nAcciyAr tirumozhi XIII– kaNNan ennum karum deyvam 6

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr

tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi XIII– kaNNan ennum

karum deyvam

 

pASuram 13.6(thirteenth tirumozhi-pAsuram 6 naDai onRu

illA )

 

kaNNanin tiru aDip poDiyaip pUSu~ngaL

 

naDai onRu illA ulagattu nanda gOpan magan ennum

koDiya kaDiya tirumAlAl kuLappuk kURu koLappaTTu

puDaiyum peyaragillEn nAn pOTkan miditta aDippATTil

poDittAn koNarndu pUSIrgaL pOgA uyir en uDambaiyE

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

There is no one in this world that can tell this

nanadagOpan kumaran kaNNan of the mistreatment He is

meting out to me. He is behaving selfishly, is

merciless, and is hurting me like a bull which keeps

stampeding on the same ground over and over again. I

am powerless to even move from one side to the other,

and He has the nature of taking hold of other girls’

minds after He is finished hurting me. All the same,

please get at the least the dust from the place where

His Holy feet have trodden, and apply it all over my

body from which my life refuses to leave me because He

has control over it and I don’t.

 

B. Additional thoughts from SrI PVP:

 

naDai onRu illA ulagattu: naDai is like a rule or

ordinance; already, in this world, the accepted rules

for “who can and cannot do certain things” have been

severely undermined. The world has become unruly.

After this kaNNan was born, because of the way He

tortures girls like me, this world order has totally

gone astray. The world has become several times more

unruly. At least now, when I am lying immobile

because of His torture, if He shows up in front of me,

it will seem like some remedial measure for His unruly

behavior.

 

nanda gOpan magan ennum: How is it that such a cruel

boy was born to a good person like nanda gOpan?

 

gOdai has always thought of nanda gOpan as an

instrument for getting to her kaNNan. She woke him up

in tiruppAvai-17 with “emperumAn nandagOpalA

ezhundirAi” when she was not in praNaya kalaham, and

called Him through His association with nandagopan;

now, when she is in the UDal mood, she also recalls

His association with nandagopan - “this kind of a boy

for that man?”, in an insulting tone pointing to

kaNNan’s relation to him. Not long ago, she beseeched

her folks to leave her in nandagOpAlan’s house yard

“nandagOpAlan kaDait-talaikkE naLLirut-kaN ennai

uittiDumin” (NT 12-3). This was because nanadagopan

is “ambaramE taNNIrE SOrE aRam Seyyum emperumAn

nandagOpAlan” (tiruppAvai-17) – one who was a great

soul who was a parama-dhArmikan who supported everyone

and made sure that their all kinds of needs were met

properly. He was a great and noble person like

SiriyAttAn, who would not bear even a small grass

blade being stepped on.

 

koDiya : Heartless, cruel. When she called

“nandagOpan magan”, she meant to pay a compliment to

nandagOpan. But, when she wants to imply that kaNNan

has become a torturer, she uses the word “koDiya” and

indirectly attacks nandagOpan also; she says kaNNan

has surpassed nandagOpan in wickedness. The feeling of

hatred about kaNNan is now spilling over towards His

parents also.

 

kaDiya : selfish. There are some selfish people who

look after their own good but without harming others.

This kaNNan is not like that. No matter how much the

others are suffering, He will proceed with doing

whatever is of selfish interest to Him, without

worrying about others’ suffering.

 

tirumAlAl : As gOdai says: “an~ja urappAL asOdai

ANADa viTTiTTirukkum” (NT 3-9) and “peRRa tAi

vEmbEyAga vaLarttALE” (NT 13-7), yasOdai and

nandagOpan have gotten a “koDIya kaDiya “ magan. It

is their fault that they brought Him up to be this

kind of a child. Because ANDAL has been unsuccessful

in attaining Him, she is assigning blame to everyone

who has a role in attaining Him, including periya

pirATTi, in her role of purushakAratvam. periya

tirumozhi 8-10-1 talks about how periya pirATTi fed

Him with her kamala nOkku “vaNDAr pUmAmalar ma~ngai

maNanOkkam uNDAnE”. When gOdai uses the word

‘tirmAlAl’, she implies that periya pirATTi also has

made Him grow with kaDumai and koDumai and so, there

is no point in showing hatred towards kaNNan.

 

Since gOdai is crying out loud because of the pangs of

her separation from her lover, she is directing her

hatred towards all those who can be “purshAkAra-s” –

instrumental in getting to Him.

 

nammAzhvAr did the same thing in tiruvAimozhi 1-4-7

“en pizhaiyE ninaindaruLi aruLAda tirumAlArkku”; When

referring to the lack of His blessings, AzhvAr refers

to emperumAn through His association with tiru or

periya pirATTi, whose role is one of purushakArattvam.

So if He is not showering His blessings, the fault

is with periya pirATTi. pUrvAcArya-s usually comment

on this line thus: “when he is saying tirumAl – he is

talking about periya pirATTi’s purushAkArattvam”.

The interpretation is that nammAzhvAr is showing his

displeasure at periya pirATTi’s role – or the absence

of it, which has led to His not showering His

blessings on AzhvAr.

