kannanai ninaiththaalum sugame - post 14

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Dear SrivaishNava perunthagaiyeer,

 

In the previous post we enjoyed thirumangai aazhvaar saying "kaNNanE en than

kaarmugilE ena ninainthittu uLam kaninthirukkum adiyavar thangaL uLLaththuL

ooriya thEnai". This thinking of kaNNan results in honey in the mind- just

recall our topic of this series - it is kaNNanai ninaiththaalE sugam-

kaNNanE enRaal "uLLaththil thEn- naavil adhan suvai"- if you say krishNa-

kaNNaa- then you have honey in heart - that sweet taste in the tongue - oh

krishnaa- result -kaNgal pani arumbu kaattum- kattum -eyes dew.

 

The ending words of the sempon seikoil padhigam verses are

kaNdu koNdu uyinthu ozhinthEnE in paasurams 1, 3, 4, 5

kaNdu naan vaazhnthu ozhinthEnE in paasuram 2

kaNdu koNdu allal theernthEnE in pasuram 6, 7

vaNangi naan vaazhnthu ozhinthEnE in paasuram 8, 9 [as we have seen

in previous post].

 

This "thEnE" ending also brought the sweet memories of the thiru viNNagarath

thEn- thiruviNNagar honey - oppiliappan honey served by Sri Sampath

Rangarajan few weeks back.

 

This "thEnE" brings into focus another padhigam where thirumangai aazhvaar

says "I asked who is this person, "ivar aar en kol ena attabuyakaraththEn

enRaarE" for which the lord replied me, "I am the honey" of ashtabuyakaram

dhivya kshEthram [near kaanchipuram].

 

This triggered thoughts of writing on this padhikam by adiyen when Sriman

MadhavakkaNNan was translating the periya thirumozhi in the net [i wrote on

this topic in the other net, may be two years back, when I was a member in

that net at that time]

 

Quote:

In the thiru ashtabujakaram group of paasurams, the last line reads

'attabuyakarath thEn enRarE' in the 4000 divya prabandam books (2 books

published by different persons) I have. But Srimaan Madhavakkannan Swamy

(MK) has mentioned attabuyakaraththaan. Please advise me, if, I have to

correct both the books for any printing mistake, and if I am wrong.

 

Attabuyakaraththaan is one residing in the place called attabuyakaram.

Further attabuyakaraththaan- avan - III person - a sort of anniyaththanam -

separation is inherent in this addressing. Whereas, if, it is addressed as

attabuyakarath thEn, immediately honey is in the tongue. Even while

pronouncing the word, an intimacy developes. 'KaNNamma enRa pEr sollum

pothilE enthan naavilE amudhu ooruthE' says a krishna baktha who enjoyed

kannan as kannamma, as his ardent lover.

 

Also a thought went like this- in kongu tamil dialect, words end as 'enna

solluthEn' etc for the first person while talking. So the poet might have

written as though the Lord uses the same dialect as kongu locals speak. But

this kshetram is not in Erode or Darmapuri district, but in Kancheepuram

where the dialect is clear. So no chance for the poet to use such a dialect.

 

 

The lord answers the vanchi, parakaala naayaki (PN), as I am the thEn.

Because she is in love, He is the sudha rasam or madhu rasam for her.

Perhaps, he only said attabuyakaraththaan only but she heard it as thEn

(because of kaathanmai) and recorded in the paasuram as thEn.

 

The colour confusion for PN is very much prevalent in this kshetram also.

IruNda ambutham pOnRu

Amchudar pOnRu

Alai kadal pOnRu

Karunkadal pOnRu

POthavizh kaayaam poo neelam

Punaintha mEgam

Kaaviyoppaar

KadalEyumoppaar

According to the mental faculty at the moment, the colour of the Lord also

changes for PN. The bakthaas can link the 'kaakkai chiraginilE nandalala'

for added taste here.

 

Thanjam ivarkku en valaiyum nillaa nenjamum thammathE sinthiththErku

Vanji marungul nerunga nOkki vaai thiranthu onRu paniththathu uNdu

Nanjam udaiththivar nOkkum nOkkam naan ivar thammai ariya maattEn

Anjuvan ivar aar kol enna attabuyakaraththEn enRaarE.

 

Just do a little readjustment of words in this paasuram. Then it is really

thEn, honey. When she heard the name attabuyakaraththEn, the body bent in

prostration and in love, with the idea of taking saraNaagati -thanjam

ivarkku ena vaLaiyum (en -ena -the poetic license to shorten).

 

The basic character of the mind is nicely described as nillaa nenjam. It

will not stick to one thought and be there at least for few seconds. It will

jump immediately to another. So, it is nillaa nenjam. Here Arjunaa's words

are on the mind -the manam is worth considering.

Chanchalam hi mana: krshna pramathi balavad druDam

Thasyaaham nigraham manyE vaayOriva sudushkaram - 6 - 34 bhagavath geethaa

 

Hey krishnaa, the mind is wavery in nature, shaky to its core, strong

basically. I consider, to control this mind, it is difficult like

controlling the wind. So nillaa nenjam.

