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Ayarpaadis had existed in very olden days, that is, in the get older of babyish Sangam, similar to Krishna had visited the Pandyan land at Kumari-k-kOdu, which was sub-merged behind schedule the 2nd sangam. The sale called Ayar (tally of Yadhavas of the North), the cowherds was an extensive group (kudi) in the land of the Pandyas. Somewhere, a built-up or municipality was located, portray second hand to be an ayarpaadi at its outer limits, to argue care of the dairy requirements of the state of the built-up. The built-up type were outstandingly in service of the Emperor, in a meeting in behavior that sought after fighting fit ones significant for their valour (veeram), and the ayar paadi lads were all in all in a meeting in worry the deal in. But this does not mean that they did not or could not have possession of physical prowess. As veeram (valour) was an fad with state in those get older, The aayar lads were too working on communicative their valour within the setting of which they were a part. And the setting full of deal in of uncommon kinds threw up a try to them to hijack and win haughty the toughest bull with the deal in.Consequently bull-fight was an extensive extravaganza for the aayar lad to reveal his valour. It was not actually a battle, but an support of the bull' significant as 'yEru- thazhuvudhal' in Tamil. And what was the prize for the thump of this fight? It was the aayar girl. The aayar girl chose her get ready who embraced her bull. This happened as a expressive extravaganza and patronize marriages were invariable similar to this- an extravaganza of patronize bulls in the carry and patronize lads chasing them. The extravaganza was unfailingly followed by Kuravai-kootthu of the girls with the lads whom they had favorite. Silappadhikaram describes the the twinkling of an eye part of the extravaganza in Aichchiyar kuravai, wherein the aayar girl, Nappinnai dances the kootthu with Krishna who has embraced her bull(s)! The extravaganza in advance to the kootthu, is described in patronize verses in Kali-th-thogai. The Aayar mother watches the extravaganza to require the get ready for her child. who is competent for "Aaya magaL thOL thazhuva". If someone requests to support the storage space of aayar girl, he necessity zenith support the bull. The flush sense is echoed by Nammazhwar in Periya Thiruvandhadhi, (2632) "Men thOLi kaaraNamaa venkOttErE yEzhudananE" "For the sake of embracing the silent shoulders of the aayar girl, Krishna embraced the seven bulls." Separation back to Kali-th-thogai anew, the aayar mother thinks If he can not even support the horns of the bulls, how can he wish to support the breasts of the aayar girl? It seems to be a tradition or culture or "marabu" for the aayars to liken the horns of the bull to the breast of the the makings bride and win the bull battle by embracing the two horns by two hands, with his strongbox push in between! "yeLiyavO aai magaL thOL? Vilai vEndaar, em-inatthu aayar magaLir- Kolai yEttru-k-kOttidai-th- Thaam veezhwaar maarbin Mulai idai-p-pOla-p-pugin, Aangu, Kuravai thazhI yam, marabuLi paadi" "Is it easy to get regard of the storage space of the Aayar girl? The aayar girl does not put up a usefulness. She requests cleanly him who hopefully catches regard of the horns As nevertheless they are the breasts, And she phantom without a doubt support such a stature, and body search the kuravai with him. This is as per tradition." This oft instinctive regard is too instinctive by Andal, who would cleave to observed the aayar life draw near (Andal lived in Pandyan land) and may well cleave to even mingled with them and visualized Krishna's life in aayar paadi!. The 3 paasurams in which she symposium about Nappinnai are all about the before time aayar girl who married as per tradition described spare (from kali-th-thogai). "nappinnai kongai mEl vaitthu-k-kidandha malar maarba" She visualizes Krishna, embracing the horns of the bull to win Nappinnai's hand. "Neeyun maNaaLAnai" The time turn is anon behind schedule their marriage. "cheppenna men mulai" anew a decription of mullai-k-kali. An tempting outlook of this regard is that every aayar girl is looking for a "maayOn" in the aayar lads who are upsetting to support the bull. The finish successful deception is described in kali-th-thogai, In which the lad mounts on the bull with his hands in support of the horns and his strongbox push in amid, and riding on the bull which is now without delay harshly, unable to shake him off. The lad riding the bull in this posture reminds the aayar girls of MayOn similar to he won the bulls. "Innan kol, maayOn endru udkittru en nenju" Ha, is he (the one riding proudly on the bull) Krishna? Such was the air Krishna had shaped with the aayar girls, that everybody of them saw Krishna in the lad who had won their bulls. Periazhawar too voices this mind-set (Periazhewar Thirumozhi -162) "pinnai maNaaLAnai.... Ennaiyum, engaL kudi muzhudhum aat kOnda" "Nappinnai's wife has recently unavailable haughty the aayar family." This is not establish a see from Aayar paadi. This has a metaphorical suggestion to Vedantic regard which has been encapsuled by Thirumangai Azhwar in Periya Thirumozhi. (1072) "in thuNai padumatthu alar magaL thanakkum inbhan Nar puvu thanakku iraivan, Than thuNai aayar paavai NAPPINNAI thankku iRAi, mattraiyOrkkellaam va thuNAi.." "Thirumaal is the irritating character (inbhan) of Thirumagal (Sri devi) BUT he is Noble of Whichever Bhu Devi and the aayar girl, Nappinnai. For the rest, he is a improve." This verse seems to fill up the absent blanks of the puzzle! The 3 consorts of Vishnu are Sri Devi, Bhu Devi and NiLa devi. Being the zenith two are colorfully mentioned state, Nappinnai panic the invoice as NiLa Devi. Whatever regard we cleave to of Nappinnai either as wife of Krishna as told by Andal or as found in Kuravai, it painstakingly describes NiLa Devi. The kootthu which follows the subjugation in bull battle is kuravai-k-ootthu And portray is too another kootthu, called Kudamaada-k-kootthu. According to Paripaadal, another ancient replicate in Tamil, Krishna is significant for 2 dances, namely Kuravai-k-kootthu and Kuda-k-kootthu. Being Kuravai-k-kootthu happens at human being seeming In the aayar padi, Kuda-k-kootthu happens at cosmic seeming which we mortals can not see, (Nammazhwar in 8-5 - maya-k-kootthaa )but can understand from Vedas. This is about the kootthu metaphorically described in Silappadhikaram Of Nappinnai dancing with black-coloured Krishna on one bifurcate and Among Sapphire coloured Balarama on the other! (to be continued in Nappinnai -4)
Source: wiccalessons.blogspot.com
