nAcciyAr tirumozhi XII– maRRu irundIrgaTku - 7

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SrI:

SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

SaraNam

 

nAcciyAr tirumozhi XII–

maRRu irundIrgaTku

 

pASuram 12.7(twelfth tirumozhi – pAsuram 7 vaNNam

tirivum )

 

tiruttuzhAi mAlaiyai enakkuc cUttun’gaL

 

vaNNam tirivum manam kuzhaivum mAnam ilAmaiyum vAi

veLuppum

uNNal uRAmaiyum uL melivum Oda nIr vaNNan enbAn oruvan

taN am tuzhAi ennum mAlai koNDu SUTTat taNiyum

pilamban tannaip

paNNazhiya baladEvan venRa pANDi vaDattu ennai

uyttiDumin

 

A. From SrImAn SaDagOpan's tamizh treatise:

 

The loss of color in my body, my mental weakness, my

defamed femininity, the whiteness in my mouth, the

loss of my appetite, my inability to think

intelligently - all these will be cured only if I wear

the cool, beautiful, tulasi garland that the

ocean-hued kaNNan has worn on His body. (Since you

cannot do that) at least please take me to the Ala

maram (tree) called pANDIravam, where balarAman

destroyed pralambAsuran (I can join kaNNan when He is

watching His brother’s heroic feats).

 

B. Additional thoughts from SrI PVP:

vaNNam tirivum: the paleness that has resulted from

the separation.

 

manam kuzhaivum: the weakness of my heart that is

normally strong and generally does not weaken because

of having something or losing something.

 

mAnam ilAmaiyum: the complete loss of accam, maDam,

nANam etc that belong naturally to femininity, no

matter what else is lost.

 

vAi veLuppum: gOdai’s mouth is pale and white because

she has avoided the pleasure items such as betel

leaves. In NT pAsuram 1-8, ANDAL has made references

to a similar list of all that she is going through

(mASuDai uDamboDu talai ulari vAippuRam veLuttu oru

pOdum uNDu… Note in particular the reference to

vAippuRam veLuttu).

 

uNNal uRAmaiyum: the feebleness that resulted from

separating from kaNNan, and the resulting lack of food

consumption [since uNNum Soru, parugu nIr, tinnum

veRRilai are all kaNNan. Also see the reference to

“oru pOdum uNDu” in NT 1-8].

 

uL melivum: the deterioration of j~nAnam.

 

Oda nIr vaNNan enbAn oruvan: All this loss in my

beauty resulted because of this most exquisitely

beautiful kaNNan (see the contrast). Also the

reference to “oruvan” signifies that He is One of a

kind and there is no one else equal to Him or above

Him.

 

taN antuzhAi ennum mAlai koNDu SUTTat taNiyum: Just as

He is the best among everyone, His tiruttuzhAi mAlai

is also the best among garlands in its fragrance, and

in its being most cool and beautiful. If this best of

garlands is taken from the tirumEni of kaNNan who has

none else to compare with, and then put on my body,

all the problems I have, such as vaNNam tirivu, manam

kuzhaivu, etc., will vanish.

 

pilamban tannaip paNNazhiya baladEvan venRa pANDi

vaDatttu ennai uyttiDumin: balarAman, the elder

brother of kaNNan, killed the asuran pralamban. ANDAL

is asking her elders to take her to the place where

this incident took place.

 

(pralamban was destroyed by balarAman when the former

came to destroy kaNNan while balarAman and kaNNan were

grazing the cows in their childhood).

 

C. Additional thoughts from SrI PBA:

 

It is sometimes claimed that the pralamAsura vadam

done by balarAman was indeed done by kaNNan.

periyAzhvAr says “tEnugan pilamban kALiyan ennum” and

“karuLuDaiya pozhil marudum kadakkaLiRum pilambanaiyum

kaDiya mAvum”. In reality, the reason for saying that

kaNNan performed those feats is to show the

inseparability between the two brothers. AzhvArs’

anusandAnam that the SurpaNakA bha’ngam done by iLaiya

perumAL is rAmapirAn’s feat is in the same spirit.

 

aDiyEn’s note: This inseparability between kaNNan and

balarAman is nicely captured in svAmi deSikan’s SrI

sUkti – SrI daSAvatAra stotram Slokam 9 – kshIram

Sarkara eva yAbhih apRthak bhUtAh prabhUtair guNai

AkaumArakam asvadanta …” – the two were inseparable

especially in their childhood pranks like the

inseparability of the sugar dissolved in milk.

 

D. Additional thoughts from SrI UV:

 

The word “oruvan” here can be combined with “oruvan

mAlai” to refer explicitly to His mAlai; however,

then one can argue that the elderly ladies can bring

His mAlai and put the garland on her. Since she wants

to see Him and be with Him, this is not her intent.

So it is more appropriate to combine “oruvan” with

“SUTTa”.

 

With this interpretation, the term “koNDu” can best be

explained as “His receiving the mAlai that she has

worn on her, wearing it Himself, and then garlanding

her with this mAlai Himself”. Recall that she is

“SUDik koDutta nAcciyAr”.

 

 

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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