maNimADakkOvil(Periya tirumozhi 3.8.6) – tirunAngUr divyadEsam

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SrIH

SrImate ra’ngarAmAnuja MahA deSikAya namaH

 

maNimADakkOvil(tirumangai AzhvAr’s Periya tirumozhi 3.8) – tirunAngUr

divyadEsam

 

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SrImad ANDavan tiruvaDigalE SaraNam,

kalyANi kRshNamAcAri

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maNimADakkOvil - Periya tirumozhi 3.8.6 paNNEr mozhi:

 

paNNEr mozhi Aycciyar anja vanjap

paguvAik kazhudukku irangAdu avaL tan

uNNA mulai maRRu avaL AviyODum

uDanE suvaittAn iDam Ongu paintAL

kaNNAr karumbin kazhai tinRu vaigik

kazhunIril mUzhgic cezhunIrt taDattu

maN Endu iLa mEdigaL vaigu nAngUr

maNimADakkOvil vaNangu en mananE!

 

A. SrImad tirukkuDandai ANDavan:

 

AzhvAr says to his mind to worship the divya dESam where emperumAn who killed

pUtana by drinking her milk, lives.

 

A demoness named pUtana came to kill kaNNan. She came as His mother yaSodhA.

When she came, the soft spoken Aycciyar girls were terrified. kaNNan drank her

poisonous milk and sucked her life too, without being harmed in any way by her.

That kaNNan lives in tirunAngUr tirumaNimADak kOvil.

 

The land is very fertile; healthy buffaloes eat the tender parts of sugarcane

crops that have fertile green leaves and short kaNu-s [nodes in the stems];

since they have eaten so much, they stay in the field for a while, and then to

cool themselves, enter the cool ponds, catch mud in their horns and just lie

down there without wanting to get up and come out.

 

B. SrI PVP:

 

Even though there are a lot of pranks played by kRshNa, since putanA moksham is

the most important one, AzhvAr indulges in the story again.

 

paNNEr mozhi Aycciyar anja – when pUtanA died in her original form, the

AyppADi girls whose talks were soft like music, were all frightened at the

thought that if she had succeeded, the whole world would have been destroyed.

 

vanjap paguvAik kazhudukku irangAdu – kaNNan did not suffer any damage by the

demoness pUtana, who had a big mouth

 

avaL tan uNNA mulai maRRu avaL AviyODum uDanE suvaittAn – since she had

applied poison to her breasts, the milk was not drinkable. But, kaNNan drank her

poisonous milk along with her life at the same time

 

iDam – this tirunAngUr is His place

 

Ongu paintAL kaNNAr karumbin kazhai tinRu vaigi – eating the stalks of the

green, tall sugarcanes with short nodes and staying in the same place for a

while

 

kazhunIril mUzhgic cezhunIrt taDattu

maN Endu iLa mEdigaL vaigu nAngUr – and entering cool ponds for cooling

themselves off and accumulating mud on their horns, the bullock calves keep

lying down without coming out; nAngUr is such an interesting place

 

maNimADakkOvil vaNangu en mananE! - Oh my mind! Worship the maNimADak kOvil

emperumAn.

 

In this pAsuram, the same word is used twice – 'vaigi' and 'vaigum'. piLLai

vizhuppaRaiyar and AppAn tiruvazhundUr aRaiyar asked SrI bhaTTar the meaning for

this. SrI bhaTTar explained that because of the youth of the bullock calves,

they were just lying down in both places (“saukumAryattAlE iraNDiDattilum

kiDandaduâ€). First, they ate the sugarcane stalks and lied down there itself

moving to the right and left in the same place and taking rest; next, they lied

down in the pond so that no one could make them get out.

 

C. SrI UV:

 

Aycciyar anja – must be taken with 'paguvAi'; pUtana had a huge mouth that

frightened all the girls. Only after she died, her mouth became big. So, the

phrase “paNNEr mozhi Aycciyar anja†is a situation that arises after

pUtana's death - “ avaL AviyODum uDanE suvaittAnâ€. On the other hand,

'paguvAi' can also taken to mean that she was talking all sweet talks to the

baby kaNNan in order to make Him drink her milk. When pUtana fell down, everyone

was afraid about the welfare of the baby and they were scared of the demoness.

When yaSodhA tried to pick up the baby, the other AyppADi girls prevented her

saying, “Do not do that; it looks like He is a life taking child; anything may

happen to you alsoâ€.

 

pagu or bahu means ' a lot' or big (like bahuH samudraH); vAi refers to both

face and mouth.

 

irangAdu – He knew that pUtana's dress, speech etc were all fake; but, instead

of feeling sorry for her because she was a woman, He instantly killed her.

 

cezhunIrt taDattu maN Endu iLa mEdigaL – Unlike cows, bullocks have horns that

grow to the sides of the body; so it should be taken here that they did not pick

up the mud with their horn ends, but with their heads and base of the horns.

These young calves are determined to stay put in the water. The cowherds want to

get them out and these calves are angry at them.

 

Compare here the anubhavams of emperumAn's bhakta-s. They enjoy the

sarva-rasan, emperumAn's divya avayam-s and stand mesmerized in one place.

Then, they try to engulf in His kalyANa guNam-s like SauSIlyam etc and when

obstructions come in the form of place, time and matter, they get angry and they

try to remove the obstacles.

 

D. SrI PBA:

 

Aycciyar – the term can be taken as 'uyarvup panmai' (like the royal 'We') and

applied for yaSodhA. 1. periyAzhvAr tirumozhi 3.1.1 talks about “minnEr

nuNNiDai vanja magaL kongai tunja vAi vaitta pirAnE†and 2. periya tirumozhi

10.7.8 talks about “pEycci mulai uNDa pinnai ippiLLaiyaip pEsuvadu

anjuvanEâ€. So, here, it can be taken to mean that yaSodhA is afraid.

 

SrI PBA also refers to the incident of SrI bhaTTar's explanation and adds more -

“Older bullocks walk with authority or roughness; younger ones walk with

staggeringâ€; here, the calves eat and just stagger and lie down.

 

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Abbreviations:

PVP = periyavAccAn piLLai

UV = uttamUr vIrarAghavAcAriyAr

PBA = P.B. aNNangarAcAriyAr

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End of periya tirumozhi 3.8.6 on maNimADakkOvil

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To be continued …..