nAcciyAr tirumozhi XIV – paTTi mEyndOr kArERu 7

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr

tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi XIV – paTTi

mEyndOr kArERu

 

pASuram 14.7 (fourteenth tirumozhi-pAsuram 7 poruttam

uDaiya nambiyai)

 

karu niRak kaNNanaik kANDOm

 

poruttam uDaiya nambiyaip puRam pOl uLLum kariyAnaik

karuttaip pizhaittu ninRa ak-karu mA-mugilaik

kanDIrE?

aruttit tArA gaNa’ngaLAl Arap perugu vAnam pOl

virtuttam peridAi varuvAnai virundAvanattE kaNDOmE

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

“Have you seen that kaNNan who is “poruttam ili” in

the sense that He does not know how to share His

beauty with those who love Him as we saw in last

pASuram, but who is quite consistent (poruttam uDaiya

nambi) in the sense that His mind is as cruel,

merciless and dark inside as His hue is outside? He

is also One who escapes our mental comprehension, and

is huge and dark like the dark clouds.”

 

“Yes, we saw that emperumAN in bRndAvanam, surrounded

by a big crowd of all His friends, and He looked like

a bright sky studded with a huge collection of stars

when He came surrounded by His friends”.

 

gOdai is using nindA stuti in the first half of this

pAsuram and in the second half shares her great

happiness with her friends.

 

ANDAL reached that state “parmA gati” pointed out by

Srimad bhAgavatam.

 

 

B. Additional thoughts from SrI PVP:

 

poruttam uDaiya nambiyai: In the previous pAsuram,

gOdai called Him “poruttamili”. Now she says “What I

said earlier was wrong in one sense. ‘poruttam

ilAmai’ would apply to the people of this world who

appear contradictory in the inside and outside. He is

really “poruttam uDaiya nambi” since He is dark

outside, and He is also dark inside – His mind is

cruel and He has no love to those who love Him”. Then

again, He is ‘nambi’ – One Who is complete in all

respects, and so there is no way that He can be called

‘poruttam ili’ any way.

 

puRam pOl uLLum kariyAnai: what is the poruttam that

applies in His case? Just as He is dark-hued on the

outside, He has a dark heart also. So He is uniformly

dark inside and out. He is not inconsistent like

cakravarti tirumagan, who was dark outside, but had a

very kind heart that was far from dark. gOdai is

reaching the peak of nindA stuti here!

 

karuttaip pizhaittu ninRa: He Who has falsified my

belief and faith that He will not leave me thus. He

is standing forgetting the memory of me and Himself.

When He was with her, He said “I will not leave you;

if I leave, I shall not live”. Even as gOdai was

beginning to believe in His words, He left her and

made her thoughts false.

 

ak-karu mA-mugilaik kanDIrE?: But even after all

that He did to me, I cannot even get mad at Him for

leaving me, because of His exquisite and incomparable

divine beautiful form resembling the dark-hued cloud.

 

Now follows the response:

 

arutti – This term means “a thing that is greatly

liked”. ANDAL uses this word to qualify the “tArA

gaNa’ngaL” or the collection of stars. SrI PVP

explains the word as “spRhaNiya” – desirable. SrI

kRshNasvAmi aiye’ngAr ascribes the ‘desirability’ of

the stars (nava graha-s) because they are worshipped

by those who desire lesser benefits. The

‘desirability’ could also be attributed to their sheer

beauty, which is the interpretation that is suggested

by SrI UV.

 

aruttit tArA gaNangaLAl Arap perugu vAnam pOl: Just

like the sky that is flooded with innumerable

collections of beautiful stars and planets.

 

virtuttam peridAi varuvAnai : viruttam refers to the

samskRt word ‘vRndam’, which means ‘ a large

collection (of kaNNan’s friends)’. periyAzhvAr

describes the scene when kaNNan walks surrounded by

His friends: “tannEr Ayiram pILLaigaLODu taLar naDai

iTTu varuvAn” (periyAzhvAr tirumozhi 3-1-1). ANDAL’s

description of this scene of kaNNan surrounded by His

huge gathering of friends looks like the beautiful sky

filled with the large collection of lustrous stars and

planets.

 

SrI PVP gives an alternate pATham also. Instead of

“Arap perugum”, if we take the words as “Arap

parugum”, then we have “aruttit tArA gaNa’ngaLAl Arap

parugum vAnam pOl” – then we have the anubhavam: When

kaNNan is seen in the midst of his multitude of

friends, He looks like the beautiful star-studded

cloud that is fondly viewed (Arap parugum vAna pOl) by

a large number of people (viruttam peridAi varuvAn).

 

Yet another anubhavam given in SrI PVP’s vyAkhyAnam is

– aruttittu ArA gaNa’ngaLAl Arap parugum vAnam pOl.

This gives another beautiful meaning - He is the cloud

Who is surrounded by the large gathering of people who

are never satisfied (ArA gaNa’ngaLAl) no matter how

much they worship Him (aruttittu), and Who is enjoyed

by them ever more, constantly (Arap parugum).

 

The identical analogy of people looking at the cloud

without being satisfied, and people looking at kaNNan

and not feeling satisfied, is also given by SrI

valmIki in rAmAyaNam ayodhyA kANDam 3-30 in the

context of describing Lord rAma’s beauty. There he

describes how dasarathan was constantly looking at

rAma’s beauty without becoming satisfied, just like

the people who keep looking longingly at the

rain-bearing clouds after a summer drought.

 

“gharmAbhi taptA: parjanyam hlAdayantamiva prajA: |

na tatarpa samAyANtam paSyamAnO narAdhipa: ||”

 

virundAvanattE kaNDOmE: When He is seen in

tiruvAippADi along with His friends, because of the

large number of other people around, one can only get

a cursory glance at Him, like looking at a whole

forest; but in bRndAvanam which is the exclusive

place for His consorts, gOdai’s friends are getting a

good, close ekAnta Sevai of kaNNan.

 

C. Additional thoughts from SrI UV:

 

SrI UV gives an alternate interpretation that has a

completely positive connotation by ANDAL, instead of

the ‘nindA stuti’ interpretation of SrI PVP.

 

poruttam uDaiya nambi – He has ‘all match’ with me

because He has now appeared before me.

 

karuttai – He Who has always been dear to my heart,

and has dwelt in my heart.

 

kariyAn: He Who will not create tApam to anyone.

 

pizhaittu ninRa akkaru mAmugilai: When He left me He

said “na jIvEyam khsaNamapi”; and He preserved His

life just for me and came to me today.

 

SrI UV also gives alternate interpretations for some

of the terms in the pASuram:

 

tArA: wife; tArA gaNa’ngaL viruttam peridAi varuvAnai

– He Who is coming, surrounded by all His consorts.

 

vAnam: One of the meanings for this word is ‘rain’.

The phrase ‘tArA gaNa’gaL Arap perugu vAnam” can then

refer to “torrential rains”. SrI UV refers us to

periyAzhvAr tirumozhi 3.4.1, where AzhvAr compares the

arrival of gOvindan decorated with His peacock

feathers etc., and surrounded by His friends,

accompanied by the sound of His flute and other

instruments, to the arrival of rain accompanied by

dense clouds. The description is of gOpi-s rushing

out of their houses thinking that huge rain clouds

were approaching.

 

“tazhaigaLum tongalum tadumbi e’ngum

taNNumai ekkamattaLi tAzh pIli,

kuzhaLgaLum gItamum Agi e’ngum

gOvindan varuginRa kUTTam kaNDu

mazhai kolO varuginRadenRu Solli” (periyAzhvar

tirumozhi 3.4.1)

 

 

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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