nAcciyAr tirumozhi XII– maRRu irundIrgaTku 2 (Resent)

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

SaraNam

 

nAcciyAr tirumozhi XII–

maRRu irundIrgaTku

 

pASuram 12.2 (twelth tirumozhi – pAsuram 2 nANi ini

Or )

 

nANi ini Or karumam illai nAl ayalArum aRindu ozhindAr

 

pANiyAdu ennai marundu Seydu paNDu paNDAkka uRudirAgil

mANi uruvAi ulagu aLanda mAyanaik kANil talai maRiyum

AnaiyAl nIr ennaik kAkka vENDil AyppADikkE ennai

uyttiDumin

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

There is no point feeling ashamed about the situation

anymore. Everyone in this village now knows about me

and my viraha tApam. Without delaying any further,

make arrangements for me to join Him, if you really

want to restore me to the state of physical health I

was in before I got involved with Him. If you all

really want to save me, take me to AyppADi so that I

can have the darSanam of the emperumAn who came in a

dwarf form and measured the three worlds with His

tirup pAdam. This is the only thing that will cure my

disease.

 

B. Additional thoughts from SrI PVP:

 

nANi ini Or karumam illai: What is the use any more

trying to protect my femininity with nANam or shyness?

 

 

Shyness (nANam – “lajjai”) is one of the four

qualities (fearfulness, tenderness, shyness and

modesty) of womanhood. The shyness needs to be

observed by a woman who is going to wait for a few

days and then be united with her nAyakan. Such is not

the case with ANDAL, who will be not be alive long

enough for this union in the future. She has lost her

interest in living at all and so she has lost all her

shyness also. Being stung by the pangs of separation,

she has come to a stage where she feels she cannot

live anymore; there is no point anymore in her feeling

shy.

 

The ‘dharmam’ of nANam is to be observed by the

observer of that dharmam (i.e., the dharmI) only when

she is going to be alive in the future; in the case

of godai, she is fading fast, and so there is no need

to worry about protecting this dharmam.

 

ini: from now on. This phrase shows that she has

tried her best so far to protect her nANam, but is

feeling the futility of this approach at this point.

 

nAl ayalArum aRindu ozhindAr: If it would help me, I

can feel shy so that others do not find out about my

plight in being separated from Him. It would make

sense to keep this a secret only when there are some

people who are unaware of my plight. When the village

folks did not know about me, I kept it a secret, but

now you all know. Not only the folks in our town know

about me, but also those in the neighboring areas.

So, what is the use of my having nANam anymore?

 

aRindu ozhindAr: Just as tirukkOTTiyUr nambi kept

baghavad vishyam a secret, gOdai tried to hide her

plight from others. Just as that secret was exposed

to whole world by SrI emperumAnAr, gOdai’s secret also

got out of the bag.

 

pANiyAdu, ennai marundu Seydu: Without wasting more

time, please take whatever steps you can in order to

take care of my disease of separation from Him.

 

paNDu paNDu Akka uRudirAgil: “paNDu” here refers to

the stage she was in before this stage. The first

“paNDu” refers to the stage before the current viraha

tApam, namely the stage she was in when she was united

with Him and having that enjoyment; the other “paNDu”

refers to the stage prior to that, namely when she got

to know Him, when she was a kanni, and had the shine

of the young girl. So this phrase says: “If you

really want to bring me back to the stage in which I

was before I knew Him”. Even from the time she

started having association with Him, she started going

down because her union with Him was interspersed by

periods of separartion from Him. gOdai’s luster has

been diminishing day after day after she knew Him. Now

that she is separated from Him, her “polivu” is going

down even more drastically.

 

mANi uruvAi: in the form of the brahmacAri vAmanan;

He took this form to beg; so, He took a form where

He would keep a smiling face no matter whether anyone

gave Him bihskA, or shut the door on His face and did

not give Him any bikshA.

