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nAcciyAr tirumozhi XIV paTTi mEyndOr kArERu 6

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Kalyani Krishnamachari • June 8, 2003 


                                                      
   SrI:
             SrI ANDAL samEta SrI raÂ’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 SArÂ’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 SArÂ’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?Â’,  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 SArÂ’ngam aduvE pOl puruva vaTTam azhagiya: He
Whose eyebrows have the beauty that resemble the
beauty of the SArÂ’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 aiyeÂ’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 rAmaÂ’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 SArÂ’ngam aduvE pOl puruva vaTTam azhagiya: To
vanquish His enemies, He has the SArÂ’ngam (bow) in His
hand. His eyebrows resemble the SArÂ’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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