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kannanai ninaiththaalum sugame - post 14

From: M.G.Vasudevan (mgv_at_lntecc.com)
Date: Tue Nov 13 2001 - 00:22:49 PST

Dear SrivaishNava perunthagaiyeer,

In the previous post we enjoyed thirumangai aazhvaar saying "kaNNanE en than
kaarmugilE ena ninainthittu uLam kaninthirukkum adiyavar thangaL uLLaththuL
ooriya thEnai". This  thinking of kaNNan results in honey in the mind- just
recall our topic of this series - it is kaNNanai ninaiththaalE sugam-
kaNNanE enRaal "uLLaththil thEn- naavil adhan suvai"- if you say krishNa-
kaNNaa- then you have honey in heart - that sweet taste in the tongue - oh
krishnaa- result -kaNgal pani arumbu kaattum- kattum -eyes dew.  

The ending words of the sempon seikoil padhigam verses are
	kaNdu koNdu uyinthu ozhinthEnE in paasurams 1, 3, 4, 5
	kaNdu naan vaazhnthu ozhinthEnE in paasuram 2
	kaNdu koNdu allal theernthEnE in pasuram 6, 7
	vaNangi naan vaazhnthu ozhinthEnE in paasuram 8, 9 [as we have seen
in previous post].

This "thEnE" ending also brought the sweet memories of the thiru viNNagarath
thEn- thiruviNNagar honey - oppiliappan honey served by Sri Sampath
Rangarajan few weeks back. 

This "thEnE" brings into focus another padhigam where thirumangai aazhvaar
says "I asked who is this person, "ivar aar en kol ena attabuyakaraththEn
enRaarE" for which the lord replied me, "I am the honey" of ashtabuyakaram
dhivya kshEthram [near kaanchipuram]. 

This triggered thoughts of writing on this padhikam by adiyen when Sriman
MadhavakkaNNan was translating the periya thirumozhi in the net [I wrote on
this topic in the other net, may be two years back, when I was a member in
that net at that time]

Quote: 
In the thiru ashtabujakaram group of paasurams, the last line reads
'attabuyakarath thEn enRarE' in the 4000 divya prabandam books (2 books
published by different persons) I have. But Srimaan Madhavakkannan Swamy
(MK) has mentioned attabuyakaraththaan. Please advise me, if, I have to
correct both the books for any printing mistake, and if I am wrong. 

Attabuyakaraththaan is one residing in the place called attabuyakaram.
Further attabuyakaraththaan- avan - III person - a sort of anniyaththanam -
separation is inherent in this addressing. Whereas, if, it is addressed as
attabuyakarath thEn, immediately honey is in the tongue. Even while
pronouncing the word, an intimacy developes. 'KaNNamma enRa pEr sollum
pothilE enthan naavilE amudhu ooruthE' says a krishna baktha who enjoyed
kannan as kannamma, as his ardent lover.

Also a thought went like this- in kongu tamil dialect, words end as 'enna
solluthEn' etc for the first person while talking. So the poet might have
written as though the Lord uses the same dialect as kongu locals speak. But
this kshetram is not in Erode or Darmapuri district, but in Kancheepuram
where the dialect is clear. So no chance for the poet to use such a dialect.


The lord answers the vanchi, parakaala naayaki (PN), as I am the thEn.
Because she is in love, He is the sudha rasam or madhu rasam for her.
Perhaps, he only said attabuyakaraththaan only but she heard it as thEn
(because of kaathanmai) and recorded in the paasuram as thEn.

The colour confusion for PN is very much prevalent in this kshetram also. 
		IruNda ambutham pOnRu
		Amchudar pOnRu
		Alai kadal pOnRu
		Karunkadal pOnRu
		POthavizh kaayaam poo neelam
		Punaintha mEgam
		Kaaviyoppaar
		KadalEyumoppaar
According to the mental faculty at the moment, the colour of the Lord also
changes for PN. The bakthaas can link the 'kaakkai chiraginilE nandalala'
for added taste here.

Thanjam ivarkku en valaiyum nillaa nenjamum thammathE sinthiththErku
Vanji marungul nerunga nOkki vaai thiranthu onRu paniththathu uNdu
Nanjam udaiththivar nOkkum nOkkam naan ivar thammai ariya maattEn
Anjuvan ivar aar kol enna attabuyakaraththEn enRaarE.

Just do a little readjustment of words in this paasuram.  Then it is really
thEn, honey. When she heard the name attabuyakaraththEn, the body bent in
prostration and in love, with the idea of taking saraNaagati -thanjam
ivarkku ena vaLaiyum (en -ena -the poetic license to shorten). 

The basic character of the mind is nicely described as nillaa nenjam. It
will not stick to one thought and be there at least for few seconds. It will
jump immediately to another. So, it is nillaa nenjam. Here Arjunaa's words
are on the mind -the manam is worth considering. 
Chanchalam hi mana: krshna pramathi balavad druDam 
Thasyaaham nigraham manyE vaayOriva sudushkaram - 6 - 34 bhagavath geethaa

Hey krishnaa, the mind is wavery in nature, shaky to its core, strong
basically. I consider, to control this mind, it is difficult like
controlling the wind. So nillaa nenjam.

