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nAcciyAr tirumozhi XII maRRu irundIrgaTku - 7

From the Bhakti List Archives

Kalyani Krishnamachari • February 5, 2002 


                                                      
                        SrI:
      SrI ANDAL samEta SrI raÂ’ngamannAr tiruvaDigaLE
SaraNam

                           nAcciyAr tirumozhi XII–
maRRu irundIrgaTku 

pASuram 12.7(twelfth tirumozhi – pAsuram 7 vaNNam
tirivum )

tiruttuzhAi mAlaiyai enakkuc cUttunÂ’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 brotherÂ’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: gOdaiÂ’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 uNDuÂ…  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. AzhvArsÂ’
anusandAnam that the SurpaNakA bhaÂ’ngam done by iLaiya
perumAL is rAmapirAnÂ’s feat is in the same spirit. 

aDiyEnÂ’s note:  This inseparability between kaNNan and
balarAman is nicely captured in svAmi deSikanÂ’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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