vyAkyAnam <\/span><\/h3>\nIf He who owns both the worlds (<\/span>nithya viBhUthi, leelA viBhUthi<\/i><\/span>), and <\/span>also <\/span><\/span><\/span>is generous, and if you are dear and was in union with Him, what prize did He give before leaving? <\/span><\/p>\nuLLurum sindhai nOy enakkE thandhu – <\/b><\/span>This is what He gave, she says.<\/span><\/p>\nuLLil nOy – <\/b>What He gave is not what we could see by our eyes and treat. Only if the disease is outside could one treat it by looking with our eyes.<\/p>\n
uLLUrum nOy – <\/b>It is moving inside like a snake. Even if not visible to the eyes, if it stays in only place then it would be possible to do surgery into<\/span> that and cure it. It is a disease that would not let us do that because, like insects such as cockroach, it moves around everywhere. Since it is a disease of love, it is being uncertain as to whether it would be cured by crying, or by relatives, or it would be in any specific ways. <\/span><\/p>\nsindhai nOy – <\/b>Incurable d<\/span><\/span><\/span>isease; If a disease comes to people in a village, then it could be cured by a doctor; if the doctor himself gets the disease then it could not be cured by anyone. As said in \u201caBhiBhUyamAnA vyasanai: [SrI bhAgavatham 10-20-15]\u201d (even if one gets caught in sorrows, those whose minds are fixed in emperumAn would live without much worry – in the same way the mountains did not move even with the battering rains), if mind is clear then one could sustain if some disease comes; but if the mind itself is having the disease (of love), then it cannot be cured.<\/p>\nnOy – <\/b>Is it appropriate to call love towards emperumAn, which one would get only if they had done good deeds in several previous births, as a disease? – It is based on one\u2019s state; t<\/span>his devotion would be a benefit requested by<\/span> praying for it; w<\/span>hen enjoying emperumAn, then the devotion would be an instrument for that enjoyment; but if one gets separated, then that devotion itself would become a disease. For those who gained the knowledge about their true nature, then this devotion would be helpful to them; for the ones separated, it would be a disease.<\/p>\nenakkE thandhu – <\/b>Gave me the disease as my whole share (and kept happiness as His share). When the experience of togetherness is common to both, then shouldn\u2019t the disease that is of separation also be equal?<\/p>\n
Why say thandhu – <\/b>U<\/span><\/span><\/span><\/span>nlike me who is having subservience, He is having independence which does not require anyone to permit Him – so He left me giving the disease to only me.<\/p>\n(But) as said in \u201cnaivadhamSAn na maSakAn <\/i>[SrI rAmAyaNam – sundhara KhANdam – 36-42]\u201d (SrI rAma is not aware of the insects etc., crawling on His divine body as His thoughts were fully with seethA pirAtti), she does not know how much He too suffered.<\/p>\n
As said in \u201cUrDhvam mAsAn na jeevishyE<\/em> [SrI rAmAyaNam – sundhara KhANdam – 38-65<\/span>]\u201d (seethA pirAtti conveying through hanUman that she would not live beyond a month if He does not come and save Her), but SrI rAmA said \u201cna jeevEyam kShaNam api<\/em> [SrI rAmAyaNam – sundhara KhANdam – 68-10]\u201d (I would not live even for a second, separated from Her). Now His sorrow has become mine here, says parakAla nAyaki – it is due to His efforts to grow devotion in her towards Him, that she is in this state now.<\/p>\nenakkE thandhu –<\/b> Isn\u2019t <\/span>H<\/span>e a noble One? Can He keep anything for Himself? He is <\/span>of the nature of <\/span>being \u201c<\/span>bhAkthAnAm<\/span> [jithanthE 1-5]\u201d ((<\/span>All of <\/span>His are) for the devotees). So He gave me (the disease)) – this sarcasm could also be the meaning of this phrase.