Guest guest Posted November 4, 2000 Report Share Posted November 4, 2000 Dear BhakthAs : Some of you may not receive these postings on NaachiyAr Thirumozhi , which are posted by Srimathi KalyANI KrishNamaachAri for number of months now in Bhakthi list .She has reached now the 111th paasuram with this posting. As you know , there are 143 paasurams that GodhA PirAtti blessed us with through her illustrious NaacchiyAr Thirumozhi (NT).Srimathi KalyANi KrishNamAcchaari (KK)has 31 paasurams left to complete this MahA kaimkaryam . If we understand the two aruLiccheyalkaLs of our ThAyAr , Soodik Koduttha NaacchiyAr , it is parama purushArtham . This particular paasuram is linked to VarAha Charama SlOkam , which was our Lord's response to BhUmi Devi, when She out of compassion for Her Children (us ) a laghu upAyam for our ujjeevanam . Sri BhU VarAhan responded with what is celebrated as VarAha Charama slOkam . Swamy Desikan created a chillarai rahasyam known as Rahasya SikhAmaNi to help us understand the context and the depth of meaning of Varaha Charama SlOkam ( adiyEn's three postings of July 27 , 1998 archived in the Bhakthi List archives cover this rahasya grantham ). MahA VidvAn PerukkAraNai Swamy has blessed us with the rare manuscript on ThiruppAvai (608 plus pages). FYI ,Swamy is also planning to write a commentary on NaachiyAr Thirumozhi during the next few months.That will also be treat for us. Meanwhile , Those of you , who are not receiving the current postings on NT , please feel free to contact Srimathi KrishNamAcchAri. She will be able to help you with the methodology to access her previous postings and also will include you in her mailing list. On behalf of all of us , it is my pleasure to thank Srimathi KK for the MahOpakAram that she is doing through careful study of the various commentaries and share their essence with us for each of these pasurams of GodhA PirAtti. DaasOham, V.SatakOpan >Sat, 4 Nov 2000 11:01:12 -0800 (PST) >nAcciyAr tirumozhi XI tAm ugakkum 8 > > > 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 > > > > >Thousands of Stores. Millions of Products. All in one Place. >/ > >----------------------------- > - SrImate rAmAnujAya namaH - >To Post a message, send it to: bhakti-list (AT) eGroups (DOT) com >Search archives at http://ramanuja.org/sv/bhakti/archives/index.html#SEARCH > > > Quote Link to comment Share on other sites More sharing options...
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