nAcciyAr tirumozhi XIV – paTTi mEyndOr kArERu 6

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr

tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi XIV – paTTi

mEyndOr kArERu

pASuram 14.6 (fourteenth tirumozhi-pAsuram 6 darumam

aRiyAk kuRumbanai)

 

udaya sUriyanaip pOlum kaNNanaik kANDOm

 

darumam aRiyAk kuRumbanait tan kai SAr’ngam aduvE pOl

puruva vaTTam azhagiya poruttam iliyaik kaNDIrE?

uruvu karidAi mugam SeydAi udaya paruppadattin mEl

viriyum kadirE pOlvAnai virundAvanattE kaNDOmE

 

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

“Have you seen that kaNNan go this way - the One who

does not have any mercy towards those who love Him,

indulges in mischief towards everyone, and has

beautiful eyebrows that resemble the SAr’ngam bow that

He carries in His hand, but also does not know how to

share this beauty of His with those who love Him?”

 

“We did see that kaNNan with a dark colored tirumEni

and lotus-like face in vrindAvanam. With His

brilliant face in the background of His dark-hued

body, He looked like the rising sun in the background

of the huge Eastern mountain”.

 

 

B. Additional thoughts from SrI PVP:

 

darumam aRiyA: His behavior towards ANDAL clearly

shows that He does not know even the ABC of darumam or

dayai. This is quite contrary to what He told sItA

pirATTi during His incarnation as rAma. In sundara

kANDam 38.41, pirATTi tells hanuman that She has

personally been told by Lord rAma that He considers

dayA as the highest dharmam:

 

“AnRSamsyam parO dharmah tvatta eva mayA Srutah”

 

PirATTi laments: “This is not just the word that I

heard from hanumAn whom You sent as a messenger to me.

I heard it from Your own mouth when we were together

and You were ready to give anything I wanted. I asked

You at that time - ‘Of all the guNa-s, which is the

one that You think as the best?’, and You responded:

‘I cannot withstand when someone is in pain; I

consider dayA to be the best of virtues”.

 

The inner meaning of pirATTi’s question is “What

happens if ever we become separated?”. SrI rAma’s

answer for that is “I will not let you grieve from

separation from Me under any circumstance”. “mayA

srutah” - the reason why pirATTi is saying this is –“I

know I heard these words myself from Your mouth. Are

these going to be just words that were uttered

casually, and not meant to be followed by You in

practice?” pirATTi is asking hanumAn to remind rAma

of these words, and ask Him the same question - “Are

You going to stand by Your words and show that dayA to

me, or are they going to be just mere words?”

 

kuRumbanai: On second thoughts, ANDAL feels:

“AnRSamsyam or dayA can be expected of Lord rAma who

is cakravarti tirumagan, but after all kaNNan is just

a kurumban - a mischievous cowherd, and dayA cannot be

expected out of Him”.

 

tan kai SAr’ngam aduvE pOl puruva vaTTam azhagiya: He

Whose eyebrows have the beauty that resemble the

beauty of the SAr’ngam bow that He has in His hand.

There is nothing in the world that is equal in beauty

to His eyebrows except His own SAr’ngam – bow. Only

these two can stand comparison to each other, and

nothing else can be compared to either of these. If

we see the bow in His hand, we can say - “That which

is supposed to be on His face (namely the eyebrows) is

in His hand”. On the other hand, if we look at His

eyebrows, we could say “How come the bow that is

supposed to be in His hand, is now embedded in His

face?” His eyebrows are so beautiful and curved, and

thus resemble the beautiful Sar’ngam in all respects –

including that of piercing others by their beauty.

 

poruttam iliyai: There is no match between this beauty

of His on the one hand, and His cruel treatment of

those who love Him, on the other. What is the use of

the beauty of this unloving person? He does not show

any affection to me, even though I am showering my

love on Him.

