nAcciyAr tirumozhi XI – tAm ugakkum 8

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

SaraNam

 

nAcciyAr tirumozhi XI – tAm

ugakkum

pASuram 11.8(eleventh tirumozhi - pASuram 8 pASi

tUrttuk kiDanda )

 

avar ennavellAm pESinAr!

 

pASi tUrttuk kiDanda pAr magaTkkup paNDoru nAL

mASuDambil nIr vArA mAnam ilAp panRiyAm

tESuDaiya dEvar tiru ara’ngac celvanAr

pESi iruppanagaL pErkkavum pErAve

 

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

 

Having said how much He went through for SrIdEvi in

the previous Slokam, now she is referring to how much

He went through for bhUdEvi. One time, when bhUmidEvi

was submerged in deep waters and accumulating moss all

over Her body (due to hiraNyAkshan’s kidnapping), this

great tiru ara’ngac celvan took the form of a varAha

(pig). Dripping with dirty waters all over His body,

without even being ashamed of the form that He took

which naturally revels in dirty waters, He immediately

came to Her rescue. I cannot get over the words that

He has given before in the form of the varAha carama

Slokam – that if anyone remembered Him during his/her

lifetime, He will remember that soul at the final

moment and give moksham to that soul. (Alternate

meaning: I cannot forget the words He spoke to me when

we were together – “I will not be separated from you,

and I won’t live if I am separated from you”).

 

B. Additional thoughts from SrI SaDagOpan:

 

tiruara’ngac celvanAr, who has great tEjas, took a

“mAnamillAp paNRi” rUpam that is covered with dust,

just to embrace bhUmidEvi and rescue her from the

ocean. The varAha carama slokam, the great philosophy

that was expounded to bhUmidEvi from varAha mUrti

states the following: when at the end of life, His

bhaktas lie flat like stone or wood without any

smaraNai, He creates in them a thought about Himself

and takes them to His abode [“mama dhAmA”- gitai ]

through the arcirAdi mArgam.

 

“sthitE manasi susvasthE SarIrE sati yO nara: |

dhAtusAmyE sthitE smartA viSvarUpam ca mAmajam ||

tatastam mriyamANam tu kAshTa pAshANa sannibham |

aham smarAmi madbhaktam nayAmi paramAm gatim ||

 

Since varAha mUrti has gone back on His words, ANDAL

is taking the liberty to declare a chiding

mangaLAsAsanam on Him as “mAnam ilAp panRi”.

 

C. Additional thoughts from SrI PVP:

 

pAsi tUrttuk kiDanda pAr magatku: During praLaya

kAlam, the bhUmi was under the ocean waters for a long

time and thus was covered with green moss. It was only

the bhUmi or the world that got covered with moss; how

can it be said that bhUmi pirATTi was covered with

moss? The world or bhUmi is considered bhUmi

pirATTi’s body.; thus, the moss that covered the bhUmi

is covering bhUmi pirATTi. Just as loving husbands

will not worry about the appearance of their bodies

when their beloved wives were not able to beautify

themselves for whatever reason, when bhUmi pirATTi was

covered with moss, emperumAn took the form of a pig

that does not care about moss and mud.

 

paNDu oru nAL: That was the day, the day of His

embrace; today, when I am separated from Him, is this

a day?

 

mASuDambil nIr vArA mAnam ilAp panRiyAm: The body He

assumed in His varAha incarnation is worse than

anything one can imagine. The mumumkshu-s consider

this human body as “azhukku uDambu” (nammAzhvAr in

tiruviruttam 1), that is worth shedding. The body He

assumed in the varAha incarnation was certainly

inferior to this azhukku uDambu of the mumukshu-s.

Then there are the samsAri-s who love this azhukku

uDambu and keep purifying and decorating this

worthless body. The form He assumed was even less than

this low level body. He assumed a form that revels in

dirt and was not even ashamed that the body was full

of dirt and filth. He took the form of a mAnam illAp

panRi.

 

mAnam ilA: He completely forgets His greatness, and

takes the form of a human being, nay, even worse, the

form of a pig, and declares shamelessly: “I am not a

dEva; nor a gandharva; nor an yaksha, nor an asura. I

am born as your relative. You cannot think of me of

any other way.”

