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nAcciyAr tirumozhi XI tAm ugakkum 8

From: Kalyani Krishnamachari (kkrishnamachari_at_yahoo.com)
Date: Sat Nov 04 2000 - 11:01:12 PST

                                                      
                         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


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