nAcciyAr tirumozhi XIV – paTTi mEyndOr kArERu 2

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr

tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi XIV – paTTi

mEyndOr kArERu

 

pASuram 14.2 (fourteenth tirumozhi-pAsuram 2 anunga

ennaip pirivu Seydu)

 

kaNNan viLaiyATTaik kANDOm

 

anu’nga ennaip pirivu Seidu Ayar pADi kavarndu uNNum

kuNu’ngu nARik kuTTERRai gOvardhananaik kaNDIrE?

gaNa’ngaLODu min mEgam kalandAR pOla vanamAlai

minu’nga ninRu viLaiyADa virundAvanattE kaNDOmE

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

“Did you happen to see that young bull by name

gOvardhanan, who made me suffer by leaving me alone,

has completely taken over AyppADi, is enjoying every

bit of it, smells of butter all the time, and looks

after the cows?”

“Yes, we have seen that kaNNan who wears vanamAlai and

plays with all His troupe in vRndAvanam. Watching the

beautiful vanamAlai on His dark-hued tirumEni is like

watching the lightning in the midst of the clouds”.

 

gOpAla tApani upanishad talks about His garments which

shine like lightning and His wearing the vanamAlai:

 

“sat punDarIka nayanam mEghAbham vaidyutAmbaram |

dvibhujam gnAna mudrADyam vanamAlinam Isvaram ||

“

 

(“We should meditate on SrI kRshNa paramAtmA who has

eyes resembling the blossomed red lotus flower, a hue

like that of the blue color of the clouds, garments

that shine like lightning, two hands, and who is rich

in knowledge and is wearing a garland made out of

forest flowers”).

 

B. Additional thoughts from SrI PVP:

 

anu’nga ennaip pirivu Seidu: anu’nga – such that I

suffer intensely. He left me to suffer and die. When

He was with me, He said “I will not separate from you,

if I do, I shall not live”. Saying thus, He left me.

Because of this, I have to continue to live, in the

hope that may be I will get to see Him yet, while

suffering intensely because of the separation. Thus,

I cannot totally destroy myself in sorrow. gOdai

refers to this kind of a death-like torture “anu’nga”.

 

ennai - Did He think that like Him, I will also grow

with separation, with separation as the ‘fertilizer’

for my growth?

 

Ayar pADi kavarndu uNNum: SrI PVP gives the meaning

“Akramittu” – forcibly invading, seizing, for the term

kavarndu. He made girls like me (who loved Him)

suffer in separation, but abducted those who did not

have as much love for Him as I have, imprisoned them

in their homes, and enjoyed spending time with them.

If only I had stayed away from loving Him, I would not

have had to experience this kind of pain.

 

anu’nga ennaip pirivu Seidu, Ayar pADi kavarnudu uNNum

– He left me to suffer through separation, and He is

enjoying Himself with the other girls in Ayar pADi.

 

kuNu’ngu nARi: ‘kuNu’ngu’ means “smell of cattle,

butter, etc.”. gOdai loves to enjoy the smell of

butter on kaNNan.

 

Has there been anyone else who had such kind of a

desire? sItApirATTi says :

 

“dIkshitam vrata sampannam varAjina dharam Sucim |

kuranga sR’ngapANim ca paSyantI tvAm

bhajAmyaham || (rAmAyaNam ayodhyA kANDam 16-23)

 

“I am devoted to You, wearing dIkshai and special deer

skin, doing vratam, very pure and having a deer’s

antler in hand”. When rAma was preparing Himself for

the yAgam, sItai was very impressed with her husband,

who was wearing butter on His tirumEni and doing yAgam

wearing deer skin. If His teacher vasishThar says

that He has to observe fast for one day for the

vratam, He will abstain for two days. If vasishThar

says that He should not touch any one else but sItai,

He will keep taking bath again and again even if He

touches sItai.

 

kaNNan is the direct opposite of this AcAra picture!

parA’nkuSa nAyaki falls in love with the anAcAra

vEsham of kaNNan (tiruvAimozhi 4-8-4 ): “kaRaiyinAr

tuvar uDukkai kaDaiyAvin kazhi kOl kaic caRaiyinAr

kavarAda taLir niRattAl kuRaivilamE” (He is wearing a

dress made out of tuvar – skin; that dress has a lot

of stains! He is having a stick in His hand to manage

the cows and wearing a string of bells – caragai maNi

– around His waist in order to make the cows follow

Him; what is the use of my fair hue if He does not

look at me?”).

 

In the same way, gOdai falls in love with the

butter-smell coming from kaNNan.

 

kuNu’ngu nARi – He Who is known as sarva-gandhan, has

now willingly taken an incarnation so that He can have

kuNu’ngu nARRam – the smell of butter and cattle (SrI

T. S. Rajagopalan).

 

kuTTERRai: “kuTTERu” literally translates to “kuTTi

ERu – Young bull”. Since He has seized AyarpADi at

will and is enjoying everything as He pleases (Ayar

pADi kavarndu uNDu), He is acting like a young, proud

bull.

 

gO-vardhananai: One who takes care of cows, and

makes them grow from one to one-hundred-thousand. He

is used to make sure girls do not survive, but at the

same time takes good care of hundreds and thousands of

cows.

 

Now we come to the response part.

 

gaNa’ngaLODu: With His thousands of friends.

“tannErAyiram piLLaigaLODu taLar naDai iTTu varuvAn

“(periyAzhvAr tirumozhi 3-1-1).

 

min mEgam kalandAR pOla vanamAlai minu’nga ninRu: The

vanamAlai that He is wearing looks like lightening on

the cloud-hued kaNNan. The vana mAlai on Him looks

like the combination of the lightning in the dark

cloud. Imagine the beautiful shining vana mAlai

dangling back and forth on His dark tiru mEni, to

capture the anubhavam of PVP.

 

vanamAlai minu’nga ninRu: In mathurai, He went after

the mAlAkAran, who presented Him with a mAlai or

garland with great enchantment; that is why the mAlai

that He is wearing is shining. That mAlAkAran is like

a “garbha dAsar “– one who is subservient to perumAl

even in the womb of his mother; periyAzhvAr is also a

mAlAkArar like him and gOdai thinks that since she is

his tirumagaL, He will wear gOdai’s garland and play

happily.

 

viLaiyADa virundAvanattE kaNDOmE: If He wears that

mAlai and comes to vrindAvanam, the girls in

tiruvAippADi would swoon because of His exquisite

charm and so He cannot play there. Instead, He plays

with His sakA-s as long as He wants in SrIbrindAvanam

and enjoys leelA rasam.

 

virundAvanattE kaNDOmE: We found kaNNan with vana

mAlai, a sight that is normally to be found in SrI

vaikunTham, but we found Him with this vana mAlai here

in brindAvanam, easily, as a feast to our eyes (SrI T.

S. Rajagopalan).

 

C. Additional thoughts from SrI UV:

 

anu’nga ennai pirivu Seidu Ayar pADi kavarndu uNNum –

He left me, and instead went after the cowherd girls

in the SEri (the locality where the cowherds live),

just so that He can consume butter without being

obstructed. He enticed the AyarpADi folks so that

they will feel enchanted and not stop Him from eating

butter.

 

kuNungu: periyAzhvAr refers to this also in

periyAzhvAr tirumozhi 2-4-1 “veNNai aLainda kuNungum”.

He attracts the folks and eats the butter and yogurt

and in that process obtains a distinctive smell on

Himself.

 

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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