SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – seeing that they were responding to everything which he threw at them, kaNNan indulges in some activities to scare them. They now tell him their incapability and beseech him to give them their dresses.
parakka vizhiththu engum nOkkip palar kudaindhAdum sunaiyil
arakka nillA kaNNa nIrgaL alamaruginRanavA pArAy
irakkam onRum ilAdhAy! ilangai azhiththa pirAnE!
kurakkarasu AvahaRindhOm kurundhidaik kURai paNiyAy
Word-by-Word Meanings
ilangai azhiththa pirAnE – oh, one who destroyed lankA!
pirAnE – oh, the benefactor!
palar kudaindhu Adum sunaiyil – in this pond, where many people come and have bath
engum – on all four sides
parakka vizhiththu – keeping the eyes wide
nOkki – looking
kaNNa nIrgaL – streams of tears
arakka nillA – not stopping despite controlling
alamaruginRana A – the way they are flowing
pArAy – look carefully
onRum irakkam ilAdhAy – oh, one who does not have even a little bit of compassion!
kurakku arasu Avadhu aRIndhOm – we know that “You are the head of those who climb trees”
(That being the case)
kurundhidai kURai – (our) dresses which are atop the kurundham tree
paNiyAy – you should mercifully give us
Simple Translation
Oh, one who destroyed lankA! Oh, the benefactor for all! This is a pond where people from different directions will come to have a bath. Look at us, we are unable to control our tears. Oh, one who does not have even a little bit of compassion! We know that “You are the head of those who climb trees”. Mercifully give us our dresses which are on top of the tree.
vyAkyAnam (Commentary)
parakka vizhiththu engum nOkki…… pArAy – determining to scare the cow-herd girls, kaNNan looked in all four directions. He would act as if some people are coming from a particular direction and as if to ensure that they don’t see him, he would try to lower himself in the branches; again, acting as if some people are coming from another direction, he would pretend to move some branches [towards that direction] and try to hide himself behind the leaves of those branches, peeping out to see as to who is coming, without making himself seen. Since it is a place where many people would come for taking a bath, that place was apt for him to indulge in such [pretentious] activities. It was in such a public place that no one could bar anyone from coming there, for a bath. Being scared by his pretentious acts and their fear that men too could come there, tears started welling up in their eyes due to the shame that they would be put to. They tried to stop the tears thinking “How could we cry in his presence [and make him think that we are weak]?” But however much they tried to control, they could not. They started trembling in fear about who was going to come there. They tell him “Even if you do not return our clothes to us, stop pretending that you are unaware of our suffering, and look at our grave suffering”. Even after they told him about their suffering, he did not look at them, as if he had no mercy on them. They then tell him …..
iramkkamEl onRum ilAdhAy ilangaiyazhiththa pirAnE – You, who are without any compassion towards us, had been famous as SrI rAman, earlier, who had destroyed lankA for the sake of sIthAp pirAtti. For the same person, will the nature change such that he exhibits two different qualities at two different points of time? He says “If you say that that I do not have any pity on you, let it be so.” Saying this, he climbed further up the tree, like a monkey. They tell him …
kurakkarasu Avadhu aRIndhOm – don’t we know that you are the head of monkeys, which climb trees? Do you have to demonstrate this to us? Alternatively, looking at some activities that kaNNan is indulging in, they say “kurakkarasu Avadhu aRindhOm”. Hearing that, he keeps the clothes on the branch and says “Without giving me any hardship, you could come here and take your clothes”. They tell him ….
kurakkarasu Avadhu aRIndhOm kurundhidaik kURai paNiyAy – Only you, the head of monkeys, and capable of climbing trees, are capable of giving us the clothes. How could we, who do not know the way of climbing trees, take them? In svApadhEsam (distinguished meaning), this shows that only emperumAn can be the means and efforts of chEthanan (jIvAthmA with knowledge) can never be the means.
Next, we will consider the 5th pAsuram of the this decad.
adiyEn krishNa rAmAnuja dhAsan
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