<\/span><\/p>\nen oLi vaLaiyum mAniRamum koNdAr<\/strong> – <\/span>Not only did He create disease, He also took with Him ones that would help me calm down. <\/span><\/p>\nen oLi vaLaiyum mAniRamum <\/span><\/strong>– She having the knowledge of inner meaning of true nature of self as said in \u201c<\/span>madheeyancha niKhilam thavaiva\u201d<\/span> (all my belonging are yours who is my lord), is talking about bangles and colour of the body – like those who think that the body itself is self; is it appropriate? When He was with Her, He had wondered \u201cOh how nice this bangle is! Oh what a brightness it got due to our being together! Oh what a great colour your form is having!\u201d, so that is how He had enjoyed these – that is why she is talking about these. Since whatever is liked by Him would also become liked by her, she is saying bangle and colour of body as \u2018mine\u2019. <\/span><\/p>\nmA niRam<\/strong> – <\/span>Best colour.<\/span><\/p>\ningE<\/strong> – <\/span>This place, thirumaNankollai, where I stayed hidden to <\/span>rob<\/span> Him; but this is the place I got robbed, she says. In the previous pAsuram she said \u201c<\/span>iruvarAi vandhAr<\/em>\u201d<\/span>, to mean that this is the place I got the hidden treasure that is emperumAn. In this pAsuram, by \u201c<\/span>koNdAr ingE<\/em>\u201d <\/span>she is saying this is the place where I lost mine to Him.<\/span><\/p>\nIf so, when He was leaving, why let Him go without asking what His place was? I did not have to ask – to help me sustain myself, He Himself told me the name of His place, she says. <\/span><\/p>\ntheLLUrum <\/span><\/strong>etc. – Drinking the honey flooding from the young coconuts, the <\/span>sEl<\/span> type of fish would swim around happily – such is my place, called thiruvarangam – saying so, He left. <\/span><\/p>\niLam thengu<\/strong> – Like how the nithyars and mukthars in thiru-nAdu (SrI vaikuNtam) always stay young of age twenty-five, the plants also stay young<\/span> in this place.<\/p>\ntheLLUrum <\/strong>etc. – The brewing honey flowing from the coconuts would flow in the divine roads. If it did not flow then it would not be apt to say that the fish drank it. This reminds about the honey (emperumAn) that is said in \u201cthEttarum thiRal thEninai then aranganai <\/em>[perumAL thirumozhi – 2.1]\u201d.<\/p>\nsEl ugaLum<\/strong>– Like how the mukthas live happily, the fish and other creatures are also living happily in this place (SrIrangam).<\/p>\nthERal mAndhich chEl ugaLum thiruvarangam –<\/strong> Leaving the river which is the place of their birth, those fish entered into the place of enjoyment, enjoyed honey, and stayed happy. It is only when a muktha thinks about the material world, would these fish think about the river that is their birthplace.<\/p>\niLam thengu<\/strong> etc. – Like how nithyas give their happiness to mukthas who got rid of repeated births in material world (and entered SrIvaikuNtam), for the fish that were born in the river and entered the divine roads, the coconuts that are well set in place as plants in the divine town give their honey, and the fish drink and stay happy – such a place (SrIrangam), is our<\/span> place. As He said this;<\/p>\nIf He says \u2018my place\u2019, then it would contradict \u201cbhAkthAnAm<\/em> [jithanthE 1-5]\u201d (His are all for the devotees). If He said \u2018<\/span>your<\/span> place\u2019 then <\/span>since <\/span>it would not be apt for her subservience, she would have replied \u2018How can there be a place other than You for me\u201d. So since saying either of these would not be apt for their true nature, He said \u201c<\/span>our<\/span> place\u201d. It is this place that creates sustenance in both of us. It is this place that makes me the lover-boy, and you the lover-girl; it is a place common to both of us, like <\/span>thirumanthram <\/span>(<\/span>which<\/span> talks about Him and the jeevAthmas)<\/span>. <\/span>Since both of us are after each other, it is that place common to both of us.<\/span><\/p>\nkaLLUrum<\/span><\/strong> etc. <\/span>– <\/span>Oh friend, you did not get to see the way He came here along with the greatest garland of <\/span>thiruthuzhAi, <\/span>she says. Like how a lover-boy would apply <\/span>punugu<\/span> (civet perfume) etc., for fragrance, He decorated himself to my liking. <\/span><\/p>\nkaLLUrum pynthuzhAy mAlaiyAnai<\/strong> – Like how His place gets flooded with honey, His divine body also would undergo the same, she says. Him who is decorated by the garland of thiruththuzhAy that is having honey flowing out from its<\/span> opened glands;<\/p>\nkaLLUrum<\/strong> – Compared to the place where it grew, the garland is glowing with honey after touching<\/span> His divine chest.