nAcciyAr tirumozhi XIV – paTTi mEyndOr kArERu 8

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr

tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi XIV – paTTi

mEyndOr kArERu

 

viLaiyADum kaNNanaik kaNDOm

 

pASuram 14.8 (fourteenth tirumozhi-pAsuram 8 veLiya

Sangu onRu uDaiyAnai)

 

veLiya Sa’ngu onRu uDaiyAnaip pItaka ADai uDaiyAnai

aLi nangu uDaiya tirumAlai AzhiyAnaik kaNDIrE?

kaLi vaNDu e’ngum kalandARp pOl kamazh pU’nkuzhaLgaL

taDantOL mEl

miLira ninRu viLaiyADa virundAvanattE kaNDOme

 

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

gOdai is done with her nindAstuti of emperumAN. At

last He is coming to ANDAL displaying all His

soundaryam, to remove all her sufferings from His

separation forever. In this pASuram, ANDAL describes

this scene as He is coming to her: “Did you see that

Sriyah pati (tirumAl), who carries the exquisitely

white hued Sa’ngam called SrI pA’ncajanyam in His one

hand, wears the beautiful pItAmbaram on His body,

carries a cakram in His other Hand and is the

embodiment of compassion towards all?”

 

The response: “We saw that perumAn playing in

virundAvanam; His beautiful, fragrant hair, which

looked like dark bees flying around after drinking a

lot of honey, was flowing on His big shoulders when He

was playing.”

 

 

B. Additional thoughts from SrI PVP:

 

veLiya Sa’ngu onRu uDaiyAnai: He is having in His

hand, the great Sri PA’ncajanyam – conch, that is

white in color and adds beauty of color to His dark

tirumEni. tirumangai AzhvAr refers to His dark hue

resembling the color of ink and of the great dark blue

ocean, and His resting on the fig leaf, bearing the

conch on His hand - periya tirumozhi 7.10.2 “kaiyil

Or SanguDai mai niRak kaDal”.

 

veLiya Sa’ngau onRu uDaiyAnai: SrI T.S. rAjagopAlan

associates the term “onRu” to the whiteness of the

Sa’ngu that He has – in this interpretation, the

Sa’ngu that He carries in His hand is incomparable in

its whiteness to any other Sa’ngu. In other words,

this supreme and incomparable whiteness is adding to

the beauty of the beautiful dark hue or emperumAn as

He is revealing Himself to ANDAL and her friends.

 

pItaka ADai uDaiyAnai: His red garment is adding more

beauty to His dark tirumEni.

 

aLi nangu uDaiya: This is to be interpreted as “nangu

aLi uDaiya” - He Who has deep Mercy in His heart

(towards His devotees).

 

tirumAlai : SrI PVP enjoys the use of this word

“tirumAlai”, immediately following the phrase “aLi

nangu uDaiya” – One Who has love towards His devotees,

and points out that emperumAn has this great

compassion towards His devotees because He is “tiru

mAl” – One Who is ever associated with tiru or mahA

lakshmi.

 

AzhiyAnai: He who has the cakkaram in His hand. It is

common for AzhvArs to talk of bhagavAn’s Sa’nkham and

cakkaram in one breath – for example:

- kUrAr Azhi veN Sa’ngu Endi – nammAzhvAr

tiruvAimozhi. 6-9-1

- Sangu cakkarangaL enRu kai kUppum – nammAzhvAr

tiruvAimozhi. 7.2.1

 

But here ANDAL starts the pASuram with “veLiya

Sa’ngu”, and then refers to His pItaka ADai, aLi, His

being a tiru mAl, and then only refers to His having a

cakkaram in His other hand (AzhiyAnai). SrI PVP sees

the subtle significance in ANDAL not referring to His

Sa’nkham and cakram in one breath – it is just to make

sure that His beloved does not suffer “kaN eccil” –

dRshTi dosham.

 

Now, follows the response:

 

kaLi vaNDu e’ngum kalandARp pOl kamazh pUnkuzhaLgaL

taDantOL mEl miLira: ANDAL describes the beauty of

the appearance of the locks of His hair, the beauty of

His broad shoulders, and their fragrance. kaNNan’s

beautiful hair locks are floating on His broad

(“maLLANDa tiN tOL”) shoulders; this looks like the

collection of bees buzzing around after being

intoxicated with consumption of lot of honey from

fragrant flowers. Again, this cannot be seen and

enjoyed in tiruvAippaDi, because yasOdai would have

braided kaNNan’s kuzhal and decorated it with flowers.

So one cannot find His hair rolling around

chaotically on His shoulders in beautiful wavy

appearance. But ANDAL’s friends now find kaNNan

freely playing round with His lustrous locks flowing

on His broad shoulders in SrI brindAvanam.

 

kaLi vaNDu e’ngum taDam tOL mEl: SrI T.S.

rAjagOpAlan: The dark locks of hair flowing on the

taDam tOlgaL (broad shoulders) are like a great garden

where intoxicated bees are roaming around. Thus the

comparison of the broad shoulders to a great garden,

and the comparison of the fragrant locks of hair to

the fragrance of the flowers in the garden, and the

dark color of the flowing locks of hair to the

swarming bees is to be enjoyed.

 

C. Additional thoughts from SrI PBA:

 

BhagavAn’s beautiful black fragrant locks of hair

rolling on His broad shoulders have been compared to

the buzzing crowd of intoxicated bees after they have

consumed the honey from the fragrant flowers, by other

AzhvArs also. :

 

1)periyAzhvAr indulges in emperumAn’s “Se’nkamalap

pUvil tEn uNNum vaNDE pOl pangigaL vandu un pavaLa vAi

moippa” - (periyAzhvAr tirumozhi 1.9.2) – The locks

of hair rolling over His reddish lips resembles the

bees trying to drink honey from red lotus flowers).

2) tiruma’ngai AzhvAr also refers to the dark

beautiful black locks of hair of emperumAn – mai vaNNa

naRum ku’njik kuzhal pin tAzha – tiruneDuntANDakam 21

– where the deep dark color of the hair is compared to

the dark ink (mai vaNNam), and the curly hair (ku’njik

kuzhal) falling freely on His body (pin tAzha) is

described.

 

D. Additional thoughts from SrI UV:

 

Sa’ngu onRu uDaiyAnai – Note the use of the word

“onRu”. SrI UV translates this term as “oppaRRa –

incomparable”. The word “onRu” specifically stresses

that the Sa’ngu that He has is unique in that it is

incomparable to any other Sa’ngu that has ever existed

or will ever exist.

 

gOdai is presenting an extraordinary picture of kaNNan

with four special attributes:

1. He is holding SrI pA’ncajanyam – conch, in His left

upper hand

2. Because He found gOdai and is attempting to come

faster to her, His pItAmbaram is slipping and He tries

to hold that with His lower left hand

3. With His lower right hand, He is holding His Chief

Consort – tirumagaL

4. On His upper right hand, He is holding tiruvAzhi –

cakkaram.

And He is coming with great kAruNyam because of His

association with SrIdEvi.

 

aLi nangu uDaiya tiru mAl – Note that the adjective

“aLi nangu uDaiya” applies to both tiru and mAl – to

both pirATTi and to Him.

 

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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