA hyAsIth SaraNyO dharmavathsala: thasya puthra: SaraNyaScha sugrIvam SaraNam gatha: ll” (SrI rAma, son of dhaSaratha, who was deeply attached to righteousness, and being apt to be taken refuge under, now took refuge under sugrIva) falling at the feet of a monkey
oli kadalai UdaRUththu – building a bridge through an ocean which was uproarious due to agitating waves. In other words, slicing it into two. Just as it has been mentioned in SrI rAmAyaNam yudhdha kANdam 19-30 “Evamukthasthu dharmagya: prathyuvAcha vibhIshaNa: l samudhram rAghavO rAjA SaraNam ganthumarhathi ll” (vibhIshaNa, who knows righteousness, said ‘rAghava, the king, should surrender to the ocean’), becoming a disciple of vibhIshaNa, who was born in the clan of demons, surrendered to the ocean, as mentioned by him. Thinking of all these afflictions…
peNNAkkai AppuNdu – being enslaved by the divine physical form of pirAtti, who was like a creeper. The term Akkai would refer both to physical form and to creeper. Thus, perumAL, who was like a kaRpaga (wish-fulfilling) tree, was bound by a lady, who was also like a kaRpaga creeper.
thAm uRRa pEdhellAm eNNAdhE – without thinking of all the afflictions which he had suffered from.
thiNNAr madhiL sUzh thiruvarangach chelvanAr – one who has the wealth of residing in thiruvarangam, which is surrounded by strong and tall walls.
pEdhellAm eNNAdhE – SrI rAmAyaNam bAla kANdam 1-17 says “sa cha sarvaguNOpEtha: kausalyA nandha vardhana: l samudhra iva gAmbhIryE dhairyENa himavAniva ll” (that rAma, who nurtured bliss for kausalyA, was complete with all the auspicious qualities. He was like an ocean in his quality of gAmbhIryam (unfathomable). He was like himavAn (mount himAlaya) in courage). One who had immovable strength like himAlaya, lost his courage; without thinking about that…
thammudaiya nanmaigaLE eNNUvarE – looking at my state, thinking “Those who have separated from us are indulging in activities such as observing rituals, falling at the feet of a deity, kAman [1st thirumozhi in this prabandham], engaging with kUdal [4th thirumozhi], sending messengers [8th thirumozhi] etc, and are suffering”, he is only focussed on his greatness. She says that forgetting how he had suffered due to his engagement with sIthAp pirAtti, because of his arrogance of reclining in SrIrangam, as the leader of both nithya vibhUthi and leelA vibhUthi, he is looking at my suffering due to separation from him, as his eminence.
A few words from another vyAkyAnam:
uNNAdhu – manifesting to me his state of being without food and sleep, having separated from a lady, he bewildered me. Making me to go without food and sleep due to separation from him, is his fault and not mine.
AkkaiyAppuNdu – thinking of pirAtti’s divine physical form and getting tied down to it, not engaging with the basic nature of the AthmA, inside that physical form, or its qualities.
thAmuRRa – when he, the disciple of sage vasishta, was overcome by lust and suffered due to that, how much would I, born as an ignorant girl, have suffered? Did he not confide in his younger brother, as said in SrI rAmAyaNam kishkindhA kANdam 1-115 “dhanyA lakshmaNa sEvanthE pampOvana mArutham” (only the fortunate could enjoy the breeze which is coming from the gardens of river pampA), how he suffered due to separation from his beloved?
eNNAdhE – Could he forget his earlier separation due to his present arrogance in reclining in SrIrangam, with its mansions and compound walls? …… Does he have arrogance?
thiruvarangach chelvanAr – his arrogance has changed him, says ANdAL.
Next, we will consider the 8th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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