nAcciyAr tirumozhi XI – tAm ugakkum 2

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

SaraNam

 

nAcciyAr tirumozhi XI – tAm ugakkum

 

pASuram 11.2(eleventh tirumozhi - pAsuram 2 ezhil

uDaiya ammanaimIr!)

 

en vaLaigaL kazhalginRanavE

 

ezhil uDaiya ammanaimIr! en ara’ngattu in amudar

kuzhal azhagar vAi azhagar kaN azhagar koppUzhil

ezhu kamalap pUvazhagar emmAnAr ennuDaiya

kazhal vaLaiyait tAmum kazhal vaLaiyE AkkinarE

 

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

 

“Oh my beautiful mothers! My emperumAn is lying

beautifully in tiru ara’ngam and is the amRtam

(insatiable nectar) for me; His beauty is well known

- He is known for His dark blue locks of curly hair;

He has the most beautiful mouth and eyes (pavaLa vAi

kamalc cem kaN); and is exquisitely beautified by the

lotus flower that arises from His navel. He has made

the bangle which is called a kazhal vaLai (because it

can be taken out of the hand), into a kazhalum vaLai

(the bangle that is slipping out of the hand) in my

case.

 

B. Additional thoughts from SrI PVP:

 

In the last pAsuram, gOdai described to those who were

adorned with AbharaNams, her plight of having lost her

AbharaNams. In this pAsuram, she is talking to those

who are blessed with beauty, about her plight of

having lost her beauty.

 

ezhil uDaiya ammanaimIr: Because of their age and

position of being elders, godai should not normally

discuss her viraha tApam with them. If anything, she

should hide her having lost her beauty because of

viraha tApam, and instead make it appear to them that

she has not lost it. But instead, she is lamenting to

them explaining that her beauty has been taken away

(just as SrI rAmapirAn lamented about His pangs of

separation to lakshmaNan, even though He should have

hidden His feelings from His brother, who is also

separated from his wife – rAmAyaNam kishkindA kANDam

1-3).

 

en ara’ngattu in amudar: SrI PVP enjoys this by

looking at it as “en amudar”, “ara’ngattu amudar”, and

“in amudar”.

 

en amudar: He is not just the amRtam that is common

like common salt to all the dEvAs and shared alike by

them. He is my own amRtam, special to me alone.

 

ara’ngattu amudar: This is not the amudam that is in

SrI vaikunTham, far removed from all of us; this is

the amRtam that is here, near us, in tiru ara’ngam.

 

in amudar: this is not just the amRtam that gives

strength to the body; it is the Ananda amRtam that

strengthens the life source itself.

 

kuzhal azhagar, vAi azhagar, kaN azhagar, koppUzhil

ezhu kamalap pUvazhagar: The beauty of the meaning of

this string of words stands out if we rearrange the

sequence as “kaN azhagar, kuzhal azhagar, vAi azhagar,

koopUzhil ezhu kamalap pUvazhagar”. First, godai

looks at emperumAn’s eyes. Not being able to

withstand looking at His eyes directly, (which appear

to be piercing her like arrows), gOdai turns her eyes

towards His beautiful wavy hair. These beautiful

locks of hair naturally lead her to look at His

beautiful mouth. Being subdued by the beauty of His

mouth, her eyes wander to His triuvADit tAmaraigaL;

and on the way, His beautiful navel with the lotus

arrests her attention.

 

How come ANDAL is not describing His svarUpa guNa-s,

and instead describes the beauty of His tirumeni?

Being lovelorn, instead of thinking about His svarUpa

guNams, ANDAL falls in love with His tirumEni azhagu

now.

 

Just as one is conquered by His beautiful lotus-like

eyes - “jitantE puNDarIkAksha namastE visvabHavana,

namastEstu hRshIkeSa mahA purusha pUrvaja:” (jitantE 1

- “Oh Sen-tAmaraik kaNNA! You conquered my AtmA; it

is not mine; it is yours”), gOdai is here conquered by

His beauty even more than His Seshitvam.

 

emmuDaiya kazhal vaLaiyait tAmum kazhal vaLaiyE

AkkinarE: “It is not the fault of ara’ngan that my

bangles are becoming loose and falling out. I am the

one at fault; I chose to wear a kazhal vaLai (the

bangle that can be taken out), but He interpreted it

to mean that I chose to wear kazhalginRa vaLai (the

bangles that are meant to slip out or fall out), and

so He has made it come true. So it is not all His

fault that my bangles are slipping out. If I had worn

a kazhalAda vaLai (a bangle that cannot become loose

and fall out), may be it would have stayed in my

hand”.

 

C. Additional thoughts from SrI UV:

 

ezhil uDaiya ammaniamIr: godai recognizes that there

are so many people who are beautiful all around, like

the ammanaimIr around her. Some people are beautiful

in some aspects, and others in other aspects. But

His beauty is something unique (kuzhal azhagar, vAi

azhagar, kaN azhagar, koopUzhil ezhu kamalp pU

azhagar), and is not comparable to anything else that

is known. In addition to being beautiful in every

aspect of His appearance, He is also “in amudar”, and

above all He is her nAthan. How can she be separated

from Him and still have her bangles stay in place?

 

Note that gOdai used the word “Sa’nkham” in the

previous pAsuram with two different meanings, and now

she is using the word “kazhal vaLai” here with two

different meanings.

 

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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