PAsuram 3.8.6 – paNNEr mozhi

paNNEr mozhi Aycciyar anca vancap
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
maNimADakkOyil 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 anca –

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.

vancap 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

maNimADakkOyil 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 kiDandadu”). 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 anca –

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 anca” is a situation that arises after pUtana's death - “avaL AviyODum uDanE suvaittAn”. 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 also”.

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.

periyAzhvAr tirumozhi 3.1.1 talks about “minnEr nuNNiDai vanca magaL kongai tunca vAi vaitta pirAnE” and periya tirumozhi 10.7.8 talks about “pEycci mulai uNDa pinnai ippiLLaiyaip pEsuvadu ancuvanE”. 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 staggering”; here, the calves eat and just stagger and lie down.

 

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