SrI: SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE SaraNam nAcciyAr tirumozhi XIV – paTTi mEyndOr kArERu pASuram 14.4 (fourteenth tirumozhi-pAsuram 4 kAr taN kamalak kaN ennum) viyarttu viLaiyADum kaNNanaik kANDOm kArt taN kamalak kaN ennum neDum kayiRu paDutti ennai Irttuk koNDu viLaiyADum ISan tannaik kaNDIrE? pOrtta muttin kuppAyap pugar mAl yAnaik kanRE pOl vErttu ninRu viLaiyADa virundAvanattE kaNDOmE A. From SrImAn SaDagOpan's tamizh treatise: “He has loving lotus-like eyes embedded in His kariya tirumEni, with which He enslaves me and pulls me here and there with His love and takes my mind with Him wherever He goes, as this is His sport. Did you see this ISan anywhere?” “We saw Him playing in vrindAvanam, with His body all perspiring. He looked like a huge, dark, shiny, baby elephant that is decorated nicely with pearl garment (because of His perspiration).” (He wouldn’t perspire in SrIvaikuNTham or if He is inside nandagOpan’s house, but we saw Him perspiring because of His playing around outside). B. Additional thoughts from SrI PVP: kArt taN kamalak kaN ennum: His having red eyes on His black hued body is like seeing refreshing, blossomed lotus flowers with a background of black-hued clouds. His tirumEni, which has the hue of the raining clouds, attracts the hearts and eyes of the on-lookers. Added to that, the beauty of His eyes enchants everyone who looks at Him even further. BharatAzhvAn exclaims that seeing the beautiful form of rAma pirAn is the only way to get relief for his sorrow of having been born to kaikeyi: “mEgha SyAmam mahA bAhum sthira sattvam dRDa vratam | kadA drakshyAmahE rAmam jagata: Soka nASanam || “ rAmAyaNam ayodhyA kANDam 83-8 (He is dark-hued like the cloud; He has long arms; He has consistent strength; He is steadfast in His vratams; He is the one who can relieve the world from sorrows. When will we get to see that rAmapirAn?) kamalak kaN ennum neDum kayiRu paDutti ennai: He enslaved me through the long net of His beautiful eyes. kamalak kaN ennum: His eyes are like the lotus flowers that are fully blossomed, beautiful, cool and refreshingly fragrant, and express His unbounded kindness towards everyone. neDum kayiRu: His lovely eyes attract me and hold me like an infinitely long rope that follows me wherever I go, and ensures that I cannot escape. With His cool glances, He enslaves me so that I cannot escape, ensures that I am completely under His control and incapable of any independent action, and considers this as His main sport as a svatantran. neDum kayiRu paDutti ennai iRttuk koNDu viLaiyADum ISan: Roaming around, showing off His beautiful tirumEni and attracting girls with His enchanting eyes is all that He does. He has taken over me completely with His beauty, and the net result is that I am completely out of control, and blabber senselessly in fear, and He enjoys this as His pastime, and is the svatantran who does not have to answer to anyone. pOrtta muttin kuppAyap pugar mAl yAnaik kanRE pOl vErttu ninRu viLaiyADa: When He is playing, small drops of perspiration appear on His face, and they look like the pearl-laden garment (kuppAyam) placed on an elephant-calf. yAnaik kaNRE pOl: SrI T.S. rAjagOpAlan notes here an interesting aspect in the choice of words that gOdai uses to describe kaNNan: In the first pAsuram of this fourteenth tirumozhi, she used the phrase “kArERu” (one is who is like a proud, dark bullock); in the second, she used “kuTTERu” (He Who is like a young bull); in this forth pAsuram, she uses “yAnaik kanRu” (He Who looks like a young elephant). The more and more she looks at Him, the more and more He appears new and novel to her (“kANak kANap pudumai koNDAdu” – SrI TSR’s words). vErttu ninRu viLaiyADa virundAvanattE kaNDOmE: There is no question of His perspiring in Sri vaikuNTham; In tiru AyppADi, He is the young prince, and can’t play and perspire for fear of His parents who want Him decorated with garlands all the time; but, in bRndAvanam, no one constrains Him from playing and sweating, and this is how we found Him in bRndAvanam. C. Additional thoughts from SrI PBA: kuppAyam means garment; periyAzhvAr uses the same term in peiryAzhvAr tirumozhi 3.5.6. - “kuppAyam ena ninRu kAtci tarum gOvardhanam ennum koRRak kuDaiyE”. Abbreviations: ------------------ PVP= SrI periyavAccAn piLLai PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr sarvam SrIman nArAyaNAyEti samarpayAmi. aDiyAL, kalyANi kRshNamAcAri pASuram 14.5 (fourteenth tirumozhi-pAsuram 5 mAdhavan en maNiyinai) virundAvanattE vIdiyil kaNNanaik kaNDOm mAdhavan en maNiyinai valaiyil pizhaitta panRi pOl Edum onRum koLattArA ISan tannaik kaNDIrE? pItaka ADai uDai tAzhap perum kAr mEgak kanRE pOl vIdi Ara varuvAnai virundAvanattE kaNDOme A. From SrImAn SaDagOpan's tamizh treatise: “Have you seen the Lord who is the Sriyah pati (The Lord of SrI or Lakshmi), my precious jewel, who is arrogant like a boar that skillfully escaped from the net that was thrown to catch it, and does not give away anything from His side except when one is devoted to Him unconditionally?” gOdai is doing nindAstuti of kaNNan here saying that He is “eTTiyum eTTAdavan, kiTTiyum kiTTAdavan”. That mAdhavan is an ‘azhagan’ who is wearing the shining syamantaka gem. When gOdai is feeling proud that she has ensnared Him with her beauty, He is running away from her and is looking like a forest pig that has escaped from the net that the hunters laid for it. “We saw that person walking in our street in bRndAvanam. He was wearing an exquisite pItAmabaram; it was so long that it was flowing on the ground as He was walking, moving this way and that way beautifully. He looked like a huge, dark colored cloud floating on the sky here and there. We saw Him not in the public places of AyppADi where everyone can see, but in our own SrI bRndAvanam, which is meant for us to play with Him exclusively”. B. Additional thoughts from SrI PVP: mAdhavan: laksmI nAthan. Since He has for Himself SrIdEvi, who is ma’ngaiyar tilakam, He is a great rasikan. en maNiyinai: This great rasikan is also an exemplary bhavyan, whom I can tie like a maNi or gem at the end of my garment and control. valaiyil pizhaitta panRi pOl: But He has now run away like a wild boar that has escaped from its net. SrI puttUr kRshNa svAmi aiyengAr comments that while He gets tied by bhakti, He also escapes from this net temporarily so that He can develop this bhakti of His devotee into parama bhakti, and no matter how much the devotee tries, He won’t be caught till He achieves His wish. He gives the reference from tiruccandaviruttam 83, where tirumazhiSai AzhvAr declares that even SrI vaikunTham is nothing compared to the anubhavam of parama bhakti obtained by controlling the mind with bhakti: “vILvu ilAda bogam viNNil naNNi Erinum…eTTinODu iraNDu ennum kayiRRinAl manam tanaik kaTTi, vIDu ilAdu vaitta kAdal inbam AgumE” Edum onRum koLattArA: He does not give anything of Himself to these bhaktas; instead, He considers whatever they possess, including the devotees themselves, as His belonging. pItaka ADai uDai tAzha: Hi tiruppItAmbaram is majestically and gracefully rolling on the ground. perum kAr mEgak kanRE pOl: perum – huge; kAr – dark; megam – cloud; kanRu – the just-formed cloud fully laden with water (representing His dayA). He resembles the big, dark-hued, rain-laden cloud. SrI puttUr kRshNa svAmi aiyengAr describes His pItAmbaram as resembling lightening, and His tirumEni resembling the dark cloud. The term ‘kanRu’ can also refer to His youth. vIdi Ara varuvAnai: Just as the clouds occupy the whole sky, He is treating the whole street as His when He is coming. SrI puttUr kRshNa svAmi aiyengAr quotes from kRshNakarNAmrutam which describes this beautifully: “paScAt gavAm gopa sutai: parIto vENusvanAnandita viSvacetA: | sampUrya vIthim savilAsa mAyAt gopAlabAla: kuladaivatam na: || “ (“Let us pray that Our kula daivam gOpAlan comes in that street behind the cows, all surrounded by cowherd boys, delighting everyone by His vEnugAnam and filling in the whole street”). virundAvanattE kaNDOme: We did not see Him in tiruvAIppADi, where everyone could see Him; but, we saw Him in SrI bRndAvanam, made especially for His playing with us. C. Additional thoughts from SrI PBA: valaiyil pizaitta panRi: kaNNan’s innate pride is being referenced here. He is like a wild boar that has successfully escaped from the net through its might, ferocious and full of ego when it escapes. kaNNan is just like that haughty boar that has escaped its snare and can never be caught again. Edum onrum – not even an iota. koLat tArA – He won’t give even a trace of anything of Him unless the person is totally devoted to Him. His durlabhatvam to those to whom He does not wish to reveal Himself is indicated here. D. Additional thoughts from SrI UV: mAdhavan en maNiyinai: He is always easily accessible to periya pirATTi. So also, there once was a time when I could rule over Him, just as it is easy to take a gem and tie it in the end of the garment. panRi pOl: It is very difficult to catch a boar through any part of its body very easily – not through the nose, or leg, or ears, or tail. So also, He is not giving me access to His tiruppavaLam (lips), tirukkai (hands) and tiruvaDi (feet). He doesn’t realize that being accessible to me is for his benefit only. May be, because He incarnated as a varaAham, He forgot that it would be for His benefit and He is acting as if He wants to escape from the net as any normal boar would do. perum kAr mEgak kanRu – It is as if the huge cloud (perum kAr mEgam) has incarnated in a form that can walk on the street (kanRu). The inner meaning is that He removes all the tApam-s of His devotees and gives them the sweetness of His anubhavam. E. Additional thoughts from SrI T. S. Rajagopalan: mAdhavan en maNiyinai: mAdhavan Who is very dear to me like a precious gem. Edum onRum koLat tArA – We are the svam – property, and He is the svAmi – One Who owns this property, that is, everything including us. perum kAr mEgak kanRE pOl: ANDAL follows periyAzhvAr’s example here. He addresses kaNNan as “karu malaik kuTTan” – the Dark Baby mountain” – periyAzhvAr tirumozhi 1-8-5). Abbreviations: ------------------ PVP= SrI periyavAccAn piLLai PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr UV = SrI uttamUr vIrarAghavAcAriyAr sarvam SrIman nArAyaNAyEti samarpayAmi. aDiyAL, kalyANi kRshNamAcAri 1