nAcciyAr tirumozhi XIV – paTTi mEyndOr kArERu - 10

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr

tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi XIV – paTTi

mEyndOr kArERu

 

A formal conclusion of the nAcciyAr tirumozhi series

will be posted within the next week.

 

pASuram 14.10 (fourteenth tirumozhi-pAsuram 10 -

parundAL kaLiRRUkku aruL Seyda)

 

emperumAn aDikkIzh

vAzhvar

 

parundAL kaLiRRUkku aruL Seyda paraman tannaip pArin

mEl

virundAvanattE kaNDamai viTTu cittan kOdai Sol

marundAm enRu tam manattE vaittuk koNDu vAzhvArgaL

perum tAL uDaiya pirAN aDik kIzhp piriyAdu enRum

iruppArE

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

In the very last pASuram of nAcciyAr tirumozhi, SUDik

koDutta nAcciyAr, ANDAL, declares the benefit or

phalan that will accrue to those who chant the last

tirumozhi that came out as a result of extreme

happiness from seeing her kaNNan in virundAvanam:

 

gOdai, the daughter of viTTucittan, sang these

pASurams narrating how she discovered in brindAvanam,

right on this Earth, that very same Paraman who saved

the elephant, gajEndran. Those who want to cross the

ocean of samsAra should keep these pASUrams in mind as

their medicine for achieving the objective of having

the nitya anubhavam of being associated with His Feet

for ever and inseparably.

 

There is no doubt, that with ANDAL’s anugraham,

bhaktas will be blessed with this great anubhavam of

being for ever at emperumAN’s tiruvaDigaL.

 

 

B. Additional thoughts from SrI PVP:

 

gOdai completes the prabandham by concluding that

whoever does anusandhAnam of this tirumozhi will be

blessed with eternal kaimkaryam to emperumAn.

 

parum tAL kaLiRRUkku aruL Seyda paraman: He Who

relieved the suffering of the elephant with fat, huge

legs. The reference to the ‘huge, mighty legs’ here

is to show that the misery and suffering that the huge

elephant was subjected to was also proportionately

huge, and He relieved that misery.

 

That elephant got stuck in an area which is not

natural for it – in the water, where a crocodile

caught its leg. When gajEndran could not get out of

the clutches of the crocodile no matter how hard it

tried, and ultimately called out His name for help, He

just rushed out to help gajEndran, without properly

adjusting His vastram, and without worrying whether

His weapons (Sa’nkha, cakra etc.), were properly

positioned. At the speed at which He was rushing out

to relieve gajEndran of his suffering, bhagavAn’s

dress was flying in a disorderly fashion, as was His

hairdo ( arai kulaiya, talai kulaiya – are SrI PVP’s

words). His concern for His devotee was such that

like a mother, He started blowing out warm air from

His mouth at the wounds of gajEndran to provide relief

from the pain. His actions made it clear that there

is no other rakshakan worth calling for, for those who

think of seeking protection.

 

SrI PVP points out the significance for ANDAL

recounting gajEndra vRttAntam here. She is pointing

out that she underwent suffering of the magnitude of

gajEndran, all because of separation from Him; and

just as He appeared in front of the elephant and

removed his suffering, now He has appeared before her

and removed her sorrow also.

 

SrI PVP gives reference to vishNu dharmam, where the

power of thinking of Him and meditating on HIm is

revealed in the following SlOka describing the

gajEndra vRttAntam:

 

“param Apadam Apanna: manasA acintayat harim |

sa tu nAgavara: SrImAn nArAyaNa parAyaNa : || “

(vishNudharmam 69-47)

 

“Even as he was facing extreme danger, the great

gajEndra who was dedicated to kaimkaryam to bhagavAn

as his greatest wealth (kaimkarya SrI), and who had

the realization that nArAyaNa is the Sole Protector,

contemplated on Hari in his mind”.

 

pArin mEl: He has been seen right here, in this bhU

lokam itself, in His leelA vibhUti.