 

But this nillaa nenjamum sinthithErku thammathe. Since PN is always thinking

about attabuyakaraththEn, she is qualified to call herself as

sinthiththErku. Since the thoughts are on him the nillaa nenjam has

surrendered to attabuyakaraththEn - so thammathE. So she declares my mind

though wavery in nature is already fixed on him. So first it is bodily

saranaagati - next mentally surrendered.

 

Next she decalres 'vanji marungul nerunga nOkki vaai thiranthu onRu

paNiththathu uNdu' - he came very near me and said one thing- what is that?

- simple- the acceptance of the saranaagati and assurance of the moksham -it

cannot be said openly you see - so nerunga nOkki vaai thiranthu onru

paNiththathu.

 

After that 'ivar nokkum nanjam udaiththu - his paarvai is having poison -

towards whom? - those who are desirous of doing harm to his bhagavathaas

like PN. She has realised that his paarvai is with kaarunyam to her, but at

the same time opponents to her etc have to be afraid of. Is it not said

that Narasimhan with all his fury towards hiraNyakasibu was at the same time

having kaaruNyam to prahlaada who was also standing in the same place. You

may wonder both are possible at the same time. But proof is available in the

narasimha avathaaram.

 

Naan ivar nokkam thannai ariya maattEn- athanaal anjuvan. I do not know his

idea or aim, why suddenly he sees like this (with nanjam). As a result of

this ignorance on his nOkkam- anjuvan, otherwise I am not at all afraid,

because he has identified himself to me as attabuyakaraththEn.

 

Any doubts about who issues the acceptance chit for prapatti- visit

attabuyakaram and realise for yourself. Already Srimaan Murlidhar Rangaswamy

has said 'tad vishno: paramam padam sadaa pascyanti sooraya' in

attabuyakaram. Enjoy the thEn by reading once more Dasan Vasudevan M.G.

-- Unquote.

 

Thirumangai aazhvaar says

kaLankani vaNNaa kaNNanE en than kaarmugilE ena ninainthittu

uLam kaninthirukkum adiyavar thangaL uLLaththuL ooriya thEnai

theLintha naanmaRaiyOr naangai nannaduvul semponsei kOilin uLLe

vaLam koL pErinbam manni ninRaanai vaNangi naan vaazhnthu ozhinthEnE

semponsei koilil pErinbam manni ninRaanai- in the kshEthram of

semponseikoil, the lord is there as the happiness personified. I surrendered

to this lord and lived, later became one with him.

 

If that "krishnath thEn" - honey is continuously enjoyed- [see it is

"kaNNanai ninaiththal sugam" again] -what will happen to such a bhakthaa-

krishna will come and occupy the eyes first and then the mind completely of

such a bhakthaa- hey, you, the helping people, please push me to such a

kshEthram called kuRungudi. See the verse

"avan kaNNagaththum manaththagaththum agalaa koRRavan aagiduvaan

anthak koRRavan muRRu ulagu aaLi ninRa kuRungudikkE ennai uyththidumin"

says thirumangai aazhvaar in the thiruk kurungudi kshEthra padhigam- 9-5- 1

to 10.

 

AandaaL also says this "ennai uyiththidumin" so that she can join that

kaNNan- see her verse

 

KaRRinam mEikkilum mEikkap peRRaan kaadu vaazh sadhiyum aagap peRRaan

PaRRi uralidai aappum uNdaan paavigaaL ungalukku Echchuk kolO

KaRRana pEsi vasavuNaadhE kaaligaL uyya mazhai thaduththu

KoRrak kudaiyaagavEnthi ninRa gOvardhanaththu ennai uyiththidumin.

-12th padhigam naachchiyaar thirumozhi.

 

See the natural sympathy of a lady towards the child kaNNan who was laughed

at by the ladies and others. PaavigaL- oh sinners- for you, is it laughing-

my kaNNan has struggled in several ways.

 

AaNdaaL does not stop with one place. All places where krishna's feet

tramped upon she wants to tread in those places so that she can feel at home

and enjoy that oneness with the lord krishna.

See aaNdaaL saying

* maduraip puRaththu ,

* aaippaadikku,

* nandha gopaalan kadaithalaikku,

* yamunaik karaikku,

* kaaLiyan poigaik karaikku,

* paththa vilOchanththu

* paaNdi vadaththu

* gOvardhanaththu,

* dhuvaraapathikku ennai uyiththidumin.

All these places are closely related to kaNNan.

 

See same sentiments are echoed by sri kooraththaazhvaar in athimaanusha

sthavam verse 49

 

GOvardhaO girivarOyamunaa nadheesaa

Brundhaavanam cha madhuraa cha puree puraaNee

Adhyaapi hantha sulabhaa: kruthinam janaanaam

EthEbavach charaNa chaara jushaa: pradEsaa:

 

We will continue to enjoy krishna with back drop og govardhana giridhari in

few more posts before concluding the series.

 

Dhasan

 

M.G.Vasudevan