nAcciyAr tirumozhi XI – tAm ugakkum 6

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

SaraNam

 

nAcciyAr tirumozhi XI – tAm

ugakkum

 

pASuram 11.6(eleventh tirumozhi - pAsuram 6 kaip

poruLgaL )

 

nAn maRaiyin SoRporuLAi ninRAr anRO avar

 

kaip poruLgaL munnamE kaik koNDAr kAviri nIr

SeippuraLa ODum tiru ara’ngac celvanAr

epporutkum ninru Arkkum eidAdu nAn maRaiyin

SoRporuLAi ninRAr en meip poruLum koNDArE

 

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

 

tiru ara’ngam is made wealthy by the waters of the

river kAvEri which cause a rich growth of all kinds of

crops. The Lord of this place makes Himself easily

available to the lowliest of the devotees, and at the

same time is unreachable even for the highest among us

who try to reach Him by our own efforts. He is the

essence of all the vedas. He has already taken away

all my belongings, and now He has taken over my body

as well.

 

B. Additional thoughts from SrI PVP:

 

kAviri nIr SeippuraLa ODum tiru ara’ngac celvanAr:

Even the waters of cauvery which have no intelligence

of any kind, flow of their own accord to offer

sustenance and enrichment to the crops in this

kshetram. Why is it that tiru ara’ngap perumAL who

has everything He needs, and who lives in this kind of

great kshetram where even the acetana vastu is

offering protection to other things, still takes away

everything that belongs to me (instead of protecting

me)?

 

epporutkum ninru: He is a great saulabhyan to His

devotees – He made Himself easily available to a

hunter-woman like Sabari, a monkey like SugrIvan and

an iDaicci like yasOdai. However, see the next

sequence of words.

 

Arkkum eidAdu: He is unreachable even by those who

have great knowledge and strive to reach Him through

their own efforts. In the phrases “Arkkum eidAdu” and

“epperutkum ninRu”, gOdai is reflecting what

nammAzhvAr said : “ArumOr nilaimaiyan ena aRivariya

emperumAn, ArumOr nilaimaiyan ena aRiveLiya emperumAn”

(tiruvAimozhi 1-3-4).

 

nAn maRaiyin SoRporuLAi ninRAr: He stood as the One

meaning of all the words in the four vEdams (“vEdaisca

sarvairahamEva vEdya:” “I am the one who is known by

all the vEdams”– gItai 15-15). gOdai’s father also

said in periyAzhvAr tirumozhi 4-3-11 “vEdAnta

vizhupporuLin mEl irunda viLakku”.

 

en meyp poruLum koNDArE: He took away my AtmA and the

body that belongs to it.

 

What follows is a vyAkyAnam that SrI PVP quotes from

another source:

 

“kaip poruLgaL munnamE kaik koNDAr”: “munnamE” can

signify “right from her early childhood”, even when

she was the age of being breast-fed. PeriyAzhvAr

inculcated the love for emperumAn in her even when she

was a baby.

 

There is similarity between the way lakshmaNa was

brought up by sumitrA, and the way ANDAL was brought

up by periAzhvAr – both were brought up with emphasis

on service to perumAL as their life’s objective.

sumitrA kept instructing lakshmaNa right from his

childhood:

 

“sRshTas-tvam vana vAsAya svanuraktas-suhRj-jane |

rAme pramAdam mA kArshIh putra! PrAtari

gacchati || (ayodh. 40-5)

 

“My child! You are born only to live in the forest;

you are deeply attached to your brother rAma; serve

Him well….”.

 

sumitrA was feeding rAma bhakti to lakshmaNa side by

side with the milk that she was feeding him. In bAla

kANDam 18-27, we have sage vAlmIki declare that

lakshmaNa was deeply attached to rAma from the early

childhood – “bAlyAt prabhRti susnigdho sakshmaNo

lakshmivardhanah | rAmasya loka rAmasya

bhrAtur-jyeshThasya nityaSah “.

 

Analogously, even as ANDAL was appearing in this

world, she probably had already lost her bangles

because of her separation from Him.

 

kAviri nIr SeippuraLa ODum tiru ara’ngac celvanAr:

The vyAkhyAna kartA draws a great analogy between the

mercy of the water in voluntarily going to the crops

and making them grow, and the Mercy of tiru ara’ngan

which automatically flows to His devotees with no

reason that justifies His Mercy. The waters of tiru

ara’ngam reach the crops on their own and make them

grow without any effort whatsoever on the part of the

crops; similarly tiru ara’ngap perumAn bestows His

blessings on the deserving souls for no reason other

than that He will not stop short of blessing the

devotee. Those who may resort to their own effort to

reach Him do not necessarily achieve Him in the end,

and so it is not their effort which gets them to Him;

it is His own Mercy that gets Him to them. “kAviri

nIr Seip puraLa Oduvadu” reminds one of all these

qualities of emperumAn.

 

tiru ara’ngac celvanAr: The mahimA of the kshetram is

such that it is as if perumAL gets His greatness

because He lives there, not the other way round.

