SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
Full series >> Fourteenth decad
avathArikai (Introduction) – even as garudan was protecting emperumAn with his wings such that sunlight did not fall on him, she says that they saw him in SrI vrindhAvanam.
mAlAyp piRandha nambiyai mAlE seyyum maNALanai
ElAp poygaL uraippAnai ingE pOdhak kaNdIrE
melAl parandha veyil kAppAn vinadhai siRuvan siRagu ennum
mElAppin kIzh varuvAnai virundhAanaththE kaNdOmE
Word-by-Word Meanings
mAl Ay piRandha nambiyai – it could be said that he was born with affection (towards girls) as his form
mAlE seyyum maNALanai – as a bridegroom, carrying out only affection
ElA poygaL uraippAnai – kaNNapirAn who says absurd lies
ingE pOdhak kaNdIrE – did you see him here?
mElAl – above
parandha – widespread
veyil – sunlight
kAppAn – to prevent (from falling on emperumAn’s divine form)
vinadhai siRuvan ennum mElAppin kIzh varuvAnai – that perumAn who mercifully comes
under the canopy of garudan’s wings
virundhAvnaththE kaNdOmE – we saw him in SrI brindhAvanam
Simple Translation
Did you see kaNNa pirAn, who has affection towards girls as his divine form, who has only affection as a bridegroom and who says absurd lies? We saw him in SrI brindhAvanam, coming mercifully under the canopy of garudan’s wings, who was protecting him from the widespread sunlight, above.
vyAkyAnam (Commentary)
mAlAyp piRandha – it appears as if his deep love towards girls had taken a divine form. thaiththirIya upanishath Anandhavalli 1-1 says “sathyam gyANam anantham brahma l yO vEdha nihitham guhAyAm paramE vyOman l sOS’nuthE sarvAn kAmAn saha brahmaNA vipaSchithEthi” (one who comprehends that brahmam [supreme being] which has eternity and wisdom as its form and which is inestimable, resides inside a cave which is one’s heart, enjoys all the auspicious qualities of brahmam, who is omniscient, in parama padham). vEdham said that emperumAn, in his supreme form, has qualities such as gyAnam (knowledge) as his form. In the same way, in his form during incarnation, she says that he has affection as his form. Did not she address him as mAlE (one who has affection towards his followers) in thiruppAvai 26!
nambiyai – while one quality of affection was mentioned for his divine form as an indication, he is full of all the auspicious qualities which have not been mentioned. She says that by manifesting his deep love towards them, he creates deep love in them towards him, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 17-16 “sarvEshAm hi sa dharmAthmA varNAnAm kuruthE dhayAm l chathurNAm hi vayasthAnAm thEna thE thamanuvrathA: ll” (That rAma, who is the epitome of righteousness, shows his mercy on the four varNas [brAhmaNa, kshaththriya, vaiSya and Sudhra] as well as to people in the four stages of life [infancy, adolescent, youth and old age] and to all others. They are also affectionate towards him).
ElAp poygaL uraippAnai – one who says many absurd lies. Looking at him when he was coming with a streak of turmeric and fine grade of sandalwood paste on his divine form, indicating that he had been together with a girl, if a herd-girl asked him “From which girl did you get these marks?” he would respond “Apart from you, from which girl could I get these marks? Do I know any girl other than you?” If we have to listen to only truths, should we not have to go to SrI rAmAvathAram, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 2-32 “priyavAdhI cha bhUthAnAm sathyavAdhI cha rAghava:” (SrI rAma will say only what is dear to all creations. He will speak only the truth)? Did not SrI rAma have the eminence of speaking only the truth? Isn’t the indication for truth defined as that which is speaking what has been seen, as said in “yadhAdhrushtArtha vachanancha”? perumAL’s (SrI rAma’s) words would reveal what is actual, creating benefit for all. Since he is famous for not speaking two words contradictorily, his words will be accepted immediately as truthful. On the other hand, kaNNa pirAn’s word, though appearing as false since they would be contradictory, since they create benefit only [for his followers], will be truthful in the effect mode. Thus, in SrI rAmAvathAram, truth and in krishNAvathAram, lies, would be the refuge for his followers.
SrI rAma would be synchronised in his faculties of mind, word and action, not speaking in contradiction, protecting his followers. kaNNan, even by lowering his eminence, will protect his followers, by saying lies. During the mahAbhAratha war, he made daylight to appear like night, took to weapons after vowing that he would not take up weapons and indicated the vital parts of enemies such as dhuryOdhana, protecting the pANdavas.
poygaL uraippAnai – kaNNan will speak, not one or two, but a hundred thousand lies which would appear like truths.
ingE pOdhak kaNdIrE – it is clear that his lies are very much acceptable.
Now, we come to that part of pAsuram where the respondents give their answer.
mElAl parandha veyil kAppAn vinadhai siRuvan siRagennum mElAppin kIzh varuvAnai – nampiLLai would mercifully say, with total engagement [with ANdAL’s words] “garudan spreads his wings as a canopy in order to protect emperumAn from sunshine which has spread wide, above. ANdAL calls him as vinathai siRuvan, to indicate that he is a SEshabhUthan (servitor) to her too. How amazing is this! Isn’t one, who is holding an umbrella to emperumAn, subordinated to her as a servitor from birth!” Moreover, there is information in mahAbhAratham that kadhru, garuda’s step mother, made his [garuda’s] mother vinathai as her slave and made her stand in sunlight. At that time, garuda gave her shade by spreading his wings. He [nampiLLai] would engage with that incident too, saying that the term vinathai siRuvan would refer to that also.
mElAppin kIzh varuvAnai virundhAvanaththE kaNdOmE – just as jatAyu had spread his wings to provide shade to his elder brother sampAthi, garuda had provided shade for kaNNa pirAn too by making his wings as a canopy such that sunlight did not fall on him. We saw kaNNa pirAn, playing under that shade, in SrI brindhAvanam.
Next, we will consider the 4th pAsuram of this decad.
adiyEn krishNa rAmAnuja dhAsan
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