 

“nAham devo na gandharvo na yaksho na ca dAnava: |

aham vo bAndhavo jAto naitat cintyamito’nyathA ||

(vishNupurANam 5-13-12)

 

He stooped so low that He took to lowly foods like

bulbs (“kOraik kizhangu”) that are the staple foods of

pigs and became identified with them. When mArican

came as the magic deer, the other deer smelled him and

realized that he was not their kind and ran away with

fear. But, when He came as a pig, He came shamelessly

just like any other pig, and when other forest pigs

smelled Him, they thought He was one of them and came

closer. He did not even distinguish Himself from them

in any way.

 

“mAnam illA” can also mean “without abhimAnam” –

without the pride and self-respect that He is ISvaran.

 

 

panRiyAm tEsuDaiya dEvar: The luster that came because

of His lowering Himself for His aDiyArgaL. It is not

because of His karma that He took that form (“tanakku

vENDu uruk koNDu” – tiruvAimozhi 6-4-7); He did that

to protect what belonged to Him, and so the luster of

rakshakatvam is associated with this form.

 

tiru ara’ngac celvanAr: We could not serve Him when He

came as varAham; in order to remove that void in us,

He came to tiru ara’ngam and is resting there so that

we can serve Him.

 

SelvanAr pESi iruppanagaL: those who are rich do not

care about what they say. Without even thinking what

effects their words would cause, they will keep saying

whatever comes to their minds. He has made

declarations of His vow to protect His devotees

through SrI varAha carama slokam, SrI rAma carama

slokam and SrI kRshNa carama slokam. I trusted all

His words, and I am now suffering. (It can also mean

that godai is talking about what He had told her

earlier: “ I shall not leave you; and if I am

separated from you, I cannot continue to hold on to my

life”).

 

pErkkavum pErAvE: I am trying to forget all those

words of Him, but I am not able to remove them from my

heart. Even though He does not remember all the

suffering He went through when He fell in love with

the body of a woman – sItA pirATTi, and even though He

now chooses to forget me and thinks of His own

welfare, I am not able to forget Him and continue to

live - (“koDiya en ne’njam avan enRE kiDakkum” –

tiruvAimozhi 6-4-7).

 

D. Additional thoughts from SrI PBA:

 

Just because He wanted to be seated next to bhUmidevi,

He had to inherit a body. But did He have to inherit

the body that even the likes of us who have “azhukku

uDambu” feel a revulsion for – that of a dirty pig,

which does not even seem to feel shame that it has a

dirty body?

 

panRiyAm teSuDaiya devar: No matter what form He

takes, His powers are not diminished in any way. Even

though He took the form of a pig, it is not the form

that resulted out of any karma, and so the tejas that

is natural to Him is still exhibiting itself in His

varAha form [[svAmi deSikan lists this as one of the 6

avatAra rahasya-s in SrI SaraNAgati dIpikA 17 –

nAnAvidahih akapaTaih ajahat-svabhAvaih aprAkRtaih

nija-vihAravaSena-siddhaih

AtmIya-rakshaNa-vipaksha-vinASanArthaih]].

 

Out of her intense praNaya rOsham, ANDAL chides

emperumAn as “mAnam illap paNRi”; but, lest those who

don’t know His greatness misuse her words, she

immediately reminds them that He is “tESu uDaiya

dEvar”.

 

E. Additional thoughts from SrI U.V.:

 

mASu uDambil: All that He wanted to make sure was to

avoid the mASu that He could not protect His wife – He

did not care that He had to assume the mASu uDambu in

order to retrieve her from the depths of the ocean

moss.

 

pESi iruppanagaL: Soon after He retrieved bhUdevi from

the depths of the ocean, she complemented Him on all

the efforts He took on her behalf, and He told her how

deeply He was in love with her etc. How can He be so

different and uncaring now to her? If all those words

He uttered to her at that time are coming to be lies,

then His words through the varAha caram Slokam where

He said that He will protect His devotees and take

them to His abode can also be false in her case.

 

F. SrI vEllukkuDi varadAcAriyAr in one of his

upanyasams, states that svAmi dEsikan explains the

phrase “mAnamillAp panRi” as “uvamAna illAp panRi”

(pig that has no

equal) and SrI PVP explains the same as “abhimAnam

illAp panRi” (He totally forgot His own former

greatness).

 

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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