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nAcciyAr tirumozhi XI tAm ugakkum 5

From: Kalyani Krishnamachari (
Date: Wed Jul 05 2000 - 04:55:39 PDT

      SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

                           nAcciyAr tirumozhi XI – tAm

pASuram 11.5(eleventh tirumozhi - pAsuram 5
pollAkkuRaL uruvAi)

            en kai vaLai avarukku edaRkku?

pollAk kuRaL uruvAip poRkaiyil nIrERRu
 ellA ulagum aLandu koNDa emperumAn
nallArgaL vAzhum naLir ara’nga nAgaNaiyAn
  illAdOm kaipporuLum eiduvAn ottuLanE

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

He came in the form of the deceitful dwarf form,
begged three feet of land from mahAbali , received the
bikshA from him on His beautiful hands and snatched
all the worlds from him.   This emperumAn who is
resting on His snake bed in beautiful tiru ara’ngam
populated by noble people, is not only taking the
bangles from me who has really nothing to start with;
it looks like He is going to take away my body also.

B. Additional thoughts from SrI PVP:  

pollAk kuRaL uruvAi:   Just so that vAmanar will not
get any dhr*shTi dOsham, gOdai calls it ‘pollA’, thus
doing dhr*shTi parihAram.  

Or, it may be because, if she says “azhagiya kuRal
uru” or beautiful vAmana rUpam, others may get
confused and compare this with other ordinary things
that are considered beautiful in this world;  since
this beauty is nothing comparable to anything known in
this world, she is calling this “pollAk kuraL uru”.

kuRaL uruvAi: Just as milk when boiled down to
one-eighth of its initial volume would taste very
sweet, vAmana rUpam is a sweetened version of His true

poRkaiyil nIrERRu: While normally those who offer
bikshA offer it in a mud vessel, mahAbali had the
great honor of giving bikshA to a golden vessel in the
form of  the golden hands of emperumAn (pORkalam, not
maN kalam).

ellA ulagum aLandu koNDa: It looks like it is His
nature that if He gets something from anyone, He will
get all that belongs to them in toto, and send them to
the deepest netherworld in the process (sending that
person to the lowest position possible).  He is one
who gets great pleasure by pushing those who give alms
to Him in the deepest hole possible (referring to
mahAbali’s case).  As her father said He is
“iRaippozhudil pAtALam kalavirukkai koduttu uganda
emmAn” (periyAzhvAr tirumozhi 4-9-7) – in a fraction
of a second, He gave the ownership of pAtAla lokam to
mahAbali and was very pleased in the process.  

emperumAn:  Because of this nature of His, He has put
me in a position such that I cannot belong to anyone
else but Him.  “muvaDi maN koNDaLanda mannan
SaridaikkE mAlAgip pon payandEn” (periya tirumozhi
9-4-2) – His aDiyArs become so enchanted and engrossed
in these acts of His, and totally surrender to Him and
lose all other interest in life.  Knowing full well
that He will take away everything if she gives Him
anything at all, instead of being careful with Him,
she gladly gets engrossed in Him, and now is in the
state of losing all her belongings including her body.

nallArgaL vAzhum:  The significance that is associated
with living in a divya deSam in our sampradAyam is
brought out here by SrI PVP.  Those who do not have
any other interest in life except Him live in divya
deSam-s such as tiru ara’ngam.  periyAzhvAr has said :
“maRaip perum tI vaLarrttiruppAr varu virundai
aLittirruppAr SiRappuDaiya maRaiyavar vAzh tiru
arangam enbaduvE” (periyAzhvAr tirumozhi 4-8-2). 
nAcciyAr communicates the same idea in  “vEnkaTattaip
padiyAga vAzhvIrgAL” – NT 8-9. 

naLir ara’ngam: the “cool” tiru ara’ngam. By living
there and getting engrossed in the service of
emperumAn, one will not be conscious of any of the
tApa traya-s: ailments associated with the body and
the mind (AdhyAtmikam),
Adhibhoudikam (those that are caused by other bhUta-s
such as animals, birds, etc.), and Adhidaivikam (those
caused by divine causes such as fire, water, heat,
cold, etc.) do not occur. 

illAdOm kaipporuLum:  “I already have nothing that
belongs to me, unlike mahAbali who had the things
belonging to me, who does not have much to give Him
like mAbali did” or “the things belonging to me, who
does not have any other savior but Him”.

