nAcciyAr tirumozhi XII– maRRu irundIrgaTku 4

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

SaraNam

 

nAcciyAr tirumozhi XII–

maRRu irundIrgaTku

 

pASuram 12.4 (twelfth tirumozhi – pAsuram 4 am-kait

talattiDai)

 

yamunaik karaikkE ennaic celuttungaL

 

am kait talattiDai Azhi koNDAn avan mugattanRi

vizhiyEn enRu

Sem kaccuk koNDu kaNNADai Arttu Siru mAniDavaraik

kANil nANum

ko’ngait talam ivai nOkkik kANIr govindanukku allAl

vAyil pOgA

i’nguttai vAzhvai ozhiyavE pOi yamunaik karaikku ennai

uyttiDumin

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

Every part of my body belongs to Him and to no one

else. As evidence of that, even my breasts, which are

covered with dark red clothes, shrink at the very

thought of my having to look at any lowly human being,

but rise with joy when the thought of govindan goes

through my mind. I don’t belong to anyone except

emperumAn who has the cakra in His beautiful hand.

Instead of my having to live in the midst of the

current conditions, please take me to the banks of the

yamunA river and leave me there.

 

 

B. Additional thoughts from SrI PVP:

 

(In this pASuram, ANDAL conveys her deep feelings for

Him by attributing all her thoughts and feelings

poetically and figuratively to her breasts, and

presenting them as cetana-s endowed with intelligence.

She talks of their refusing to look at anyone other

than govindan, closing their eyes tightly with dark

red clothes so that they don’t see anyone else,

feeling proud and rising at His very thought and

shrinking with shame at the thought of anyone else.

Sri PVP presents them in the position of the suffering

children of godai, and presents her as pleading with

the mothers that at least for the sake of her

suffering children, the mothers should take godai and

leave her where govindan is. Keep this poetic simile

in mind as you read the vyAkhyAnam).

 

am kait talattiDai Azhi koNDAn avan mugattanRi

vizhiyEn: This is a figurative description of how

every part of ANDAL feels at the thought of emperumAn

vs. the thought of anyone else. gOdai’s mulaigaL seem

to behave like cetana-s endowed with intelligence and

seem to say they will not look anywhere else but

emperuman who has tiruvAzhi in His hand. They seem

to say that they are particular about Him so much that

they will welcome Him only if He comes with His Azhi

in His hand, but may not be welcome without His Azhi.

 

am kait talattiDai Azhi: Even His bare hands are

beautiful enough to deserve dRshTi parihAram. Just as

a kaRpaga tree would look exquisitely more beautiful

if it also blossoms, if He holds triuvAzhi in His

handsome hand, no words can describe that beauty.

The beauty of His bare hands are enough to destroy

gOdai; if He also holds tiruvAzhi in His hand, then

His beauty increases many-fold, and causes even more

longing in her for Him. It looks like His Azhi kills

His enemies by going out of His hand, and kills His

devotee (ANDAL) by remaining in His hand! Either way,

it is a killer!

 

Siru mAniDavaraik kANil nANum: The term “Siru

mAniDavar” denotes samsAri jIva-s. This suggests that

puroshOttaman is peru mAniDavar. How can He be called

“mAniDavar”? Lord kRshNa provides the support in the

gItA (mAnushIm tanum ASritam param bhAvam – 9.11) – He

takes the body of a human being without losing His

Greatness.

 

kANil nANum: They will shrink with shame. SrI PVP

compares this “shrinking with shame” to a scene in

SrImad rAmAyaNam. When lakshmaNa sees bharata

approaching citra kUTam, first he becomes angry at

bharata, and declares to rAma that he will kill

bharata (for the injustice of having accepted the

kingdom). Lord rAma tries in vain to reason with

lakshmaNa and tell him that bharata is innocent; when

he fails in convincing lakshmaNa of the innocence of

bharata, He gives up and tells lakshmaNa: “All right,

I will just tell bharata to give the kingdom to you

since you are so interested in it, and bharata will be

delighted to get rid of it like unloading a heavy load

from his head. On hearing this, lakshmaNa shrinks

with shame at his incorrect assessment of bharata’s

devotion to rAma (lakshmaNah praviveSeva svAni gAtrANi

lajjayA – SrImad rAmAyaNam ayodhyA. 97-18, 19).

 

SrI PVP enjoys here the fact that normally in the

world, brothers would fight for the kingdom; in the

hands of these brothers, the kingdom is being balled

{“ivargaL kaiyilE paDugira pADirE idu!”).

 

ko’ngait talam ivai nOkkik kANIr: just as sItA

pirATTi wanted to embrace rAma

with her sorrow-stricken body (sundara kANDam 40-3

“yathA tam purushavyAghram gAtrai: SokAbhikarSitai: |

samspRSEyam sakAmA’ham tathA kuru dayAm mayi ||”),

gOdai wants to embrace emperumAn with her

sorrow-stricken body. She tells her mothers, just like

a mother who pleads on behalf of her starving

children: “Look at how even my breasts are suffering

and reacting at the very thought of Him; they are like

my children crying. At least for their sake, try and

get me to Him”.

 

govindanukku allAl vAyil pOgA: These are meant only

for gOvindan who went after cows and who kept doing

mischief after mischief; they are not even for the

cakravartit tirumagan who was the ekapatni vratan.

 

pOgA: “Even if I wish otherwise, they won’t have it

any other way”. SrI PVP gives the example of the

horses of sumantran when he took Lord rAma to the

forest, and when he returned without rAma after

leaving Him in the forest. sumantra is an expert in

controlling horses as he willed, and they always

behaved as he wanted them to behave. They were very

much under his control in rAma’s presence, but when he

returned without rAma, the horses started shedding

warm tears and started behaving erratically, and

sumantra could not control them at all. godai’s body

is totally out of her control without govindan, just

as sumantra’s horses were out of his control without

rAma.

 

“mama tvasvA nivruttasya na prAvarttanta vartmani |

ushNamasru pramujjantO rAmE samprasthitEvanam || “

(ayodh. 69-1)

 

i’nguttai vAzhvai ozhiyavE pOi yamunaik karaikku ennai

uyttiDumin: I am not really satisfied with this life

of imagining His lotus feet from here; I want to be

where I can actually see His lotus feet and enjoy

them. So take me to the shores of yamunA and leave me

there”. It is the same yamunai that gOdai called

earlier “tUya peru nIr yamunai” (tiruppavai – 5).

Maybe she is imagining about having jala krIDA with

Him in yamunA!

 

C. Additional thoughts from SrI UV:

 

ciru mAniDavar: those who were born as men because of

their karmA are ciru mAniDavar according to gOdai.

kaNNan was special and different even though He

appeared in human form in His incarnation.

 

vAyil: SrI UV gives an alternate interpretation to

this term. This could be taken to mean vAi = mouth,

and so it could mean that except for govindan’s mouth,

no one else will have her anubhavam.

 

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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