SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
avathArikai (Introduction) – she says in this pAsuram that they [people nearby] should not consider emperumAn’s auspicious qualities as faults and get scolded by her. She tells them to carry her to gOvardhana mountain. People in her proximity, looking at her anguish, thought that if they tell her about his faults, she will withdraw from her engagement with him. This pAsuram is her response to them.
kaRRinam mEykkavum mEykkap peRRAn kAdu vAzh sAdhiyum Agap peRRAn
paRRi uralidai Appum uNdAn pAvigAL! ungalukkEchchuk kolO
kaRRana pEsi vasavuNAdhE kAligaL uyya mazhai thaduththuk
koRRak kudaiyAga Endhi ninRa gOvarththanaththu ennai uyththidumin
Word-by-Word Meanings
(kaNNapirAn)
kanRu inam – herd of calves
mEykkavum mEykkap peRRAn – carried out grazing as his work
kAdu vAzh sAdhiyum Agap peRRAn – (leaving aside his house) was born in the clan of herd-people, inhabiting the forest
paRRi – being caught (while stealing butter)
uralidai – to the mortar
Appum uNdAn – he got tied down
(these activities which are the boundary for simplicity)
pAvigAL! – Oh, sinners, who consider auspicious qualities as faults!
ungaLukku – for you all
EchchukkolO – have these become the reason for finding fault?
(Let whatever you have abused so far remain; at the least, from now onwards)
kaRRana pEsi vasavu uNAdhE – after speaking about whatever you have learnt, instead of hearing scolding (from me)
kAligaL uyya mazhai thaduththu – preventing heavy rains such that cows would be protected
koRRak kudaiyAga – as a victorious umbrella (faultless umbrella)
Endhi ninRa – being held (by kaNNa pirAn)
gOvarththanaththu – in the proximity of the mountain gOvardhanam
ennai uyththidumin – carry me and leave me there
Simple Translation
(kaNNa pirAn) considered grazing herds of calves as his work; leaving his house, he was born in the clan of cowherds who considered forest as their habitat; being caught in the act of stealing butter, he was tied down to a mortar. Instead of considering these amazing activities as the boundary for his simplicity, have these become the reason for you all to find fault with him? It does not matter as to what you have said so far. From now onwards, do not speak about what you have learnt and listen to my scolding. Carry me to the proximity of the mountain gOvardhanam, where he held the mountain as a victorious umbrella to protect the cows from getting drenched in the heavy rains.
vyAkyAnam (Commentary)
kaRRinam mEykkavum mEykkap peRRAn kAdu vAzh sAdhiyum Agap peRRAn paRRi uralidai Appum uNdAn – when people near her told her “Misfortune will befall you! Why are you getting involved with him and suffering from anguish? Isn’t he a small boy who is running after cows and calves, thinking as if he were heading the assembly of nithyasUris? Instead of permanently residing in a place, isn’t he, as a member of cowherd clan, searching for forests which have water and grazing land for the cows? Apart from engaging with lowly craft of looking after cows, belonging to a lowly clan, is he not one who is stealing butter and roaming around, eating such simple food? Do you have to suffer this much in order to attain such an entity?” she tells them, repeating what they told her…
kaRRinam mEykkavum mEykkap peRRAn kAdu vAzh sAdhiyum Agap peRRAn – not being happy with being the prince in the kingdom of nithyasUris, as mentioned in periyAzhwAr thirumozhi 3-6-3 “vAniLavarasu” (prince of SrIvaikuNtam), he chose to be born in the clan of cowherd people, and considered grazing cows as superior to ruling over SrIvaikuNtam, as mentioned in thiruvAimozhi 10-3-10 “thivaththilum pasunirai mEyppuvaththi senganivAy engaL Ayar dhEvE” (Oh, the enjoyable lord in the clan of herd-people who have beautiful lips similar to reddish fruit! Your tending to the cows is more enjoyable for you than being present in paramapadham). He considered tending to calves, which could not protect themselves like the cows, as a great benefit, as mentioned in thirunedundhANdagam 16 “kanRu mEyththu inidhugandha kALAy” (Oh the youthful person who became joyful, tending to the calves!). In order to overcome the deficiency of not having had a birth and having come on his own, he incarnated in the clan of herd-people, searching for water and grazing land for the cows. While these are his auspicious qualities, these people are terming these as his faults!
paRRi uralidai Appum uNdAn – More than the previously mentioned qualities, should this quality, which is greater than the earlier ones, be termed as a fault? He considered butter, touched by those who are affectionate towards him, as his sustaining material. Since it was not readily available, he entered houses of his dear ones to steal the butter. Before he could eat it, he was caught by a lady, who pulled him to a mortar and he allowed her to tie him to it. SvEthASvathara upanishadh 6-16 says “pradhAnakshEthragyapathir guNESa: samsAra bandhasthithi mOkshahEthu:” (paramAthmA alone is the lord of prakruthi (primordial matter) and jIvan (entity with knowledge), is full of auspicious qualities and is the reason to remain bound to samsAram as well as to get liberated from it). Thus, he, who is the reason for jIvAthmAs to get tied down to samsAram or to get liberated from it, could not get liberated from that mortar. Are you people calling this as a fault? When SrI rAma pirAn went to the forest, there was a possibility for those who did not like him to say that he was driven away from his country by his father to the forest. Even that reason does not exist in his [kaNNapirAn’s] matter.
pAvigAL – what sort of horrible sins have you people committed, to consider such auspicious qualities as sins?
ungaLukku EchchukkolO – from the way you are looking at auspicious qualities as faults, it appears that you were born around the time that SiSupAlan was born. While those born in our clan [ANdAL is referring to the clan of AzhwArs] would look at it in amazement, calling it as “eththiRam” [How amazing!] as mentioned in thiruvAimozhi 1-3-1, the same [auspicious qualities] has become the reason for your reviling!
kaRRana pEsi vasavuNAdhE kAligaL uyya mazhai thaduththuk koRRak kudaiyAga Endhi ninRa – Do not show off all that you have learnt by speaking as you like, ending up with getting reviled by me, in return for your abuses. Wasn’t he the one who held the mountain which was near him as an umbrella to sustain the cows, which did not know the help which he rendered, as well as the cowherd-people who were likewise, by removing the danger posed to them by the torrential rains! Isn’t he the one who, unmindful of his sufferings, looks at protecting others alone as his sustenance!
kAligaL uyya mazhai thaduththuk koRRakkudaiyAga Endhi ninRa gOvarththanaththu ennai uyththidumin – when indhra, who is the lord of the three worlds, started to torment them, to rid them [herd-people and herd] of the trouble which they faced, he held the mountain in his proximity, as an umbrella, to protect them. Carry me to that place such that instead of letting him to hold that mountain alone, I could lend him a helping hand.
Next, we will consider 9th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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