SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
vArAththAn vaiththadhu kANAL vayiRadiththingu 34
ArAr pugudhuvAr aiyar ivar allAl
nIrAm idhu seydhIr enROr nedum kayiRRAl 35
Word by Word Meanings
avaLum vArA kaNdu – that yaSOdhA too, on reaching and seeing
thAn vaiththadhu kANAL – not finding the butter that she had kept (in the uRi)
vayiRu adiththu – beating herself on her stomach (wondering if eating this amount of butter would lead to indigestion for kaNNa)
aiyar ivar allAL – other than this great person
ingu pugudhuvar Ar Ar – who else can enter this place?
(There is no one else. Making sure that only this person has stolen it)
idhu seydhIr nIrAm enRu – saying ‘only you have done this’
thIrA veguLiyaLAy – with uncontrolled anger
Or nedu kayiRRAl – with a short rope that her hands could reach out to
vyAkyAnam
vArAththAn vaiththadhu kANAL – as soon as she came back, yaSOdhA checked the uRi and found that the butter that she had kept there was missing.
vayiRadhiththu – she would not beat herself on the stomach if kaNNa had eaten the butter, saying that “I have lost the butter”; why then did she beat herself? It is either because she felt that it would cause trouble for his stomach [due to indigestion, having eaten so much of butter] or due to her concern “Today he has stolen butter; tomorrow, he will steal the girls; in the end where will it lead him?”
ingu ArAr pugudhuvAr – she had kept the butter well protected, just like lankA was protected. In such a place, who else could enter other than he?
aiyar ivar allAl – only the chief [referring to kaNNa, derisively] would indulge in such an act.
nIrAm idhu seydhIr – did you engage in this act on your own or was there assistance from others also?
enRu – saying so, she lifted him by his hand, even as he was [feigning to be] asleep.
Or nedungayiRRAl – she had not kept a rope ready to tie him, anticipating that he would steal butter and that she would have to tie him. Hence, she caught hold of a rope which she could lay her hands on.
negungayiRRAl – when this AzhwAr (thirumangai AzhwAr) himself explicitly narrated the same incident in his periya thirumozhi 11-5-5 “kaNNikkuRungayiRRAl kattuNdAn” (he was tied down with a small rope with several knots in it), since he had mentioned that it was with a small rope, the term nedungayiRu (long rope) is a viparIthalakshaNai (saying the exact opposite of what was intended to be said). It is similar to calling a fool as a wise man. The correct interpretation is that he was tied with a small rope. Alternatively, the term nedumai need not refer to the long length of the rope but to its greatness. In other words, just as the ocean attained greatness due to its contact with emperumAn as brought out in the 19th pAsuram of mudhal thiruvandhAdhi “mAlum karungadalE ennORRAy? vaiyagamuNdu AlinilaiththuyinRa AzhiyAn kOlak karumEnich chengaNmAl kaNpadaiyuL thirumEni nI thINdappeRRu” (how fortunate are you, oh ocean! You are feeling the divine form of the supreme being who was sleeping on a banyan leaf after swallowing all the worlds and is reclining on you), this rope too acquired greatness due to its contact with emperumAn and hence is referred to as nedum kayiRu.
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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