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nAcciyAr tirumozhi XIV paTTi mEyndOr kArERu - 10

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Kalyani Krishnamachari • June 24, 2003 


                                                      
   SrI:
             SrI ANDAL samEta SrI raÂ’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 ANDALÂ’s anugraham,
bhaktas will be blessed with this great anubhavam of
being for ever at emperumANÂ’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 (SaÂ’nkha, cakra etc.), were properly
positioned.   At the speed at which He was rushing out
to relieve gajEndran of his suffering, bhagavAnÂ’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 viTTucittanÂ’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
dEsikanÂ’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: EmperumAnÂ’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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