 

VirundAvanattE kaNDamai: He has been seen in

bRndAvanam in the solitude of His exclusive devotees,

and not in the midst of the multitude of people in

tiru AyppADi. He reveals Himself exclusively to His

true devotees easily, but not to those who are not

exclusively devoted to Him. He gives Himself to those

who love Him dearly.

 

viTTu cittan kOdai: The key emphasis on AcArya being

the necessary and essential intermediary in the

realization of emperumAn is the principal point that

is brought out by ANDAL here. ANDAL has been

repeatedly pointing out that her great virtue and

blessing is that she has the association with her

AcArya in the form of periAzhvAr. The reason why

gOdai could see such divine scenes is the fact that

she was viTTucittan’s daughter. She has already

confirmed this in NT 10.10 “viTTucittar tangaL dEvarai

valla parisu varuvipparEl, adu kANDumE”.

 

PuttUr SrI kRshnasvAmi aiyengAr refers us to SvAmi

dEsikan’s nyAsa tilakam, Slokam 22, where the pride

with which we should treasure our association with our

AcArya, and the importance of our AcArya as a

necessary intermediary in our receiving His

protection, are revealed:

 

“uktyA dhana’njaya vibhIshaNa lakshyayA te

pratyAyya lakshmaNa muner bhavatA vitIrNam |

srutvA varam tadanubandha madAvalipte

nityam prasIda bhagavan mayi ranganAtha || “

 

(“Oh aranganagarappA! I am aware of Your promise to

all prapanna-s through Your words to arjuna and

vibhIshaNa, that You will always protect those who

have surrendered to You unconditionally; I also know

of the discourse You had with emperumAnAr, where You

have promised to him that anyone who has association

with him through any of the subsequent AcArya-s in his

lineage, will automatically reach Your Divine feet at

the end of this lifetime. Being thus assured of Your

protection, I am proud of my association with

emperumAnAr. I pray to You to bless me always for

ever”.

 

viTTu cittan kOdai Sol marundAm enRu: The pASuram-s

thus composed by gOdai who is proudly associated with

vittu cittan as her father and AcArya, are verily the

medicine to get out of the bondage of samsAra.

 

manattE vaittuk koNDu vAzhvArgaL: Those who realize

this great truth (namely, that the pASurams revealed

to us by ANDAL are the medicine to cross the ocean of

samsAra). These are the people that are described in

taittirIya AraNyaka as

 

“Anandam brahmaNO vidhvAn na bibhEdi kutascana | “

(taitt. AraN. 9)

 

(One who has realized the Bliss of Brahman will not

fear anything”.)

 

SrI TS rAjagOpAlan quotes several passages where

bhagavAn is Himself described as the medicine for the

suffering resulting from the bondage of samsAra:

“marundum poruLum amudamum tAnE” (mUnRAm

tiruvandAdi-4);

“nirvANam besahjam bishak” “oushadam” – SrI vishNu

sahasranAmam.

“vaidyo nArAyaNo harih”

 

What ANDAL is revealing to us here is the singing of

His glory is equally a medicine, nay, a better

medicine, for the suffering of samsAra. [[ Recall the

incident of kaNNan being forever indebted to draupadi

for her calling out His name when she needed His

protection – a great illustration of His nAma

mahimA]].

 

perum tAL uDaiya pirAN aDik kIzh piriyAdu enRum

iruppArE: These devotees will forever be blessed with

being united inseparably with Him through kaimkaryam

at His Divine Feet. This is the be-all and end-all of

life; the best of all the things to be obtained. His

tiruvaDigaL are the sweetest of all the sweet things

in life; doing kaimkaryam to His tiruvaDi is the

greatest goal. gOdai said in tiruppAvai-29 also

“unakkE nAm AT ceyvOm” – (we shall serve only You).

 

ANDAL gives her final blessings to us: piriyAdu enRum

iruppArE – “Unlike me, who had to ask everyone

“kaNDIrE” (have you seen Him?), the devotees who

understand this tirumozhi as the final remedy for the

bondage of samsAra (namely, meditate on Him and Him

alone as the Object to be attained and the means to be

attained), will be permanently and inseparably united

with Him, and

will have the anubhavam of enjoying Him always.

