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nAcciyAr tirumozhi IX - Sindurac cempoDi 6

From the Bhakti List Archives

Kalyani Krishnamachari • July 26, 1999 


			SrI:
      SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

             nAcciyAr tirumozhi IX - Sindurac cempoDi  
      pASuram 9.6 (ninth tirumozhi - pAsuram 6 )


   nAn samarppippadai azhagar ERpArA?

nARu naRum pozhil mAlirum SOlai nambikku nAn
 nURu taDAvil veNNai vAi nErndu parAvi vaittEn
nURu taDA niRainda akkAra aDiSil SonnEn
 Eru tiruvuDaiyAn inRu vandu ivai koLLum kolO

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

 To emperumAn, who is stationed in tirumAlirum SOlai 
surrounded by fragrant gardens, I am offering (by word 
of mouth), 100 vessels filled with butter and 100 vessels 
filled with akkAra aDiSil (sweet po'ngal).  Will the 
azhagar (whose wealth keeps increasing day by day) come 
today and accept these two offerings?

B. Additional thoughts from SrImAn SaDagOpan:

ANDAL has tried sAmam (diplomacy) with the lotus, the 
bees and the pond; thinking she is wasting her time, she 
now tries dAnam with tirumAlirum SOlai nambi. 

C. Additional thoughts (from SrI PVP ):

nARu naRum pozhilÂ….nAn:   mAlirum SOlai has its own 
fragrance; but, that attains perfection only when it joins 
with the fragrance of ANDAL, who is an avatAram of the 
gandhavati, bhUmidEvi.

nURu taDAvil veNNai: godai is still in the framework of 
an iDaicci or AyarpADi gOpi; hence she wants to submit 
butter first.

vAi nErndu: it is not enough if I think about doing it; 
I would like to say it with my mouth also.  godai feels 
the same way lakshmaNa did. lakshmaNa requests rAma to order 
him to build a hut - parNaSAlai; it is not enough if He just 
thinks that in His mind; He needs to say "laksmaNa, 
do this" (rAmAyaNam AraNya kANDam 15-7). 

(SrI PBA adds that when emperumAnAr was doing nAcciyAr 
tirumozhi kAlakshEpam on this particular pASuram, he felt: 
"ANDAL's desire went vAcikamAtram (word of mouth only); it 
did not become kAryaparyavasAyi (not actually done); we have 
to take care of that" and immediately proceeded to 
tirumAlirumcOlai to fulfull godai's desire.  After performing 
this kaimkaryam, he went to SrIvilliputtUr, and ANDAL got 
our of her arcAvatAra samAdhi and embraced emperumAnAr calling 
him "nam aNNarE!", which is the reason why she is hailed 
"perumpUdUr mAmunikku pinnAnAL vAzhiyE".)


In this context, nampiLLai asked nanjIyar: He becomes 
satisfied even with the lowest amount of offering; so, 
why talk about submitting 100 vessels of butter and 100 
vessels of sweet pongal? kRshNa does not need anything more 
to please Him than one pUrNa kumbham or one offering of 
water at His tiruvaDi or just an inquiry about His kshEmam; 

bhAratam uttarakANDam 87-13 says:

anyat pUrNAdapAm kumbhAt anyat pAdAvanEjanAt  |
 anyat kuSala sampraSnAt na cEcchadi janArdana:     ||    

nanjIyar's aruLic ceyal was that compared to the wealth of 
tiru AyppADi, a hundred vessels of butter and a hundred vessels 
of po'ngal is like a simple pUrNa kumbham, and nothing more.

There is another explanation offered for why ANDAL is 
offering 100 vessels of butter and hundred vessels of 
akkAra aDiSil to perumAL. The first half of dvaya mantram 
asks us to surrender to Him and pirATTi, and the significance 
is that emperumAn does not expect anything else from us 
("svaprayatnalESamum aRRavargaL") except this pretext in 
order to redeem us.  All we have to do is wait for Him to 
rescue us as sItA pirATTi did when she was held by rAvaNa.  
In the second half, we are offering our kaimkaryams to Him, 
just as iLaiya perumAL declares  in rAmAyaNam ayodhya 
kANDam 31-25:

bhavAmstu saha vaidEhyA girisAnushu ramsyate  |
aham sarvam karishyAmi jAgratas-svapadaSca te  ||

(You will be playing with vaidEhi on the mountain side; 
I will serve you when you are awake as well as when 
you are asleep) - "ozhivil kAlam ellAm uDanAi manni 
vazhuvilA aDimai Seyya vENDum nAn".

The follower of the first half of the dvayam will be like 
sItA pirATTi, and the follower of the latter half will 
be like iLaiya perumAL, and will be involved in uninterrupted 
kaimkaryam to Him.  godai is now in the second category, 
desiring to do permanent and uninterrupted kaimkaryam to 
Him, and thus wants to offer hundreds of vessels filled 
with delicacies He likes. 

ERu tiru uDaiyAn:  His wealth only increases day by day, 
and there is no diminishing.  He is not in need of 
anything from anyone, and thus He does not distinguish between 
someone who offers Him more and another who offers Him less. 

kUrattAzhvAn in his sundarabAhustavam interprets the term 
"Eru tiru uDaiyAn"as referring to ArUDha SrI: one who 
has SrIdEvi stationed on His tirumArbu - chest. 

inRu vandu ivai koLLum kolO:  I have made this offering 
verbally.  But will He make this come true, and will He 
come to me and accept my offering, like rAma who went to 
atri maharshi's ASramam one fine evening with sItA pirATTi 
and iLaiya perumAL and introduced Himself, declaring "I 
am rAma; she is mythili; he is lakshmaNan",  and accepted 
all that atri maharshi and anasUyA offered?

D. Additional thoughts (from SrI PBA ):

This pASuram and the next pASuram are the most special ones 
in the ninth tirumozhi.  In the previous pASuram, ANDAL 
performed SaraNAgati according to the first half of dvayam;  
in this pASuram she is following the second half of dvayam, 
and offering kaimkaryam. Since she is very weak to physically 
offer the kaimkaryam, she does it "vAcA" (by mouth). 

sarvam SrIman nArAyaNAyEti samarpayAmi.

adiyEn,
kalyANi kRshNamAcAri



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