SrI:
SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam


General Introduction to nAcciyAr tirumozhi XIV
– paTTi mEyndOr kArERu


godai who declared “nArAyaNanE namakkE paRai taruvAn” in tiruppAvai decided that reaching Him can only happen with His grace [“aduvum avanadu innarulE”]. Since she did not get Him immediately, she fell at the feet of kAman, performed SiRRil, took early baths in the river, played kUDal game, conversed with the cuckoo and desired to see Him in person. Since she did not succeed, she tried to live with just the dream of her marriage with kaNNan. Since the dream anubhvam was not enough, she started conversing with pA’ncajanyam, then used the clouds as messengers and being reminded of His soundaryam because of the things she saw in the rainy season, started losing herself. She started losing faith in His word “na tyajEyam” (I will not forsake My devotees) and started feeling that even her AcArya sambandham (association with periAzhvAr who was very dear to Him) was not sufficient for her to reach Him. She tries to reach Him by her own efforts. When she becomes too weak to do anything by herself anymore to attain Him, she pleads with the people around her to somehow establish the association between Him and her by taking her to places where He resides in His arcA form etc., or bring to her things that are related to Him.

What was nArAyaNan thinking all this time, when godai was pining in love for Him? He wished to transform her love for Him into parama bhakti and kept postponing showing His face to her. Just as food given to a person suffering from indigestion might result in life danger, pErinbam might not be digestible if a bhakta does not develop parama bhakti. When she reaches the pinnacle of her extreme love for Him and has attained the stage of parama bhakti to Him where she will live only if she gets Him and will die if not, that is when He decides to show Himself to her. Just as nammAzhvAr (tiruvAimozhi ) received a blessing “en avAvaRac cUzhndAi”, godai also is showered with His Grace. Finally, godai’s kaNNan ennum kAdalan, her kaNNil ADum mAyavan, her kuRai onRum illAda gOvindan shows Himself to her.

So far godai has showed in detail using the nAyaka-nAyaki bhAvam, that the sole purpose in life is for the jIvAtmA to seek the union with the paramAtmA and attain brahmAnandam only after reaching paramAtmA. She has outlined in detail the sorrow that the jIvAtmA goes through until this union happens. This is the only and the supreme goal. Sri SadagOpan quotes SrImAn Justice rAmAnujam: “All the wealth in nature are God’s blessings; these are meant to be used by people as fertilizers in growing the bhakti in the society” - (i.e., to be used in His service and nothing else). That is what ANDAL is pointing out through her aRuL mozhigaL. godai who showed us that the only goal of life is to be united with emperumAn, sang the praise of “Ongi ulagaLanda uttaman” and got the greatness of being permanently united with Him. To show that reaching His kaimkarya sAmrAjyam is a herculean task, she sang the first one hundred and thirty three pASurams of nAcciyAr tirumozhi depicting the viraha bhakti (tApam), UDal (fight representing the temporary frsutrations etc.). In the last 10 pASurams, she describes with great glee how her kaNNan, who was playing hide and seek with her finally showed Himself up and gave her a sight where He revealed Himself to her and her friends in His AyarpADi appearance and removed all her despair. Thus ends vislEsham (the separation and the longing associated with it) and thus starts samslEsham (the brahmaAnda anubhavam associated with realizing Him).

Thi tirumozhi is in the form of a conversation between two sets of people. Each pASuram starts with the question from the seeker asking whether they have seen emperumAn, and the second part is the response of those who have had the pErAnandam of having attained Him.

Meanings from SrImAn SaDagOpan's tamizh treatise:

pASuram 14.1 (fourteenth tirumozhi-pAsuram 1 paTTi mEyndOr kArERu)

paTTi mEyndOr kArERu baladEvarkku Or kIzhkanRAi
iTTiru iTTu viLaiyADi I’ngE pOdak kaNDIrE
iTTamAna paSukkaLai inidu maRittu nIrUTTi
viTTuk koNDu viLaiYADa virundA vanattE kaNDOmE

sundarAngan kaNNan gives godai several, wonderful sights (sEvai) and gives her paramAnandam. In the first pASuram, godai indicates how kaNNan is independently roaming around in brindAvanam area, while acting as a good brother to balarAman and being mischievous at the same time with the AyarpADi girls and pleasing all His friends.

