SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:<\/p>\n\n\n\n
Full series<\/a> >> Fourteenth decad<\/a><\/p>\n\n\n\n << Previous<\/a><\/p>\n\n\n\n avathArikai (Introduction)<\/strong> \u2013 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.<\/p>\n\n\n\n mAlAyp piRandha nambiyai mAlE seyyum maNALanai<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n mAl Ay piRandha nambiyai<\/em> \u2013 it could be said that he was born with affection (towards girls) as his form Simple Translation<\/strong><\/p>\n\n\n\n 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\u2019s wings, who was protecting him from the widespread sunlight, above.<\/p>\n\n\n\n vyAkyAnam (Commentary)<\/strong><\/p>\n\n\n\n mAlAyp piRandha<\/strong> \u2013 it appears as if his deep love towards girls had taken a divine form. thaiththirIya upanishath Anandhavalli 1-1 says \u201csathyam gyANam anantham brahma<\/em> l yO vEdha nihitham guhAyAm paramE vyOman<\/em> l sOS\u2019nuthE sarvAn kAmAn saha brahmaNA vipaSchithEthi<\/em>\u201d (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\u2019s 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<\/em> (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<\/em> (one who has affection towards his followers) in thiruppAvai 26<\/a>!<\/p>\n\n\n\n nambiyai<\/strong> \u2013 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 \u201csarvEshAm hi sa dharmAthmA varNAnAm kuruthE dhayAm<\/em> l chathurNAm hi vayasthAnAm thEna thE thamanuvrathA<\/em>: ll\u201d (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).<\/p>\n\n\n\n ElAp poygaL uraippAnai<\/strong> \u2013 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 \u201cFrom which girl did you get these marks?\u201d he would respond \u201cApart from you, from which girl could I get these marks? Do I know any girl other than you?\u201d 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 \u201cpriyavAdhI cha bhUthAnAm sathyavAdhI cha rAghava<\/em>:\u201d (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\u2019t the indication for truth defined as that which is speaking what has been seen, as said in \u201cyadhAdhrushtArtha vachanancha<\/em>\u201d? perumAL\u2019s (SrI rAma\u2019s) 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\u2019s 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.<\/p>\n\n\n\n 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.<\/p>\n\n\n\n poygaL uraippAnai<\/strong> \u2013 kaNNan will speak, not one or two, but a hundred thousand lies which would appear like truths.<\/p>\n\n\n\n ingE pOdhak kaNdIrE<\/strong> \u2013 it is clear that his lies are very much acceptable.<\/p>\n\n\n\n Now, we come to that part of pAsuram where the respondents give their answer.<\/p>\n\n\n\n mElAl parandha veyil kAppAn vinadhai siRuvan siRagennum mElAppin kIzh varuvAnai<\/strong> \u2013 nampiLLai would mercifully say, with total engagement [with ANdAL\u2019s words] \u201cgarudan spreads his wings as a canopy in order to protect emperumAn from sunshine which has spread wide, above. ANdAL calls him as vinathai siRuvan<\/em>, to indicate that he is a SEshabhUthan<\/em> (servitor) to her too. How amazing is this! Isn\u2019t one, who is holding an umbrella to emperumAn, subordinated to her as a servitor from birth!\u201d Moreover, there is information in mahAbhAratham that kadhru, garuda\u2019s step mother, made his [garuda\u2019s] mother vinathai as her slave and made her stand in sunlight. At that time, garuda gave her shade by spreading his wings.\u00a0 He [nampiLLai] would engage with that incident too, saying that the term vinathai siRuvan<\/em> would refer to that also.<\/p>\n\n\n\n mElAppin kIzh varuvAnai virundhAvanaththE kaNdOmE<\/strong> \u2013 just as jatAyu had spread his wings to provide shade to his elder brother sampAthi<\/em>, 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.<\/p>\n\n\n\n Next, we will consider the 4th<\/sup> pAsuram of this decad.<\/p>\n\n\n\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n\n\n\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n\n\n\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama: Full series >> Fourteenth decad << Previous avathArikai (Introduction) \u2013 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 maNALanaiElAp poygaL uraippAnai … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,12],"tags":[],"class_list":["post-54661","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-nachchiyar-thirumozhi"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54661","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=54661"}],"version-history":[{"count":4,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54661\/revisions"}],"predecessor-version":[{"id":54688,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/54661\/revisions\/54688"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=54661"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=54661"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=54661"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
ElAp poygaL uraippAnai ingE pOdhak kaNdIrE<\/em>
melAl parandha veyil kAppAn vinadhai siRuvan siRagu ennum<\/em>
mElAppin kIzh varuvAnai virundhAanaththE kaNdOmE<\/em><\/p>\n\n\n\n
mAlE seyyum maNALanai<\/em> \u2013 as a bridegroom, carrying out only affection
ElA poygaL uraippAnai<\/em> \u2013 kaNNapirAn who says absurd lies
ingE pOdhak kaNdIrE<\/em> \u2013 did you see him here?
mElAl <\/em>– above
parandha<\/em> \u2013 widespread
veyil<\/em> \u2013 sunlight
kAppAn<\/em> \u2013 to prevent (from falling on emperumAn\u2019s divine form)
vinadhai siRuvan ennum mElAppin kIzh varuvAnai<\/em> \u2013 that perumAn who mercifully comes
under the canopy of garudan\u2019s wings
virundhAvnaththE kaNdOmE<\/em> \u2013 we saw him in SrI brindhAvanam<\/p>\n\n\n\n
pramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
pramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
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