 

SrI nanjIyar asked SrI piLLAn “it does not sound right

to talk about purshAkAram when He is not showering His

blessings - aruLAmai; what is the idea behind this?”

piLLAn said : “He learned to torture us like this by

doing ‘gurukulavAsam’ with periya pirATTi and that is

why nammAzhvAr is hating Her also”. When SrI nanjIyar

conveyed this to SrI bhaTTar, the latter agreed with

the interpretation saying “he (nammAzhvAr) is thinking

of Her as the means of getting to Him; so he is hating

Her for not being able to get Him saying She is the

reason for the same”.

 

kuLappuk kURu koLappaTTu: in the forth pAsuram, she

has already said that He is harming her like a

“kArERuzhakka uzhakkuNDu” – like an uncontrollable

bull that is stampeding on her. Here, she is saying

she does not have anyone else to turn to except that

kALai, and He does not seem to have anyone else to

torture; so this bull keeps on stamping on her in the

same place with its toe and tears her apart.

 

puDaiyum peyaragillEn: now, the top priority is not

to see Him; instead, her pain is so severe that it is

enough if she can at least turn from left to right

when she is lying down.

 

nAn: “rAma suffered immensely when sItA was

separated from Him; just like Him, I am going through

suffering for this kaNNan”. It sounds as if her pain

will all go away if only someone tells her that kaNNan

is also suffering equally immensely from separation

from her! But, that kaNNan is not like rAman; He is

One whose feelings are blunted. As if it is not

enough that He has hurt us and inflicted pain on us,

He will actively go and look for other people that He

can hurt also.

 

pOTkan miditta aDippATTil poDittAn koNarndu pUSIrgaL:

when He is going thus to hurt others, all He needs is

His mAya mandira mugam (“maiyal ERRi mayakka un mugam

mAya mandiram tAn kolO” – NT 2-4) – all He needs for

mesmerizing others is His sweet looks; He does not

need the dust under His feet. But, that is all what I

need for sustaining my life. So, bring that dust under

His feet to me.

 

aDippATTil poDi: His way is to go looking for girls

and harm them. Her way is to go and look for the dust

under His Feet for sustaining her life. In one sense,

she follows kaNNan’s way or path.

 

pOgA uyir en uDambaiyE: even if I want to, my life is

refusing to leave my body. The great act of kindness

that will be like nectar to me, is for someone to

bring some weapon or poison and kill me. If you ask

me why I cannot do it myself, the answer is this: this

body belongs to Him; even if I want to, I do not have

the independence to end it myself. I have to sustain

this body for Him.

 

sItA pirATTi said in rAmAyaNam sundara kANDam 28-16:

“I will kill myself with some sharp instrument or

poison; but, who is going to give me either one in

this place?” – She was feeling sad that no one was

there to give her some poison to end Her life.

 

“sA jIvitamm kshipramaham tyajEyam

visheNa SastreNa Sitena vApi |

vishasya dAtA na hi me’sti kaScit

Sastrasya vA veSmani rAkhsasasya ||

 

But sItA pirATTi also tells hanumAn that She will

sustain her life just until She comes to know that He

is trying to recover Her from the rAkshasa (rAmAyaNam

sundara kANDam 36-30). In other words, it is for Him

that She sustained Her life.

 

tAvat-tvaham dUta jijIvisheyam

yAvat pravRttim SruNuyAm priyasya ||

(sundara kANDam 36.30)

 

gOdai is reflecting the same feelings as sItai.

 

C. Additional thoughts from SrI PBA:

SrI PBA nicely captures the sense of this pASuram:

Already the world is full of unfairness and injustice.

This great mahAnubhAvan – kaNNan has taken birth, as

if things were not already bad enough. How could it

happen that such a cruel son is born to such a noble

nandagopan? I have been mangled by the repeated

trampling of this cruel bull beyond recovery, and

can’t even turn from side to side anymore. The only

remedy to help my recovery now is to get the dust from

His Feet; there is no other medicine for me.

 

aDippATTil poDi: aDippADu denotes path or passage.

SrI PBA’s anubhavam is that ANDAL is not even asking

for something that belongs exclusively to Him only

(sAkshAt sambandham); she will be happy with the

dust that has been walked on by Him sometime back,

even if others might have since walked on it

(paramparA sambandham).

 

D. Additional thoughts from SrI UV:

naDai onRu illA ulagattu: While SrI PVP gave the

interpretation that the world was full of violations

of code of conduct, SrI UV gives his primary

interpretation using this as a qualifier for our

kaNNan – kaNNan is One who does not have any respect

for any code of conduct. Or, if this adjective is

used to qualify the world, then SrI UV’s anubhavam is

that this applies to the elders who do not accept the

responsibility to point out to Him that what He is

doing is unacceptable, and this is why the world is

full of violation of code of conduct.

 

tirumAlAl : His prabhAvam of vanquishing His enemies

came from tiru (periya pirATTi) – aprameyam hi

tat-tejah yasya sA janakAtmajA. But now He is

misusing this prabhAvam now against me, treating me as

one of His enemies.

 

pOgA uyir: This life of mine which has been mangled

by Him as if it has been repeatedly stampeded under a

mighty bull’s feet, is not leaving me. Maybe this is

because it has the bhAgyam of still having His

“aDippoDi” – dust under His feet.

 

poDit-tAn koNarndu pUSIrgAL: if you apply the dust

under His feet on my body, I will feel better.

Everyone will all feel sorry to look at my dirty body.

He will also feel that I am here waiting to only serve

Him; that dust has the strength to unite me with my

nAthan just as it united ahalyai with her nAthan

gouthamar. It will have the power to make Him

voluntarily come to me.

 

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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