nAcciyAr tirumozhi XII– maRRu irundIrgaTku 8

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

SaraNam

 

nAcciyAr tirumozhi XII–

maRRu irundIrgaTku

 

 

pASuram 12.8 (twelfth tirumozhi – pAsuram 8 kaRRinam

mEykkavum)

 

kaRRinam mEykkavum mEykkap peRRAn kADu vAzh Sadiym

Agap peRRAn

paRRi uraliDai Appum uNDAn pAvigAL ungaLukku Eccuk

kolO?

kaRRana pESi vaSavuNAdE kAligaL uyya mazhai taDuttuk

koRRak kuDaiyAga Endi ninRa gOvardhanattu ennai

uyttiDumin

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

The womenfolk try to advice godai against her wanting

to go to kaNNan. They ask her: “Why are you pining

for this kaNNan who has the livelihood of just looking

after cows, who was born in the caste of cowherds

living in the forest and away from home, and who got

caught stealing butter and got punished by being tied

to a mortar”. This makes godai very mad and she

chides them in return: “Oh, sinners! Why are you

looking at His guNams as faults? That is all what

your intelligence level is. Do not get any more

chidings from me. Instead, please take me to the

gOvardhana malai that He held like an umbrella to save

the cows and Ayar kulam from the wrath of indra”.

 

B. Additional thoughts from SrI PVP:

 

kaRRinam mEykkavum …. Agap peRRAn: In truth, He is

the Prince who is served and looked after by nitya

sUris; He is “vAn iLavarasu” (periyAzhvAr tirumozhi

3-6-3). But, as tiruvAimozhi 10-3-10 declares, He is

“tivattilum pasu nirai meyppu uvatti senganivAi engaL

Ayar dEvE” - He appeared in tiru AyypADi and loved

the grazing of the cows more than being in parama

padam. Just as tiruneDum tAnDakam 16 declares (“kanRu

mEyttu inidu uganda kALAi”), He felt immensely happy

looking after the cows which were incapable of looking

after themselves. As if to remove the “deficiency”

that He was never born, He took birth in the Ayar

kulam, and went looking for grass and water in the

forests and spent time with the cows.

 

At least in rAma avatAram, when Lord rAma ended up

living in the forest, those who wanted to make adverse

comments on Lord rAma could say that “He was driven

away from the country by His father”. In my kaNNan’s

case, even this cannot be said, and His life in

forest was His own choice.

 

paRRi ural iDai Appum uNDAn: In truth, He is the One

who binds the jIva-s in samsAra, and the Only One who

can relieve them from this bondage also, as declared

in the upanishads:

 

“pradhAna kshetra~jna patir guneSah

samsAra bandha sthiti mOksha hEtu:” ( SvetASvatara

upa. 6-16)

 

(He is the swAmi for prakrti and the jIva; He is full

of countless auspicious qualities; He is the paramAtmA

who is the cause of the bondage of samsAra or release

from it).

 

But He decided to get Himself be tied to a mortar by

an Aycci, and pretended that He could not relieve

Himself from that, just to please her.

 

He longed for the butter that had been touched by

people who loved Him, and when He did not get it

directly, He decided to take it Himself, and let

Himself be tied and beaten. All this is His mahA

guNam, and you ignorant beings consider all these as

His blemish.

 

pAvigAL: Every single thing that you count against

Him is in fact an example of His mahA guNam. What

great sinners you are that you are not able to realize

this simple fact!

 

ungaLukku Ecchu kolO: Since you think of good traits

as bad ones, it looks like you are all born in the

same muhUrtam as SiSupAlan. Instead of being like

ones born in our kuDi, who faint at the very thought

of His being bound to the mortar - (tiruvAimozhi

1-3-1 “ettiRam uralinODu iNaindu irundu Engiya

eLivE), you are defaming Him instead!

 

kaRRana pESi vaSavu uNAdE: Don’t use all your

“knowledge” to heap blame on Him, and get

return-chidings from me.

 

kAligaL uyya mazhai taDuttuk koRRak kuDaiyAga Endi

ninRa: In order to protect the cows that do not even

realize that they are being protected and the equally

ignorant cowherds from the incessant rains, He took

the mountain and held it as an umbrella; without

thinking of His strain, He was bent on protecting the

others! [[ He is “kunRu eDuttu Anirai kAtta pirAn” –

periyAzhvAr tirumozhi 3-4-4 and He is “kunRam Endik

kuLir mazhai kAttavan” – tiruvAimozhi 3-3-8; ANDAL

pays tribute to “kunRu kuDaiyAi eduttAi guNam pORRi”

in tiruppAvai 24]].

 

koRRak kuDaiyAga Endi ninRa gOvarttanattu ennai

uyttiDumin: Take me to the location of the gOvardhana

mountain which He is holding single-handedly, so that

I can give Him a hand and thus assist Him.

 

C. Additional thoughts from SrI UV:

 

“With your poor knowledge, all you can see is that He

looked after cows, He lived away from home and in

forest, that He was caught stealing butter and was

tied to a mortar and beaten up. Since you are great

sinners, you are not able to realize that even while

looking after the cows, He easily destroyed

vatsAsuran, He lifted the govardhana mountain with His

one finger, and He killed the two asura-s who appeared

in the form of two trees as when He was just of

crawling age. He corrected the gokulam residents who

were spending all their wealth in worshipping other

dEvatA-s and made them do gOvardhana pUjA and thus

worship Him alone instead. Perhaps, He makes sure

that sinners like you will not see His greatness by

design, by His mAyA”.

 

SrI UV also gives an interpretation to the words in

the first two lines that serves as ANDAL’s rebuke to

the folks who are finding fault with His looking after

the cows, His living in the forest, and His being tied

to the mortar. He achieves this by interpreting the

first few words as “kaRRinam meykkavum Eykkap peRRAn”,

and by giving specific interpretations to the word Aga

in “Agap peRRAn”, and to the word paRRi in “paRRi ural

iDai”.

 

According to his interpretation, kaNNan took to

looking after the cows just to deceive the ignorant

ones about His greatness (Eykka – to deceive, to

mislead). So the sequence will be “Eykka, kaRRinam

mEykkavum peRRAn”. Similarly, “Aga, kADu vAzh SAdiyum

peRRAn” – Aga - In order to enrich the lives of those

who are living in the forest, kADu vAzh SAdiyum

peRRAn – He willingly took birth in the race of people

who live in the forest. And, “paRRi, ural iDai Appum

uNDAn”: paRRi – In order to break the two trees in the

form of the asura-s; ural iDAi yAppum uNDAn He decided

to get bound to the mortar.

 

koRRakkuDai: this is in remembrance of her father’s

statement “gOvardhanam enum koRRakkuDaiyE”

(periyAzhvAr tirumozhi 3-5)

 

Abbreviations:

------------------

PVP= SrI periyavAccAn piLLai

PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr

UV = SrI uttamUr vIrarAghavAcAriyAr

 

sarvam SrIman nArAyaNAyeti samarpayAmi.

 

aDiyEn,

kalyANi kRshNamAcAri

 

 

 

 

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