“Did you see a dark-hued, bullish personality, who is balarAman’s brother and goes around playing and grazing cows to His delight?”

“Yes, we did; we saw that gOpAlan in brindAvanam, looking after His most beloved cows with great joy, lovingly calling them by their names, feeding them water, and letting them graze the grass happily.”

pASuram 14.2 (fourteenth tirumozhi-pAsuram 2 anunga ennaip pirivu Seydu)

anu’nga ennaip pirivu Seidu Ayar pADi kavarundu uNNum
kuNu’ngu nARik kuTTERRai gOvardhananaik kaNDIrE?
gaNa’ngaLODu min mEgam kalandAR pOla vanamAlai
Mmnu’nga ninRu viLaiyADa virundAvanattE kaNDOmE

“Did you happen to see that young bull by name gOvardhanan, who made me suffer by leaving me alone, who has completely taken over AyppADi and enjoying every bit of it, smells of butter all the time, and looks after the cows?”

“Yes, we have seen that kaNNan who wears vanamAlai and plays with all His troupe in vrindAvanam; Watching the beautiful vanamAlai on His dark-hued tirumEni is like watching the lightning in the mist of the clouds”.

pASuram 14.3 (fourteenth tirumozhi-pAsuram 3 mAlAip piRanda nambhiyai)

mAlAip piRanda nambiyai mAlE Seyyum maNALanai
ELAp poygaL uraippAnai i’ngE pOdak kaNDIrE?
mElAl paRanda veyil kAppAn vinadaic ciRuvan ciRagu ennum
mElAppin kIzh varuvAnai virundAvanattE kaNDOmE

“Did you see the one who is the embodiment of Love, the one who entices all the girls with His soundaryam, the one who is meant to be my maNALan and the one who goes around throwing lie after lie, go this way?” “We saw a wonderful sight; we saw that kr*shNan playing in vrindAvanam. vinathai’s son, garuDan was flying up and down following His path just so that He will not be affected by the hot, sun’s rays”. (For a change, instead of SenrAl kuDaiyAm AdiSeshan being an umbrella for Him, here, periya tiruvaDi – garuDan gets to do this kaimkaryam)

pASuram 14.4 (fourteenth tirumozhi-pAsuram 4 kAr taN kamalak kaN ennum)

kAr taN kamalak kaN ennum neDum kayiRu paDutti ennai
iRttuk koNDu viLaiyADum ISan tannaik kaNDIrE?
pOrtta muttin kuppAyap pugar mAl yAnaik kanRE pOl
vErttu ninRu viLaiyADa virundAvanattE kaNDOmE

“He has loving lotus-like eyes on His kariya tirumEni, with which He enslaves me and takes my mind with Him wherever He goes, as this is His sport. Did you see this ISan anywhere?”
“We saw Him playing in vrindAvanam; His body was all perspiring. He looked like a huge, dark, shiny, baby elephant that is decorated nicely with pearl garment (because of His perspiration).” (He wouldn’t perspire in SrIvaikuNTham or if He is inside nandagOpan’s house, but we saw Him perspiring because of His playing around outside.)

pASuram 14.5 (fourteenth tirumozhi-pAsuram 5 mAdhavan en maNiyinai)

mAdhavan en maNiyinai valaiyil pizhaitta panRi pOl
Edum onRum koLattArA ISan tannaik kaNDIrE?
pItaka ADai uDai tAzhap perum kAr mEgak kanRE pOl
vIdi Ara varuvAnai virundAvanattE kaNDOme

“Have you seen the Lord who is the Sriyah pati (The Lord of SrI or Lakshmi), my precious jewel, who is arrogant like a boar that skillfully escaped from the net that was thrown to catch it, and does not give away anything from His side except when one is devoted to Him unconditionally?”
“We saw that person walking in our street in vrindAvanam. He was wearing an exquisite pItAmabaram; it was so tall it was flowing on the ground and He was walking, moving this way and that way beautifully. He looked like a huge, dark colored cloud floating on the sky here and there.” (We saw Him not in the public places of AyppADi where everyone can see; we saw Him in our own SrI vrindAvanam, which is meant for us to play with Him exclusively).

