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               tri-mUrti in tiruvAimozhi - Part 20.

4.5.6 (29):

        kariya mEni miSai veLiya neeRu SiridE iDum
        periya kOlat taDam kaNNan viNNOr perumAn tannai
        uriya SollAl iSai mAlaigaL Etti uLLap peRRERku
        ariyadu uNDO enakku inRu toTTum ini enRumE. 
        
The reason for studying this pASuram in our context is because of the 
phrase "kariya mEni miSai veLiya nEERu SiridE iDum". The literal 
translation for the phrase is "One who wears a little bit of the 
white power on His dark-complexioned tirumEni".   There are those who 
jump at the words veLiya neeRu, and assign the meaning basmam or ash 
(SAmbal in tamizh), and thus try to explain that emperumAn is the 
same one who wears the ash on his body.  Those of us who have studied 
the previous pASuram-s of AzhvAr and the message conveyed through 
them all along, know that the correct interpretation is NOT the 
message that these people would like to advance.  Let us see how our 
learned AcArya-s explain this phrase.

SiRidE iDum ? He Who wears a small amount of 
veLiya neeRu ? the white camphor powder 
kariya tiru mEni miSai ? On His dark tirumEni
periya kOlam taDam kaNNan ? has big and beautiful eyes like a 
beatufiul pond
viNNor perumAn tannai ? and One Who is the Lord of all lincluding the 
nitya-sUri-s in SrI vaikunTham 
uriya SollAl iSai mAlaigaL Etti ? By praising Him with the 
appropriate and fitting words that describe 
           His beauty and fame, strung like a garland  
uLLap peRRERku ? and having attained the good fortune to enjoy Him 
thus
enakku ? I who have been already blessed with the flawless knowledge 
to realize the truth about Him
ini enRum ariyadu uNDO ? There is nothing that is beyond reach for me 
here in this world, or  
        hereafter.

The word veLiya in tamizh means white-colored, and neeRu means 
powder, or more specifically, divya a'nga rAga or scented cosmetic.  
The term veLiya neeRu has been interpreted by svAmi deSikan as "white-
colored camphor powder" in his tAtparya ratnAvaLi.  In his sac -
caritra rakshA, svAmi deSikan gives an alternate 
interpretation:  "veLiya neeRu" can be taken to mean "pure powder", 
and can refer to the collyrium that is applied to the eye.  SrImad 
tirukuDanthai ANDavan refers us to tiruma'ngai AzhvAr's pASuram ?
 "ArArayil vERkaN a'njanattin neeRu aNindu?".   In any case, neeRu 
does not refer to basmam or ash.  Note that AzhvAr also qualifies the 
term as "veLiya" neeru, rather than just "neeRu", just so there is no 
confusion that he is referring to the "white" powder.  

SiridE iDum ? applied in a small quantity.  The significance is that 
this is not applied for enhancing the beauty of emperumAn Who is 
incomparably beautiful to start with, but it is applied for 
auspiciousness.   

uriya SollAl -  Through appropriate words.  SrImad rAmAyaNam, SrImad 
bhAgavatam etc., praise the Lord, but there are a lot of other things 
included there as well.  For instance, in SrImad rAmAyaNam, there is 
elaborate description of the origin of Ga'ngA, the origin of 
subrahmaNyan,etc., which take us away from the enjoyment of Lord SrI 
rAma's life.  Similarly, in SrImad bhAgavatam, we start with the 
impression that we are going to listen to the story of SrIman 
nArAyaNa, but then we get an elaborate description of the quarrel 
between the two groups of cousin brothers.  Not so in tiruvAimozhi ? 
here AzhvAr delights himself only in bhagavad guNAnubhavam, and 
nothing else.   

As pointed out earlier, in his tAtparya ratnAvaLi, svAmi deSikan 
describes the gist of this pASuram through the words "karpUrAlepa 
Sobhe" ? by the enhancement of the beauty through a light application 
of camphor.  

-dAsan kRshNamAcAryan

(To be continued)









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