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nAcciyAr tirumozhi XIV paTTi mEyndOr kArERu 8

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Kalyani Krishnamachari • June 13, 2003 


                                                      
   SrI:
             SrI ANDAL samEta SrI raÂ’ngamannAr
tiruvaDigaLE SaraNam

                 nAcciyAr tirumozhi XIV – paTTi
mEyndOr kArERu

viLaiyADum kaNNanaik kaNDOm

pASuram 14.8 (fourteenth tirumozhi-pAsuram 8 veLiya
Sangu onRu uDaiyAnai)

veLiya SaÂ’ngu onRu uDaiyAnaip pItaka ADai uDaiyAnai
 aLi nangu uDaiya tirumAlai AzhiyAnaik kaNDIrE?
kaLi vaNDu eÂ’ngum kalandARp pOl kamazh pUÂ’nkuzhaLgaL
taDantOL mEl
 miLira ninRu viLaiyADa virundAvanattE kaNDOme


A. From SrImAn SaDagOpan's tamizh treatise:

gOdai is done with her nindAstuti of emperumAN.  At
last He is coming to ANDAL displaying all His
soundaryam, to remove all her sufferings from His
separation forever.  In this pASuram, ANDAL describes
this scene as He is coming to her:  “Did you see that
Sriyah pati (tirumAl), who carries the exquisitely
white hued SaÂ’ngam called SrI pAÂ’ncajanyam in His one
hand, wears the beautiful pItAmbaram on His body,
carries a cakram in His other Hand and is the
embodiment of compassion towards all?”

The response:  “We saw that perumAn playing in
virundAvanam; His beautiful, fragrant hair, which
looked like dark bees flying around after drinking a
lot of honey, was flowing on His big shoulders when He
was playing.”

 
B. Additional thoughts from SrI PVP:

veLiya SaÂ’ngu onRu uDaiyAnai: He is having in His
hand, the great Sri PA’ncajanyam – conch,  that is
white in color and adds beauty of color to His dark
tirumEni. tirumangai AzhvAr refers to His dark hue
resembling the color of ink and of the great dark blue
ocean, and His resting on the fig leaf, bearing the
conch on His hand -  periya tirumozhi 7.10.2 “kaiyil
Or SanguDai mai niRak kaDal”.  

veLiya SaÂ’ngau onRu uDaiyAnai:  SrI T.S. rAjagopAlan 
associates the term “onRu” to the whiteness of the
Sa’ngu that He has –  in this interpretation, the
SaÂ’ngu that He carries in His hand is incomparable in
its whiteness to any other SaÂ’ngu.   In other words,
this supreme and incomparable whiteness is adding to
the beauty of the beautiful dark hue or emperumAn as
He is revealing Himself to ANDAL and her friends.

 pItaka ADai uDaiyAnai: His red garment is adding more
beauty to His dark tirumEni. 

 aLi nangu uDaiya: This is to be interpreted as “nangu
aLi uDaiya” - He Who has deep Mercy in His heart
(towards His devotees).  

 tirumAlai :  SrI PVP enjoys the use of this word
“tirumAlai”, immediately following the phrase “aLi
nangu uDaiya” – One Who has love towards His devotees,
and points out that emperumAn has this great
compassion towards His devotees because He is “tiru
mAl” – One Who is ever associated with tiru or mahA
lakshmi. 

AzhiyAnai: He who has the cakkaram in His hand.  It is
common for AzhvArs to talk of bhagavAnÂ’s SaÂ’nkham and
cakkaram in one breath – for example:
   - kUrAr Azhi veN Sa’ngu Endi – nammAzhvAr
tiruvAimozhi. 6-9-1
-  Sangu cakkarangaL enRu kai kUppum – nammAzhvAr     
            tiruvAimozhi.  7.2.1

But here ANDAL starts the pASuram with “veLiya
Sa’ngu”, and then refers to His pItaka ADai, aLi, His
being a tiru mAl, and then only refers to His having a
cakkaram in His other hand (AzhiyAnai).   SrI PVP sees
the subtle significance in ANDAL not referring to His
Sa’nkham and cakram in one breath – it is just to make
sure that His beloved does not suffer “kaN eccil” –
dRshTi dosham.   

Now, follows the response:

kaLi vaNDu eÂ’ngum kalandARp pOl kamazh pUnkuzhaLgaL
taDantOL mEl miLira:  ANDAL describes the beauty of
the appearance of the locks of His hair, the beauty of
His broad shoulders, and their fragrance.  kaNNanÂ’s
beautiful hair locks are floating on His broad
(“maLLANDa tiN tOL”) shoulders; this looks like the
collection of bees buzzing around after being
intoxicated with consumption of lot of honey from
fragrant flowers.   Again, this cannot be seen and
enjoyed in tiruvAippaDi, because yasOdai would have
braided kaNNanÂ’s kuzhal and decorated it with flowers.
 So one cannot find His hair rolling around
chaotically on His shoulders in beautiful wavy
appearance.  But ANDALÂ’s friends now find kaNNan
freely playing round with His lustrous locks flowing
on His broad shoulders in SrI brindAvanam. 

kaLi vaNDu eÂ’ngum taDam tOL mEl:  SrI T.S.
rAjagOpAlan: The dark locks of hair flowing on the
taDam tOlgaL (broad shoulders) are like a great garden
where intoxicated bees are roaming around.  Thus the
comparison of the broad shoulders to a great garden,
and the comparison of the fragrant locks of hair to
the fragrance of the flowers in the garden, and the
dark color of the flowing locks of hair to the
swarming bees is to be enjoyed.   

C.	Additional thoughts from SrI PBA: 

BhagavAnÂ’s beautiful black fragrant locks of hair
rolling on His broad shoulders have been compared to
the buzzing crowd of intoxicated bees after they have
consumed the honey from the fragrant flowers, by other
AzhvArs also.  :
 
1)periyAzhvAr indulges in emperumAn’s “Se’nkamalap
pUvil tEn uNNum vaNDE pOl pangigaL vandu un pavaLa vAi
moippa”  - (periyAzhvAr tirumozhi 1.9.2) – The locks
of hair rolling over His reddish lips resembles the
bees trying to drink honey from red lotus flowers). 
2)	tirumaÂ’ngai AzhvAr also refers to the dark
beautiful black locks of hair of emperumAn – mai vaNNa
naRum ku’njik kuzhal pin tAzha – tiruneDuntANDakam 21
– where the deep dark color of the hair is compared to
the dark ink (mai vaNNam), and the curly hair (kuÂ’njik
kuzhal) falling freely on His body (pin tAzha) is
described. 
 
D.	Additional thoughts from SrI UV:

Sa’ngu onRu uDaiyAnai – Note the use of the word
“onRu”.  SrI UV translates this term as “oppaRRa –
incomparable”.  The word “onRu” specifically stresses
that the SaÂ’ngu that He has is unique in that it is
incomparable to any other SaÂ’ngu that has ever existed
or will ever exist.

gOdai is presenting an extraordinary picture of kaNNan
with four special attributes:
1.	He is holding SrI pA’ncajanyam – conch, in His left
upper hand
2.	Because He found gOdai and is attempting to come
faster to her, His pItAmbaram is slipping and He tries
to hold that with His lower left hand
3.	With His lower right hand, He is holding His Chief
Consort – tirumagaL
4.	On His upper right hand, He is holding tiruvAzhi –
cakkaram.
And He is coming with great kAruNyam because of His
association with SrIdEvi. 

aLi nangu uDaiya tiru mAl – Note that the adjective
“aLi nangu uDaiya” applies to both tiru and mAl – to
both pirATTi and to Him.

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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