<\/p>\npainthuzhAy<\/strong> – How do you know that the garland was cool? Since He hugged me I came to know, she says.<\/p>\nkanavidaththil<\/strong> – in the place that is transient, like dreams. Transient matters are referred as \u2018indhira jAlam<\/em>\u2019 (magic of a high level) and \u2018dream\u2019. In this transient place, she is present, and He who is enjoyed is also present. But since this place and body are transient, the experience they undergo is also transient. (That is why one is having to go to paramapadham that is stable).<\/p>\nkanavidaththil<\/strong> – Or, by dream it can mean – the transient nature of their togetherness here. W<\/span>hen it has been a long time something was experienced, one would say, it seems like only a dream.<\/p>\nyAn kANban<\/strong> – I experienced (in\/like a dream). I who cannot sustain by any means<\/span> other than Him – experienced. There is no shortfall in<\/span> my love towards Him, and experience of Him.<\/p>\nIf there is no shortfall of experience, then He would be under your<\/span> control only. So you could have just told one word to Him – Don\u2019t go – and you w<\/span>ould have stopped Him – says<\/span> her friend. I did that too, she says.<\/p>\nkaNda pOdhu<\/strong> – At the time of enjoying with Him –<\/span><\/p>\npuLLUrum kaLvA<\/strong> – <\/span>Oh deceiver who is having garuda as His ride! Hiding garudan nearby without my knowledge, and coming here and getting me, He at the time of leaving me, climbed on that garudan and left. Oh the deceiver, who thought that the speed of garudan was not enough and so drove him faster, like driving a non-sentient chariot. If when He came, He used only the bow as His companion, what is it about periya thiruvadi (garudan) coming, and about taking Him away? If kings came in secret to meet their lovers, it is customary for their ministers to locate Him and take Him back. In the same way, garudan came and took Him away.<\/span><\/p>\npuLLUrum kaLvA<\/strong> – <\/span>periya thiruvadi asked – If what you came here for is fulfilled, then shall you not come with me – and He climbed on him and went away, she says.<\/span><\/p>\npuLLUrum<\/strong> – <\/span>like saying – He drove a chariot. That is, treating periya thiruvadi like a non-sentient chariot is how His impulse to leave was. (About His going away when periya thiruvadi asked Him to) – To the nithyasUris, He is like a prince who is under the control of elder ministers; He is a <\/span>thathvam<\/span> that is nourished under the wings of periya thiruvadi, in the lap of thiruvananthAzhvAn, <\/span>controlled by<\/span> the <\/span>ruling stick of sEnai mudhaliyAr, and under the sight of periya pirAtti – so He cannot do whatever He wished. He is <\/span>\u201c<\/span>vAn iLavarasu<\/span><\/em> [periyAzhvAr thirumozhi 3.6.3]\u201d<\/span><\/p>\nnee pOgEl enban –<\/strong> Have you not seen yourself (your beauty) in the mirror? If I leave then she would not be able to tolerate that separation – do you not have to be in this state?<\/p>\nnee pOgEl<\/strong> – Either t<\/span>aking me with you, or staying here with me – other than these op<\/span>tions, would you decide to leave by yourself?<\/p>\nenban<\/strong> – I said words of no use. I did not says words that match His true nature of being in utmost love toward me, nor did I say words that match my true nature of being patient for Him to come to me like seethA pirAtti who said \u2018thath thasya madRuSam BhavEth [SrI rAmAyaNam – sundhara KhANdam – 30-30 (if He would win them and take me back, that would be suitable for Him), nor did I say words that would give the desired result (since He would not listen even if I tried to stop Him from going).<\/p>\n
![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/09\/srirangam.jpg\")
<\/a><\/p>\n