Meditating on Him and His glory will become their

permanent pastime.

 

C. Additional thoughts from SrI PBA:

 

pArin mEl: In this world itself. Recall that in

NT-13.9, gOdai declared “kommai mulaigaL iDar tIra

gOvindaRkkOr kuRREval, immaip piRavi SeyyAdE inip pOic

ceyyum tavam tAn en?” (What is the greatness in

performing kaimkaryam in SrI vaikuNTham after reaching

there through the arcirAdi mArgam, if I cannot do

intimate kaimkaryam to Him in this birth right here

and now by embracing Him with all the desire that I

have for Him?). She even hated paramapada anubhavam

compared to kaimkaryam right in this world. In this

pASuram she is rejoicing that she at last got that

bhAgyam in this world itself, through the use of the

phrase “pArin mEl”.

 

perum tAL uDaiya pirAn aDik kIzh piriyAdu enRum

iruppArE: ANDAL literally echoes the words of

periAzhvAr, her AcArya and father - “en~jnAnRum

emperumAn iNai aDik kIzh iNai piriyAdu iruppar tAme” –

(periyAzhvAr tirumozhi 4.9.11).

 

D. Additional thoughts from SrI UV:

parundAL: “parutta tALgaL” – signifies that the

elephant put all its strength on its huge legs and

tried to get out of the clutches of the crocodile.

When it failed after long effort, the elephant called

out for help “mudalE, mudalE” (the very First of all

beings). All the deva-s and gods kept away, since

they know that they were not “mudal”. The next

kshaNam, nampirAn, who is an ocean of love, left

paramapadam and came flying to the earth to relieve

the elephant of its sorrow. This is the story that

ANDAL has been told by elders. In that story,

gajEndran was trying to offer the flowers that he had

gathered at the Feet of bhagavAn. Similarly, ANDAL was

crying out to Him since she wanted to embrace Him with

her “kommai mulaigaL” and wished to serve Him at His

great feet. Just as He showed Himself to the elephant,

He showed Himself before her and blessed her also. She

got the grace of watching Him with glee for ever.

 

viTTu cittan kOdai Sol: Her words through this

tiruvAimozhi are really the result of the anugraham of

periAzhvAr.

 

manattE vaittu koNDu vAzhvArgaL: These should be

chanted with the full heart and soul.

 

Perum tAL uDaiya pirAn aDik kIzh piriyAdu enRum

iruppAr: EmperumAn’s anubhavam and kaimkaryam will be

had here (“ingum”), there (“angum”) and everywhere

(“engum”) and at all times (“ekkAlamum”).

 

paraman tannaip pArin mEl: If emperumAn leaves SrI

vaikunTham and descends down to this earth, how can we

ever describe through words this kAruNyam of His?

 

pArin mEl virundAvanattE kaNDamai viTTu cittan kOdai:

It would have been possible to see Him very easily in

bRndAvanam during His actual vibhava avatAram. But

now I see Him myself as SrI bRndAvanak kaNNan in this

world along with my friends. What great nIrmai on His

part! And what greatness my father has to make this

happen!

 

perum tAL uDaiya: perumai porundiya tALgaLai uDaiya –

One Whose Divine feet are praiseworthy, famous etc.

During His trivikrama avatAram, He spread His

tiruvaDi-s in such a way that the whole universe could

worship them at the same time; such is the greatness

of His Divine Feet. ANDAL praises them as “perum

tALgaL” also because He came to her instantly from far

away to bless her and save her.

 

 

Abbreviations:

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

PVP= SrI periyavAccAn piLLai

PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr

UV = SrI uttamUr vIrarAghavAcAriyAr

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

 

SrI ANDAL, SrI rangamannAr tiruvaDIgaLE SaraNam.

 

SrI periyavAccAn piLLai tiruvaDIgaLE SaraNam.

SrI perumAL kOil prativAdi bhayankaram

aNNangarAcAriyAr svAmi

tiruvaDIgaLE SaraNam.

Sri uttamUr vIraraghavAcAriyAr svAmi tiruvaDIgaLE

SaraNam.

 

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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