pASuram 14.6 (fourteenth tirumozhi-pAsuram 6 darumam aRiyAk kuRumbanai)

darumam aRiyAk kuRumbanait tan kaic cArngam aduvE pOl
puruva vaTTam azhagiya porutta miliyaik kaNDIrE?
uruvu karidAi mugam SeydAi udaya paruppadattin mEl
viriyum kadirE pOlvAnai virundAvanattE kaNDOmE

“Have you seen that kaNNan go this way - the one who does not have any mercy towards those who love Him, who indulges in mischief towards everyone, who has beautiful eyebrows that resemble the Sar’ngam bow that He carries in His hand, but who does not know how to share this beauty of His with those who love Him?”

“We did see that kaNNan with a dark colored tirumEni and lotus-like face in vrindAvanam. With His brilliant face in the background of His dark-hued body, He looked like the rising sun in the background of the huge Eastern mountain”.

pASuram 14.7 (fourteenth tirumozhi-pAsuram 7 poruttam uDaiya nambiyai)

poruttam uDaiya nambiyaip puRam pOl uLLum kariyAnaik
karuttaip pizhaittu ninRa ak-karu mA-mugilaik kanDIrE?
aruttit tArA gaNangaLAl Arap perugu vAnam pOl
virtuttam peridAi varuvAnai virundAvanattE kaNDOmE

“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 brindAvanam, 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 thus”.

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

veLiya Sa’ngu onRu uDaiyAnaip pItaka ADai uDaiyAnai
aLi nangu uDaiya tirumAlai Azhiyanaik kaNDIrE?
kaLi vaNDu e’ngum kalandARp pOl kamazh pUnkuzhaLgaL
taDantOL mEl miLira ninRu viLaiyADa virundAvanattE kaNDOme

godai is done with her nindAstuti of emperumAN; she now indulges in His beauty and kalyANa guNam-s: “Did you see that Sriyah pati (tirumAl), who carries the exquisitely white hued Sa’ngam called SrI pANcajanyam in His one hand, wears the beautiful pItAmbaram on His body, carries a cakkaram in His other Hand and is the embodiment of compassion towards all?”
“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.”

pASuram 14.9(fourteenth tirumozhi-pAsuram 9 nATTaip paDai enRu)

nATTaip paDai enRu ayan mudalAt tanda naLir mAmalar undi
vITTaip paNNi viLaiyADum vimalan tannaik kaNDIrE?
kATTai nADit tEnuganum kaLirum puLLum uDan maDiya
vETTai Adi varuvAnai virundAvanattE kaNDOmE

“Have you seen this utmost pure emperumAn, who, through His leelA, first created the beautiful lotus in His navel, then created brahma and other prajApati-s through this lotus, and ordained them to create the rest of the worlds?”
“We did see that kaNNan (in virundAvanam), who not only created the creators, but who did not then just leave the protection of the created beings to these creators or the created beings. He took it upon Himself to protect the created beings by getting rid of the evil beings in order to protect the good. We saw that kaNNan who, like a hunter who kills all the wild animals, got rid of dEnukAsuran, the elephant kuvalayApITam and bakAsuran so easily.”

pASuram 14.10(fourteenth tirumozhi-pAsuram 10 parundAL kaLiRRUkku aruL Seyda)

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

In the very last pASuram of nAcciyAr tirumozhi, SUDik kodutta nAcciyAr, ANDAL, declares the benefit or phalam that will accrue to those who chant the last ten pASurams 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 ANDAL’s anugraham bhaktas will be blessed with this great anugraham of being for ever at emperumAN’s tiruvaDigaL.

SrI ANDAL tiruvaDigalE SaraNam; SrI rangamannAr tiruvaDIgaLE SaraNam.
sarvam SrIman nArAyaNAyEti samarpayAmi.
aDiyEn,
kalyANi kRshNamAcAri
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