 

ulagu aLanda mAyanaik kANil: Only if I get to “see”

that ulagaLanda perumAL. She is not any more in the

stage where she can sustain her life by contemplating

on His guNa-s alone. SrI krishNaswAmi ayyangar

observes that she is not any more in the stage where

she had declared earlier - “gOvindan guNam pADi Avi

kattu iruppEnE” - NT 8-3.

 

ANaiyAl nIr ennaik kAkka vENDil: Two interpretations

are given by SrI PVP depending on how the term “ANai”

is interpreted here. The first is something like “On

your word of honor! If you really want to protect

me….”. The second is “If you want to protect me by

bringing some clarity to my ability to understand your

words and conduct myself according to your commands”.

 

 

AyppADikkE ennai uyttiDumin: leave me in AyppADi.

 

SrI PVP’s anubhavam here is one of wondering at all

the leelA’s of young kRshNa in AyarpADi, and how

yaSodA must have really enjoyed all His bAla leelA’s,

and in fact supported Him in all His mischiefs, while

outwardly making it appear that she was harsh to Him

when people complained. He gives several examples of

His “mischiefs” and yaSodA’s mild rebukes to Him,

which almost seem to suggest to Him to indulge in more

mischief!

 

In periya tirumozhi 10-7-11, we see one of these mild

rebukes of yaSodA: “a’nganam tImaigaL SeyvargaLO

nambI! Ayar maDa makkaLai” – (kaNNA! Should you be

doing mischief with innocent AyarpADi girls like

that?). ANDAL refers to how yaSOdA pretends to scold

Him, but really encourages Him to show all these girls

that He is the “man”, in NT 3-9 “anja urappAL aSOdai

ANADa viTTiTTu irukkum” – (yasOdai will not scold

kaNNan as to make Him afraid; she behaves as if she is

enjoying His pranks and leaves Him to do more pranks).

Again, it is that yasOdai who said “un tam aDigaL

munivar unnai nAn en kayyiR kOlAl nondiDa mOdavum

killEn” – (if you keep committing pranks, your father

will get mad; I do not even have the strength for

taking a stick and beating you). In periyAzhvAr

tirumzhi 3-2-6, we have yaSodA declaring openly that

she would have preferred Him to be around indulging in

mischiefs rather than letting Him go in the hot sun to

manage the cows - “paDiRu pala Seydu ippADi engum

tiriyAmE – en piLLaiyaip pOkkinEn.

 

In this pASuram, ANDAL is asking the mothers around

her to take her to yaSodA’s place so that yaSodA can

have first-hand view of the victim of His pranks and

feel happy.

 

C. Additional thoughts from SrI PBA:

 

gOdai’s folks tell her: “you are supposed to be a paDi

tANDA pattini; if you leave the house and go out

boldly, it will end up in a great shame for all.

Everyone will say – what a shame that such a woman

ended up in such a nice family. This is not good for

you. You have to protect your prestige and that of

your family ”. godai responds: There is no more

secret in my life. My state is like that of a cow that

goes and grazes grass from seven different places and

drinks water from eight different places (“EzhUrp

pullaiyum meyyndu eTTUrt tannIraiyum kuDittu varugiRa

kONDip paSuvin nilai pOnRadanRO enadu nilai”). I have

nothing left to be ashamed of, nor do I have to feel

shame to anyone. If you really want to help me, take

to AyarpADi without any delay and leave me there,

where He is present”.

 

pANiyAdu: without procrastinating. Among the azhvArs,

only periyAzhvAr (“pANIkka vENDA naDamin” ) and ANDAL

use this term pANittal.

 

paNDu paNDAkka: SrI PBA comments that the stage

prior to her samSlesham with Him was the stage where

she did not have any interest in bhagavad vishayam,

and just spent the time eating sumptuously and

sleeping well (uNDiyE uDaiyE ugandirunda kAlam”.

Obviously, she was in much better health at that stage

than when she became associated with Him and started

longing for Him.

 

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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