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kaNNan ennum karum deyvam - 4

From the Bhakti List Archives

Kalyani Krishnamachari • March 5, 2003 


                                                      
   SrI:
             SrI ANDAL samEta SrI raÂ’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 svAmiÂ’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 rAmaÂ’s and lakshmaNaÂ’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 canÂ’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 kaNNanÂ’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 canÂ’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.

gOdaiÂ’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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