 

kaNDIrE? Even though His love to us is not evident,

it is our lot to love Him all the same. gOdai

desires to see Him even as One not showing any

affection for her.

 

Now follows the response:

 

uruvu karidAi – He with a dark hue.

 

mugam SeidAi – With a youthful, reddish, beauiful

countenance. (SeidAi is interpreted as Semmai

uDaiyadAi, where Semmai refers to redness as well as

beauty). SrI puttUr kRshNaswAmy aiye’ngAr refers to

the lotus-like eyes, mouth, hands, feet etc., and the

shining bright ornaments that adorn Him.

 

udaya paruppadattin mEl viriyum kadirE pOlvAnai –

paruppadam refers to parvatam. KaNNan, with His dark

hue and reddish, youthful, beautiful countenance, is

like the rising sun in the background of the black

mountain.

The rising sun is such that it can be seen with bare

eyes; it is red and lustrous and feels cool to the

eyes. KaNNan also has dark tirumEni and is lustrous

by His youth, lotus-like eyes, hands, feet and lips

and is decorated with radiating beautiful jewelry.

So, when He came in SrI brindAvanam which is luscious

green, He resembled the rising sun.

 

In SrImad rAmAyaNam ayodhyA kANDam 3-36, SrImad

vAlmIki compares Lord rAma to the rising Sun:

 

“tadAsanavaram prApya vyadIpayada rAghava: |

svayeva prabhayA merum udaye vimalo ravi: || “

 

“When He reached that great Asanam, He made it shine

with His own luster; like the mEru mountain that

shines from the rising Sun’s bright rays”.

 

When rAma was getting ready for His paTTAbhishEkam, He

was wearing many shining, beautiful ornaments, and was

talking to everyone who came to see Him with a smiling

face. vAlmIki compares Lord rAma’s appearance at that

time to that of the rising Sun. When kaNNan chose to

reveal His pleasing appearance in SrI bRndAvanam to

the gopi-s, ANDAL is using this same analogy to

describe kaNNan. There is also a description of

kaNNan to the “pleasing appearance of the Sun” in

samskRt literature - “tatra gOvindam AsInam prasann a

Aditya varcasam”.

 

virundAvanattE kaNDOmE: ANDAL uses the analogy to

describe the pleasing appearance of kaNNan as seen in

bRindAvanam, like the beautiful and radiant rising Sun

in the backdrop of the black mountains, and not the

“scorching Sun of mid-day” that He was as seen by her

in AyarpADi!

 

C. Additional thoughts from SrI UV:

 

darumam ariyAk kuRumbanai: The inner meaning is that

He behaves as One who does not conform to the world

standards, but loves the cowherds of AyarpADi so much

that He indulges in mischievous acts in playing with

them.

 

tan kai SAr’ngam aduvE pOl puruva vaTTam azhagiya: To

vanquish His enemies, He has the SAr’ngam (bow) in His

hand. His eyebrows resemble the SAr’ngam; they are

curved like the bow in shape; they have the quality to

weaken anyone who looks at them with their beauty;

they torture His lovers too. Thus, He has one bow in

His hand to vanquish His enemies and He has two bows

in the form of eyebrows to give trouble to those who

love Him; He is only bent on doing mischief and has no

dayai. What else can we call Him except “darumam

ariyAk kuRumban?”. The inner meaning is that He is

the azhagan who has no equal.

 

udayap parupadam – He is “kadir madiyam pOl mugattAn “

(tiruppAvai 1)

 

 

Abbreviations:

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

PVP= SrI periyavAccAn piLLai

PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr

UV = SrI uttamUr vIrarAghavAcAriyAr

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

 

aDiyAL,

kalyANi kRshNamAcAri

 

(Articles on nAcciyAr tirumozhi are available at:

http://www.geocities.com/Athens/Troy/7673/azhwars/nachiyar.html

maintained by SrI VenkaT aiyengAr of SrI villiputtUr)

 

 

 

 

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