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nAcciyAr tirumozhi XIV paTTi mEyndOr kArERu 7

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Kalyani Krishnamachari • June 10, 2003 


                                                      
   SrI:
             SrI ANDAL samEta SrI raÂ’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 gaNaÂ’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
ilAmaiÂ’ 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 kaNNanÂ’s friends)Â’.  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 PVPÂ’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 gaNaÂ’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 rAmaÂ’s beauty.  There he
describes how dasarathan was constantly looking at
rAmaÂ’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, gOdaiÂ’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 gaNaÂ’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 eÂ’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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