SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
Full series >> Fourteenth decad
avathArikai (Introduction) – She says that she had seen kaNNapirAn, wearing the divine garland called vaijayanthi, shining like a cloud with a streak of lightning, playing with his friends in virundhAvanam.
anunga ennaip pirivu seydhu AyarpAdi kavarndhu uNNum
kuNungu nARik kuttERRaik kOvarththananaik kaNdIrE
kaNangaLOdu minmEgam kalandhARpOla vanamAlai
minunga ninRu viLaiyAda virundhAvanaththE kaNdOmE
Word-by-Word Meanings
anunga – such that I am distressed
ennai pirivu seydhu – separating from me
Ayar pAdi – thiruvAyppAdi
kavarndhu – seizing
uNNum – as one who enjoys
kuNungu nARi – smelling of butter
kuttERRai – one who is like a young bull
gOvarththananai – kaNNapirAn, who nurtures cows
kaNdIrE – did you see?
min mEgam – lightning and cloud
kalandhARpOla – as if mixing with each other
vanamAlai minunga ninRu – (like lightning on a dark, divine form) with vanamAlai shining
kaNangaLOdu – with groups (of his friends)
viLaiyAda – as he played
kaNdOmE – we saw
Simple Translation
Did you see kaNNapirAn, who separated from me, leaving me distressed, who seized AyarpAdi and enjoyed it, who smells like butter, who is like a young bull and who nurtures cows? We have seen him with his divine garland vaijayanthi, on his dark divine form, looking like lightning and cloud mixed together, playing with his groups of friends in SrI brindhAvanam.
vyAkyAnam (Commentary)
anunga – this could be construed as either – such that I am destroyed or such that I am distressed
anunga ennaip pirivu seydhu – separating from me such that I am unable to survive. He separates after saying “I will not separate from you; if I separate, I cannot sustain myself”. Due to this, there will be a desire to live with the hope “Perhaps we can see him once more.” Hence, due to the sorrow of separation, one cannot get destroyed. She calls this torture, which is like destruction, as anunga.
ennai – did he think that I too would grow up well, just like he does, with separation as a manure?
AyarpAdi kavarndhu uNNum – here, she explains the term patti mEyndhu which she had mentioned in the previous pAsuram. She says that he will torment girls who desire him, just like she did, by separating from them and will abduct those girls in AyarpAdi who do not desire him, in his houses and enjoy them desirously. She opines that had she too not desired him, she wouldn’t have had to get distressed.
kuNungu nARi – it appears that she had desired to enjoy the smell of butter on him. Are there others who had desired like this? SrI rAmAyaNam ayOdhyA kANdam 16-23 says “dhIkshitham vratha sampannam varAjinadharam Suchim l kuranga SrungapANim cha paSyanthi thvAm bhajAmyaham” (I shall be delighted to see you, initiated for the perfect religious act of austerity, wearing excellent deer-skin, being pure and bearing a deer-horn in your hand). Did not sIthAp pirAtti desire to see SrI rAma who had taken a vow for a religious rite, with butter applied on his divine form, with deer skin donned on his divine form, having the apt guise as the yajamAna (one who carries out the ritual), fasting for two days when his AchArya (teacher) vasishtar tells him to fast for one day, getting rid of his silken dresses and donning deer skin, taking a bath each time that he touches sIthAp pirAtti when vasishtar has told him not to touch anyone other than sIthAp pirAtti? kaNNan was just the opposite of this, as mentioned in thiruvAimozhi 4-8-4 “kaRaiyinAr thuvarudukkai kadaiyAvin kazhikOl kaich chaRaiyinAr kavarAdha thaLir niRaththAl kuRaiyilamE” (There is no use of my sprout like reddish complexion if that is not liked by emperumAn whose tree-bark garments are having stains, who is having bamboo container and stick, which is carried by cowherd boys, in his hands, and who is wearing the waist string with bells). Did not parAnkuSa nAyaki say, desiring the guise of kaNNapirAn which was devoid of customary principles, that there was no benefit of her complexion? In the same way, ANdAL too desires only the butter-like smell of kaNNa pirAn.
kuttERRai – one who is like an arrogant, young bull, having obtained what he had desired, after seizing AyarpAdi.
gOvarththananai – one who nurtures cows. One who nurtures cows making them multiply manifold while discarding girls in AyppAdi.
Now, the pAsuram gives the response of those who respond to the query in the first half.
kaNangaLOdu – just as her father periyAzhwAr had mercifully said in periyAzhwAr thirumozhi 3-1-1 “thannErAyiram piLLaigaLOdu thaLar nadai ittu varuvAn”, coming with groups of his friends who match him.
min mEgam kalandhARpOla vanamAlai minunga ninRu – the contrast which the divine vanamAlai which is resplendent and moving on his divine chest, had with his dark divine form is similar to lightning and cloud mingling together.
vanamAlai minunga ninRu – since the mAlAkArar (one who strings garlands) had given him a garland after being swayed by him when he went in search of a garland in vada madhurai (mathurA), that was shining well. She opines that since she is the daughter of periyAzhwAr who is also a mAlAkArar like that person in mathurA, he will don the garland which she had desirously donned and given him, and play.
viLaiyAda virundhAvanaththE kaNdOmE – if he dons that garland and comes to thiruvAyppAdi, other girls will swoon on seeing him and there will be no time to play. Unlike that, we saw him in SrI brindhAvanam, where he was enjoying with his friends who could sustain themselves even if they see him with his divine garland, roaming and playing as he liked.
Next, we will consider the 3rd pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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