But this nillaa nenjamum sinthithErku thammathe. Since PN is always thinking
about attabuyakaraththEn, she is qualified to call herself as
sinthiththErku. Since the thoughts are on him the nillaa nenjam has
surrendered to attabuyakaraththEn - so thammathE. So she declares my mind
though wavery in nature is already fixed on him. So first it is bodily
saranaagati - next mentally surrendered.

Next she decalres 'vanji marungul nerunga nOkki vaai thiranthu onRu
paNiththathu uNdu' - he came very near me and said one thing- what is that?
- simple- the acceptance of the saranaagati and assurance of the moksham -it
cannot be said openly you see - so nerunga nOkki vaai thiranthu onru
paNiththathu.

After that 'ivar nokkum nanjam udaiththu - his paarvai is having poison -
towards whom? - those who are desirous of doing harm to his bhagavathaas
like PN. She has realised that his paarvai is with kaarunyam to her, but at
the same time opponents to her etc have to be afraid of.  Is it not said
that Narasimhan with all his fury towards hiraNyakasibu was at the same time
having kaaruNyam to prahlaada who was also standing in the same place. You
may wonder both are possible at the same time. But proof is available in the
narasimha avathaaram.

Naan ivar nokkam thannai ariya maattEn- athanaal anjuvan. I do not know his
idea or aim, why suddenly he sees like this (with nanjam). As a result of
this ignorance on his nOkkam- anjuvan, otherwise I am not at all afraid,
because he has identified himself to me as attabuyakaraththEn.   

Any doubts about who issues the acceptance chit for prapatti- visit
attabuyakaram and realise for yourself. Already Srimaan Murlidhar Rangaswamy
has said 'tad vishno: paramam padam sadaa pascyanti sooraya' in
attabuyakaram. Enjoy the thEn by reading once more Dasan Vasudevan M.G. 
-- Unquote.

Thirumangai aazhvaar says 
	kaLankani vaNNaa kaNNanE en than kaarmugilE ena ninainthittu
	uLam kaninthirukkum adiyavar thangaL uLLaththuL ooriya thEnai
	theLintha naanmaRaiyOr naangai nannaduvul semponsei kOilin uLLe
	vaLam koL pErinbam manni ninRaanai vaNangi naan vaazhnthu ozhinthEnE
semponsei koilil pErinbam manni ninRaanai- in the kshEthram of
semponseikoil, the lord is there as the happiness personified. I surrendered
to this lord and lived, later became one with him. 

If that "krishnath thEn" - honey is continuously enjoyed- [see it is
"kaNNanai ninaiththal sugam" again] -what will happen to such a bhakthaa-
krishna will come and occupy the eyes first and then the mind completely of
such a bhakthaa- hey, you, the helping people, please push me to such a
kshEthram called kuRungudi. See the verse
"avan kaNNagaththum manaththagaththum agalaa koRRavan aagiduvaan
anthak koRRavan muRRu ulagu aaLi ninRa kuRungudikkE ennai uyththidumin"
says thirumangai aazhvaar in the thiruk kurungudi kshEthra padhigam- 9-5- 1
to 10.

AandaaL also says this "ennai uyiththidumin" so that she can join that
kaNNan- see her verse

KaRRinam mEikkilum mEikkap peRRaan kaadu vaazh sadhiyum aagap peRRaan
PaRRi uralidai aappum uNdaan paavigaaL ungalukku Echchuk kolO
KaRRana pEsi vasavuNaadhE kaaligaL uyya mazhai thaduththu
KoRrak kudaiyaagavEnthi ninRa gOvardhanaththu ennai uyiththidumin.
-12th padhigam naachchiyaar thirumozhi.

See the natural sympathy of a lady towards the child kaNNan who was laughed
at by the ladies and others. PaavigaL- oh sinners- for you, is it laughing-
my kaNNan has struggled in several ways. 

AaNdaaL does not stop with one place. All places where krishna's feet
tramped upon she wants to tread in those places so that she can feel at home
and enjoy that oneness with the lord krishna.
See aaNdaaL saying 
*	maduraip puRaththu , 
*	aaippaadikku, 
*	nandha gopaalan kadaithalaikku, 
*	yamunaik karaikku, 
*	kaaLiyan poigaik karaikku, 
*	paththa vilOchanththu 
*	paaNdi vadaththu 
*	gOvardhanaththu, 
*	dhuvaraapathikku  ennai uyiththidumin. 
All these places are closely related to kaNNan.

See same sentiments are echoed by sri kooraththaazhvaar in athimaanusha
sthavam verse 49

GOvardhaO girivarOyamunaa nadheesaa
Brundhaavanam cha madhuraa cha puree puraaNee
Adhyaapi hantha sulabhaa: kruthinam janaanaam
EthEbavach charaNa chaara jushaa: pradEsaa: 

We will continue to enjoy krishna with back drop og govardhana giridhari in
few more posts before concluding the series.

Dhasan 

M.G.Vasudevan



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