SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – she says in this pAsuram “If you wish to escape from any blame, carry me to dhwArakA and leave me there”
kUttil irundhu kiLi eppOdhum gOvindhA! gOvindhA! enRazhaikkum
UttakkodAdhu seRuppanAgil ulagaLandhAn! enRu uyarak kUvum
nAttil thalaippazhi eydhi ungaL nanmai izhandhu thalaiyidAdhE
sUttu uyar mAdangaL sUzhndhu thOnRum thuvarApadhikku ennai uyththidumin
Word-by-Word Meanings
kiLi – parrot (which I had nurtured)
kUttil irundhu – from inside the cage
eppOdhum – at all times
gOvindhA gOvindhA enRu azhaikkum – was crying out [emperumAn’s name of] gOvindhA! gOvindhA!
Utta kodAdhu – without giving food (if I starve it)
seRuppan Agil – if I torture it
ulagu aLandhAn enRu – calling out ulagaLandha perumAL! [emperumAn who measured he worlds]
uyara kUvum – it will cry out at a high pitch
(Even as these divine names entered my ears, I swooned; hence)
nAttil – in this world
thalai pazhi eydhi – earning a huge calumny
ungaL nanmai izhandhu – losing your reputation
thalai idAdhE – such that you do not have to bow down your head (being unable to look at
anyone in the eye)
sUdu uyar mAdangaL sUzhndhu thOnRum – shining, surrounded by tall mansions
thuvarAapadhikku – in dhwArakA
ennai uyththidumin – leave me there
Simple Translation
The parrot, which I nurtured, staying inside its cage, will, all the time, cry out the divine name gOvindha! If I do not feed it and torture it, in a high pitch, it will cry out the divine name ulagaLandhAn! I would swoon as soon as I heard these divine names. Hence, if you wish not to spoil your reputation and earn a huge blame, and do not wish to hang your heads in shame, carry me to dhwArakA, which is surrounded by tall mansions.
vyAkyAnam (Commentary)
kUttilirundhu kiLi eppOdhum gOvindhA gOvindhA enRu azhaikkum – While ANdAL was suffering in separation from emperumAn, the parrot, which she had nurtured, and to which she had taught emperumAn’s divine names, started reciting his divine names at a time when she was not in a position to listen to, flying hither and thither. She caught it and put it inside a cage, thinking “Since it is roaming all over the place freely, it is tormenting me by reciting his divine names”. From inside the cage, it started crying out gOvindhA! gOvindhA!
gOvindhA gOvindhA – there are many other divine names such as nArAyaNan for him. She too would have taught it the name of nArAyaNan, as she had said in her first pAsuram in thiruppAvai “nArAyaNanE namakkE paRai tharuvAn”. The parrot did not recite any of the names which signify his parathvam (eminence). Knowing her secret that she would engage only with his divine names which signify his simplicity, the parrot recited his divine name of gOvindha, torturing her. Her heart would be melting with his habit of going behind cows and tending to them, without looking after himself. Knowing that secret, it recited that divine name, now.
UttakkodAdhu seRuppanAgil ulagaLandhAn enRu uyarak kUvum – When it was made to starve, by not being offered food, it started crying out loudly the divine name ulagaLandha perumALE (Oh, one who measured all the worlds!) After it recited the divine name of gOvindhA, she thought that “Since it is being fed well, it is arrogantly torturing me by reciting his divine name of gOvindha. If I reduce its food, it will not recite his divine name”. Thinking of the proverb UNadanga vINadangum (when food is reduced, arrogance will be reduced), she reduced its food. However, the result was contradictory. During the festival of adhyayana uthsavam when araiyars (those who recite dhivya prabandham in temples) apply oil to their throats and starve, their throats will become lighter and they would be able to sing in high pitch. In a similar manner, the parrot also, on being denied food, started singing in high pitch.
uyarakkUvum – it started singing in high pitch, as emperumAn started spreading his divine feet [to measure the worlds]. Even when it stopped singing the divine name of gOvindha, it went to another incarnation, vAmana, which was similar to his incarnation as krishNa, reciting that divine name, making me to swoon again, thus tormenting me.
nAttil thalaip pazhi eydhu – incurring the worst blame in the world. Incurring the blame “While the divine names of emperumAn remove the distress for others and sustain them, they make her to get bewildered. How will this end?”
ungaL nanmai izhandhu thalaiyidAdhE – not spoiling your reputation and not having to hang your heads in shame. Not getting the blame for your clan when people say “Instead of waiting for her beloved to come to her, in line with her svarUpam [basic nature], she went to reach out to his place on her own”. The term thalaiyidAdhE refers to the situation when one, unable to look at anyone on the person’s face, hangs his head in shame.
sUttu uyar mAdangaL sUzhndhu thOnRum thuvarApadhikku ennai uyththidumin – the term sUttu refers to forehead; here it refers to the high rise of mansions. Leave me in dhwArakai which is surrounded by tall mansions. There, emperumAn’s sixteen thousand consorts have a mansion each. Leave me there such that he can enjoy me too, just as he enjoys his other consorts, by building a mansion for me.
Next, we will consider last pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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