SrI PVP refers to “another vyAkyAnam –
vyAkhyAnAntaram”, and quotes from a different source
which is not identified: 

naLir arangam: He who is living in such as a great
place such as tiruara’ngam is indulging in acts that
only those who kill womenfolk will commit. 

nallArgaL vAzhum arangam: the place which attracts all
the blessed folks who come here to live.  It is a
place where all the AzhvArs flocked to  (“aRRa paRRar
suRRi vAzhum andaNIr arangam” – tiruccanda viruttam

nallArgaL: it is a divyadEsam where people do not have
to struggle doing any sAdhanA-s or anushThAnam, but
can live on the benefits of the good deeds that have
already been performed .  Since the param poRul (who
is normally accessible only in paramapadam) is easily
and readily accessible here, those who chose this
place as their place of living, spend time in nothing
else but bhagavad anubhavam. Is there anything else in
life for them except enjoying periya perumAL in that
tiruppati?  They tremble at the thought of getting
paramapadam -  “What will I do if I get paramapadam,
and have to leave this bhAgyam of having tiru
ara’ngan’s darSanam?”.  As toNDar aDippoDi AzhvAr
said: “iccuvai tavira yAn pOi indira lokam ALum
accuvai perinum vENDEn ara’ngamA nagar uLAnE”
(tirumAlai 2). 

When SrI BhaTTar was suffering from sores in his back,
 periya perumAL asked him if he was scared.  bhaTTar
responded:  “Oh my Great Lord! Of course I am scared! 
You have already given me Your promise that I will go
to paramapdam, and so this is no concern for me.  But
what else can I do except being scared at the thought
that when I leave this world for paramapadam, I will
miss your cool face, the tazhumbu of your tirumaN
kAppu and your enchanting smile!”.

Another instance cited:   SoTTai nambi (one of
ALavandAr’s sons) said something offensive about
tirukkOTTiyUr nambi, one of the important pupils of 
ALavandAr.  nambi asked SoTTai nambi to get away from
him; so SoTTai nambi went to the SOzhA king’s palace
and was doing rAja sevai and lived as a loukikar. When
he reached his last days on earth, some people wanted
to see if he is still holding firm belief in
vaishNavam (even though he had to live as a loukikan)
and asked him what was occupying his thoughts in those
last days. He said: “ALavandAr’s tiruvaDi sambandham
will definitely earn me paramapadam.  If I go there, I
will check whether SrIvaikUNThanAthan’s face is as
sweet and pleasant as namperumAL’s tirumukha manDalam.
 If it is not, I will break open the wall in
vaikuNTham and come back to SrIrangam.  The only
concern I have is that in doing that, I would have
transgressed the vedic declaration that a mumukshu
does not ever return to this earth after reaching
SrIvaikunTham ”.

nAgaNaiyAn:  Instead of reaching the ultimate goal of
having His darSanam in SrIvaikunTham in His seated
posture, this beauty of His as He is lying down on the
snake bed in tiru ara’ngam is even more beautiful.

illAdOm kaip poruLum:  “Since we and everything we
possess is His anyway, we don’t have anything of our
own to start with.  So He does not have to indulge in
acts that make it appear that He is taking away all
things from me”.  
C.  Additional thoughts from SrI UV: 

pollAkkuRaL uru:  the deceitful vAmana avatAram. 

poRkkaiyil: when emperumAn extended His hand, mahAbali
is enchanted by its beauty and gives what is asked of

nallAr: Those who are best trained in j~nAna,
anushThAna, vairAgya, etc.; they do not make others
suffer and are not deceitful. ANDAL is thinking aloud:
 “I thought the reason for their greatness comes from
their living in the tiru aranga kshEtram. But even
though He is living in nallArgaL vAzhum arangam, still
it doesn’t seem like He is having any nalla guNam; He
only has nAgaiyAn’s two tongues (double-talker) and
the na’nju (poison).  Because the other residents of
tiru ara’ngam are tolerating Him and keeping Him with
them, just for that reason they can be called
nallArgaL.  Look at His pollA’ngu; He is stealing
things from us, who do not have anything. Is it fair
if He usurps things without asking us?   So, ara’ngan
is much worse than vAmanan, who asked for things that
mahAbali had in his possession and got them after
getting his consent from him and He did not take away
anything that He did not ask for.  So vAmanan is
better in this sense compared to this ara’ngan”.  

SrI UV’s anubhavam is that because gOdai is comparing
vAmanan with tiru ara’ngan and feeling that vAmanan
was at least fairer to mahAbali than ara’ngan has been
to her, she uses only singular and not plural when she
talks about arangan (“nAgaNaiyAn”, “eiduvAn”, “ottu

PVP= SrI periyavAccAn piLLai
PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr
UV  = SrI uttamUr vIrarAghavAcAriyAr

sarvam SrIman nArAyaNAyeti samarpayAmi.

kalyANi kRshNamAcAri

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