SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
Full series >> Fourteenth decad
avathArikai (Introduction) – she says that they saw him in SrI brindhAvanam, coming with a reddish radiance on his dark divine form, just like the rising sun on udhayagiri (mountain in the eastern direction).
dharumam aRiyAk kuRumbanaith than kaich chArngam adhuvEpOl
puruva vattam azhagiya poruththam iliyaik kaNdIrE
uruvu karidhAy mugam seydhAy udhaya paruppadhaththin mEl
viriyum kadhirE pOlvAnai virundhAvanaththE kaNdOmE
Word-by-Word Meanings
dharumam aRIyA – not knowing about compassion
kuRumbanai – one who always indulges in mischiefs
than kai sArngam adhuvE pOl – like the divine bow sArngam on his divine hand
puruva vattam – with the circles of eyebrows
azhagiya – having beauty
poruththamiliyai – perumAn who does not live in harmony (by giving that beauty to his followers for enjoying)
kaNdIrE – did you see?
uruvu karidhu Ay – having dark complexion on his divine form
mugam seydhu Ay – having reddish splendour
(since he is having these)
udhaya paruppadhaththin mEl viriyum kadhir pOlvAnai – that perumAn who is shining like the spreading sun rising on top of eastern mountain
virundhAvanaththE kaNdOmE – we saw in SrIbrindhAvanam
Simple Translation
Did you see perumAn who does not know about compassion, who indulges in mischiefs all the time, who has eyebrows like the bow Sarngam on his divine hand, who has beauty and who does not live in harmony by sharing that beauty with his followers? We saw that perumAn, having a dark complexion on his divine form with a reddish splendour, shining like the spreading sun on top of the eastern mountain, in SrI brindhAvanam.
vyAkyAnam (Commentary)
dharumam aRIyA – here dharumam refers to compassion. He does not know even the starting point of compassion. Did not sIthAp pirAtti mercifully say in SrI rAmAyaNam sundhara kANdam 38-41 “AnruSamsyam parO dharmas thvaththa Eva mayA Srutha:” (It was heard by me from you that compassion is the most eminent dharmam (righteousness))? The meaning for this is: “These are not the words which I heard from your messenger, hanuman. When we were together, did I not hear from you directly, when you mercifully said these words? When we were together, when you were ready to give whatever I had asked for, I had asked you ‘Among all the qualities, which quality do you consider to be ’the most eminent?’. You had said ‘When others suffer, we will not tolerate it. This is the most eminent dharmam which we consider’. The inner meaning for the conversation between them is: inner meaning of pirAtti’s question is ‘What do we do if there is any separation between us?’ The inner meaning of SrI rAma pirAn’s response is ‘I, who consider compassion as the most eminent quality, will not allow you to suffer in separation from me’” The meaning of pirAtti’s word mayA Srutha is: “Will it pass off as something which you said through your mouth and I listened through my ears? Will it not be practised by you as your activity?” sIthAp pirAtti wants hanuman to ask SrI rAma when he returns to meet him.
kuRumbanai – only chakravarthith thirumagan (son of emperor dhaSaratha) would know about compassion, would you [ANdAL addressing kaNNa pirAn], a mischievous person, know about it?
than kaich chArngam adhuvE pOl puruva vattam azhagiya – nothing outside him could match his eyebrow. Only the bow in his hand will match it. If there were a bow in his hand, one would have to say “How did the bow, which is supposed to be on your face, come to your hand?” If the bow were not in his hand, and someone sees his eyebrow, one would have to say “How can the bow be on the face? Should it not be on the hand?” Through its beauty, curvature and quality of tormenting others, the eyebrow matches bow.
poruththamiliyai – though on the outside, the eyebrows are beautiful, inside he is not in harmony due to absence of affection! What is the benefit of this beauty with one who is without affection? When I, who desire him, show my affection towards him, he is not manifesting his affection for me.
kaNdIrE – Though he is not in harmony with us, due to lack of love towards us, our affection towards him has not been withdrawn! Through the use of the term kaNdIrE, it is clear that she desires to see him without harmony towards her.
Now, it is the turn of the respondents.
uruvu karidhAy mugam seydhAy … viriyum kadhirE pOlvAnai – rising sun is such that he could be seen with eyes and the eyes of the beholder would be comfortable due to darkness and at the same time, being young [sun just then rising], he has reddish rays. kaNNapirAn too has a great form which is dark; through his youthfulness, limbs such as eyes, hands, legs, mouth etc which are like lotus, and through his divine ornaments, he would look like the reddish sun. Thus, the opinion is that when he comes to Sri brindhAvanam, he looks like the rising sun.
Did not vAlmIki too say that SrI rAma looked like the rising sun, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 3-36 “thadhAsanavaram prApya vyadhIpayatha rAghava: l svayEva prabhayA mErumudhayE vimalO ravi: ll” (After seating on that eminent seat [throne], just as the rising sun makes mEru mountain to be radiant, SrI rAma made it radiant)? vAlmIki used the metaphor to refer to the compassionate SrI rAma pirAn during the time of his coronation when he had decorated himself with divine ornaments and sat on the throne, talking with a smile to people who came to see him. ANdAL uses the same metaphor which was used by vAlmIki, for kaNNa pirAn in SrI brindhAvanam, when he was speaking to the cowherd girls. Just as it has been said in “thathra gOvindham AsInam prasannAdhithyavarchasam” ((they worshipped) gOvindhan [kaNNan] who had the radiance of a comforting sun and who had mercifully come there), there are people who had referred to kaNNan himself as a comforting sun.
virundhAvanaththE kaNdOmE – unlike in thiruvAyppAdi where the noon sun would dazzle the eyes, we saw him in SrI brindhAvanam where he was mercifully manifesting himself to the girls.
Next, we will consider the 7th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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