kaNNan ennum karum deyvam - 4

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr

tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi XIII– kaNNan ennum

karum deyvam

 

pASuram 13.4(thirteenth tirumozhi-pAsuram 4 ArE

ulakattAr )

 

kaNNanin vAic cuvai enakku vENDum

 

ArE ulagattu ARRuvAr Ayar pADi kavarndu uNNum

kAr Eru uzhakka uzhakkuNDu taLarndum muRIndum

kiDappEnai

ArA amudam anaiyAn tan amuda vAyil URiya

nIr tAn koNarndu pularAmE parukki iLaippai nIkkIrE

 

 

A. From SrImAn SaDagOpan's tamizh treatise

 

This dark-hued kaNNan, who has the pastime of

attracting the AyarpADi girls by His beauty, is

torturing me more and more (by not coming to me), and

I am very sick and weak as a result. There is no one

in this world that can console me and make me feel

better. This ArAvamudhan is sweet like nectar, and no

amount of enjoyment of Him can satiate the thirst of

those who enjoy Him. If you can bring the fresh

nectarine juice from this aparyAptAmRta svAmi’s mouth

and give it to me for me to drink, may be you can keep

my body from being dehydrated, and I may feel a bit

less exhausted as a result.

 

B. Additional thoughts from SrI PVP:

 

ArE ulagattu ARRuvAr: There is no one in this world

who can console me. Even SItA pirATTi cannot console

me. She could hold on to her life because she was

very certain that rAma would come and vanquish lankA

with His arrows and take her with Him “tat tasya

sadRSam bhavEt” (rAmAyaNam sundara kANDam 39-30). She

was well aware of rAma’s and lakshmaNa’s determination

and so did not get agitated just as ganges water

remains clear even during rainy season (“rAmasya

vyavasAya~jnA” – sundarakANDam 19-4). She also knew

His vratam to protect those who depended on Him (“Etat

vratam mama” yuddha kANDam 18-33). Hasn’t rAma told

sItA herself “ I will never betray any one who has

even a little love for me” and “if I happen to betray

them, I shall not live any more” (“apyaham jIvitam

jahyAm” – AraNya kANDam 10-19)? But kaNNan is not

like rAma, and as one who has borne the brunt of His

mischiefs, I can’t trust what He will do, and so I

have no hope.

 

AyarpADi kavarndu uNNum – He Who attracts the whole of

AyarpADi with His charm;

 

AyarpADi kavarndu uNNum – It is the lifetime job of

kaNNan to attract all the girls of AyarpADi and

delight in this achievement. (SrI T. S. rAjagOpAlan)

 

kAr Eru – He Who is like a charming black bull;

 

uzhakka – He tortures me with all this charm.

 

uzhakkuNDu taLarndum muRindum kiDappEnai – I, who am

thus tortured, broken down, and weak. He stampled on

my mind and totally destroyed it; even my bones are

brittle now and I look like I cannot be put together

in one piece.

 

ANDAL is so attracted to kaNNan, that its impact on

her is as if He is directing all His love all at once

towards her that He would otherwise direct towards the

five lakhs of girls in AyarpADi. She is completely

shredded to pieces, her mind is unable to bear His

separation, and her body is falling apart.

 

ArA amudam anaiyAn – He Who is like the ArA amudam,

the insatiable nectar.

 

amuda vAyil Uriya nIr: The nectar from His sacred

mouth.

 

In SrI rAmAyaNam, hanuman brought the sanjIvi malai

which had two herbs, viSalyakaraNi and sandhAnakaraNi;

viSalyakaraNi helped in removing the arrows that had

pierced the bodies of the vAnara-s; sandhAnakaraNi

healed the wounds caused by the piercing of the

arrows. SrI PVP comments that ArAvamudan is like the

viSalyakaraNi and sandhAnakaraNi to ANDAL. SrI PuttUr

Krishnaswamy aiyengAr elaborates that it could mean

that kaNNan is both these herbs for her (anaiyAn – all

or total), but also gives a more interesting

explanation: kaNNan is the viSalyakaraNi (one who

removes the arrow – “kaDaikkaN ennum ciRaikkOl” or

ambu – NT 13.4), and the sacred water from His mouth

is the sandhAnakaraNi that heals the wound caused by

the arrows that pierced her heart.

 

tan amuda vAyil Uriya nIr tAn koNarndu: In the

previous pAsuram, she wanted the garland that had the

touch of several parts of His body to be placed on her

chest. That has not happened. Now she is saying – at

least try to get me something from one part of His

body – namely the sacred water from His mouth.

 

pularAmE parukki: Before my body totally dehydrates

and dries out, bring that water and sprinkle on me and

make me drink that. Just as umizhnIr (water spit from

the mouth) becomes a medicine for snake-bites, she

wants her disease to be cured by water from kaNNan’s

mouth.

 

iLaippai nIkkIrE: Ideally, He needs to be brought

here in order to cure my disease. Since you are not

able to do that, get me His tiruvAi amuda nIr and try

to at least temporarily remove my distress.

 

C. Additional thoughts from SrI UV:

 

kAr Er uzhakka, uzhakkuNDu, talarndum muRindum

kiDappEnai – The great majestic Bull is trampling on

me, and so trampled, I am weak and broken to pieces.

 

Ayar pADik kavarndu uNNum: This can be interpreted in

two ways: He gave Himself easily to everyone in

tiruvAippADi; why can’t He let Himself be enjoyed by

me also? Or, He loved AyarpADi; He loves me as much

as the whole AyarpADi loved Him; still He is making me

suffer like this.

 

gOdai’s desire is to drink His tiruppavaLa vAi amudam;

but, thinking that there is no one who will be able to

fetch it for her, she says “ArE ulagattAr”. When her

folks say “what do you need? We will try our best”,

then she expresses her desire in the coming lines. It

is really her secret desire that they should bring Him

to her.

 

 

Abbreviations:

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

PVP= SrI periyavAccAn piLLai

PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr

UV = SrI uttamUr vIrarAghavAcAriyAr

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

 

aDiyAL,

kalyANi kRshNamAcAri

 

(Articles on nAcciyAr tirumozhi are available at:

http://www.geocities.com/Athens/Troy/7673/azhwars/nachiyar.html

maintained by SrI venkaT aiyengAr of SrI villiputtUr)

 

 

 

 

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