 

epporuTkum ninRu: The extent to which emperumAn’s

soulabhyam goes is illustrated by the fact that He

puts Himself in a position where He surrenders to

sugrIva, and seeks Him as His master, while the truth

is the other way round.

 

As sage vAlmIki says in kishkindAkANDam,

 

 

esha datvA ca vittAni prApya cAnuttamam yaSa: |

lOkanAtha: purA bhUtvA sugrIvam nAthamicchati ||

(kishkindA. 4-18)

 

pitA yasya purA hyAsIt SaraNyo dharmavatsalah |

tasya putrah SaraNyaSca sugrIvam SaraNam gatah ||

(kishkindA. 4-19)

 

 

(This rAmapirAn who bestowed His blessings on others

infinitely, and who had the highest kIrti and was the

leader of the whole lOkam, today wishes to have

sugrIvan as His nAthan).

 

emperumAn has both pAratantriyam and svAtantriyam; it

might appear that the two do not go with each other;

but, His svAtantriyam is such that He makes His

pAratantriyam a great quality in Him. If one who does

not have any leadership qualities stoops low, does it

make it a great quality in him? No. So, svAtantriyam

and pAratantriyam in the right quantities will always

go together. He is one who does not have a nAthan

(because He is the nAthan for everyone); it is common

for one to crave for something one does not have; so,

He craved for a nAthan for Himself and aspired to have

sugrIvan as His nAthan. He made Himself so simple

that He let Himself beaten and tied up by the farm

girl yasOdai [[“kaNNi nuN ciruttAmbinAl kaTTuNNap

paNNiya perumAyan” avan]]. He let a forest girl like

Sabari do antaranga kaimkaryam to Him (like iLaiya

perumAl is always doing). All these are shown by the

phrase “epporutkum ninRu”.

 

One time, emperumAnAr was explaining paratvam –

mEnmai, and soulabhyam – eLimai. embAr, who was

listening to it, was so involved that he was full of

tears. emperumAnAr blessed him saying “when people

find out His eLimai, they think that He is too low,

ignore Him and keep away from Him; you, on the other

hand are thinking – that great an emperumAn is this

easily approachable”.

 

Arkkum eidAdu: While He is so easily accessible to

His devotees, He is totally inaccessible even to the

likes of brahma and Siva:

 

“peNNulAm SaDaiyinAnum piramanum unnaik kANbAN eNNilA

Uzhi Uzhi tavam SeydAr veLgi niRpa, viN uLAr viyappa

vandu Anaikku anRu aruLai Inda kaNNaRA!” - toNDar aDip

poDi AzhvAr in tirumAlai 44.

..

 

epporutkum ninru Arkkum eidAdu: An alternate

interpretation is that since He is the antaryAmi in

all the things, He cannot be known by anyone.

 

en meyp poruLum koNDArE: That paramAtmA, who is

praised by vEdams, appeared before my eyes, and with a

great loving relationship, took away my body. Just as

His devotees who are trying to enjoy His svarUpam and

guNam end up appreciating His tirumEni, He also does

the same in respect to His devotees. Just as gOdai

longs for the union with His tirumEni, He also wants

her body and so takes it away.

 

C. Additional thoughts from SrI UV:

 

meip poruL: This term can be interpreted to refer to

the soul instead of body: The poruL or the support

behind the mei or the body, or the object that is

behind the body or residing in the body etc.

 

epporTkum ninRArkkum eidAdu: Instead of looking at

this collection of words as “epportuTkum ninRu, Arkkum

eidAdu”, as SrI PVP interpreted it, SrI UV looks at it

as given here, and gives the meaning “epporuTkum

ninRarkkum – the likes of brahma and rudra who stand

as the abhimAna devatA-s for all objects around us”,

eidAdu – unreachable for these devatA-s.

 

Alternatively, epporuTkum ninRu can mean that He is

the one who bestows everything to anyone who wishes it

– koLLak kuRaivilan vENDiRRellAm tarum.

 

Is He suffering from poverty? He has the most

prosperous tiru ara’ngam with the river cAvEri flowing

everywhere and making all lands rich. pirATTi is

always with Him, thus making Him very wealthy. He is

one who is unreachable even for dEvas, who claim that

they bestow boons to mankind. He has uncountable

aiSvaryam even in His nitya vibhUti. He is above all

things and all demi-gods. That is how all the vEdams

extol Him; they all claim that He is the antaryAmi in

all cEtana acEtanams. He is the meaning of all vEdams

too.

 

With all this wealth, He had to come and take away all

my wealth, and my soul too, without even asking me.

My soul became a big thing for Him, even though He is

the wealthiest. In a sense it is meaningless for me

to grieve that I lost my bangles, when I do not even

possess a healthy body.

 

D. Additional thoughts from SrI PBA:

 

epporuTkum ninRu – Being the antarAtmA in everything;

Arkkum eidAdu – not accessible to anyone.

 

Abbreviations:

------------------

PVP= SrI periyavAccAn piLLai

PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr

UV = SrI uttamUr vIrarAghavAcAriyAr

 

sarvam SrIman nArAyaNAyeti samarpayAmi.

 

adiyEn,

kalyANi kRshNamAcAri

 

 

 

 

 

 

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