nAcciyAr tirumozhi VII - karuppUram nARumO 4

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SrI:

SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi VII - karuppUram nARumO

pASuram 7.4 (seventh tirumozhi - pAsuram 4 candira maNDalam)

 

A. Translation from SrImAn SaDagOpan's tamizh treatise:

 

"Oh, valampuri Sa~ngE! When you are permanently seated in

dAmOdaran's divine hand, like the candra maNDalam, it appears

as if you are murmuring some secret into emperumAn's ear.

Your soubhAgyam is much higher than dEvarAjan indiran's wealth;

even indiran cannot vie for your luck."

 

candira maNDalam pOl dAmOdaran kaiyil

andaram onRu inRi ERi avan Seviyil

mandiram koLvAyE pOlum valampuriyE

indiranum unnODu Selvattukku ElAnE

 

B. Additional thoughts (from SrIman SaDagOpan):

 

BaghavAn has given you His adarasambandham, and now He has given

you karNa (ear) sambandham also.

 

C. Additional thoughts (from SrI PVP ):

 

candira maNDalam kaiyil - BhagavAn carrying the Sa~nkham

which resembles the candra maNDalam in His hand looks like

the rich princes carrying a container (pani nIrk-kuppi in

tamizh - a container of cold water?) in their hands to

comfort themselves periodically.

 

dAmOdaran: (kaNNi nuN SiRuttAmbinAl kaTTuNNap paNNiya perumAyan) -

The rope mark in His stomach suggests that He was a bhavyan

(very obedient child) to yaSodA, and allowed her tie Him up.

godai tells pA~ncajanyan: "shouldn't you also be respectful

and obedient to His aDiyArgaL and help us?"

 

andaram onRu inRi ERi: Unlike even His nAyakis who may be away

from Him intermittently, His Sa~nkham is with Him constantly

without fail. We can also take this to mean that the Sa~nkham

does not behave like unworthy relatives who cling to people

when they are doing well and leave them when disaster strikes.

 

avan Seviyil mandiram koLvAyE pOlum: It appears as if you are

doing secret mandira AlOcanai in His ear, saying "there are

several devotees who cannot bear any separation from you".

Please let Him know about me too.

 

valampuriyE: while most Sa~nkams are iDampuri (with a circle

that goes anti-clockwise), you are valampuri (with a circle

that goes clockwise) and thus you are special. You must show

this specialty in your actions also viz. by uniting with Him

the likes of me who have no other interest than Him.

 

indiranum unnODu Selvattukku ElAnE: Why would godai consider

indra to be a wealthy person to start with? SrI PVP's

anubhavam is that godai is in the state of mind of a gopi.

indra was able to control the rain as he wished, giving the

impression to the cowherd girls that indra had such powers

that he was to be considered an ArAdhya devatA, and deserved to

have celebrations offering worship to him. - "indiranukku

enRu AyargaL eDutta ezhil vizhavu" (periya tirumozhi 2-3-4).

 

SrI PVP offers an alternate anubhavam also. periyAzhvAr is a

parama vEdANti "vEdAnta vizhupporuLin mElirunda viLakkai

viTTucittan virittananE" (periyAzhwAr tirumozhi 4-3-11).

ANDAL being the daughter of the great periAzhvAr, knew the

paratvam of perumAl and knew that the antaryAmi in indra was

none other than bhagavAn, and so was fully aware that any

reference to indra was really only a reference to bhagavAn

directly or indirectly.

 

indiranum unnODu Selvattukku ElAnE - Taking the reference to

indra as a reference to vishNu, the wealth of pA~ncajanyma is

still superior to that of bhagavAn. bhagavAn's walth is His

svAtantriyam or Independence. But this independence is lost the

moment a prapanna surrenders to Him, because bhagavAn immediately

becomes subservient to this prapannan. Thus His aiSvaryam is

not permanent in this sense. However, the aiSvaryam of pA~ncajanya

AzhvAr is purely in being subservient to bhagavAn, and so this

is permanent and never ceases. SrI PVP gives the example of

iLaiya perumAL, who crowned himself with mara uri for his

vana vAsam as soon as he knew that Lord rAma has agreed to

give up His crown. This how lakshmaNa is called lakshmi-sampannan

by vAlmIki (lakshmaNo lakshmi-sampannah) even though

lakshmaNa refused the offer of being crowned the crown-prince.

 

D. Additional thoughts from SrI Kr*shNasvAmy aiye~ngAr:

 

andaram onRu inRi ERi: tiruvAzhi AzhvAn, who is in His other

tirukkai has to leave Him during times of war: "karudum iDam

porudu kain-ninRa cakkarattan (tiruvAimozhi 10-6-8). Sa~nkam

does not have that ill luck; instead, the Sa~nkham gets to stay

in His hand and in His mouth.

 

inner meaning of the pASuram: ANDAL tells pA~ncajanyar: "You are capable of

saying secret words into His ear; you must tell Him about me".

 

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

 

adiyEn,

Kalyani Krishnamachari