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nAcciyAr tirumozhi XI tAm ugakkum 2

From the Bhakti List Archives

Kalyani Krishnamachari • May 11, 2000 


                                                      
                          SrI:
      SrI ANDAL samEta SrI raÂ’ngamannAr tiruvaDigaLE
SaraNam

       nAcciyAr tirumozhi XI – tAm ugakkum

pASuram 11.2(eleventh tirumozhi - pAsuram 2  ezhil
uDaiya ammanaimIr!)

en vaLaigaL kazhalginRanavE

 ezhil uDaiya ammanaimIr! en araÂ’ngattu in amudar
   kuzhal azhagar vAi azhagar kaN azhagar koppUzhil
 ezhu kamalap pUvazhagar emmAnAr ennuDaiya 
   kazhal vaLaiyait tAmum kazhal vaLaiyE AkkinarE

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

“Oh my beautiful mothers! My emperumAn is lying
beautifully in tiru araÂ’ngam and is the amRtam
(insatiable nectar) for me;  His beauty is well known
- He is known for His dark blue locks of curly hair;
He has the most beautiful mouth and eyes (pavaLa vAi
kamalc cem kaN); and is exquisitely beautified by the
lotus flower that arises from His navel.  He has made
the bangle which is called a kazhal vaLai (because it
can be taken out of the hand), into a kazhalum vaLai
(the bangle that is slipping out of the hand) in my
case.  

B. Additional thoughts from SrI PVP:  

In the last pAsuram, gOdai described to those who were
adorned with AbharaNams, her plight of having lost her
AbharaNams. In this pAsuram, she is talking to those
who are blessed with beauty, about her plight of
having lost her beauty. 

ezhil uDaiya ammanaimIr:   Because of their age and
position of being elders, godai should not normally
discuss her viraha tApam with them.  If anything, she
should hide her having lost her beauty because of
viraha tApam, and instead make it appear to them that
she has not lost it.  But instead, she is lamenting to
them explaining that her beauty has been taken away
(just as SrI rAmapirAn lamented about His pangs of
separation to lakshmaNan, even though He should have
hidden His feelings from His brother, who is also
separated from his wife – rAmAyaNam kishkindA kANDam
1-3).

en araÂ’ngattu in amudar:  SrI PVP enjoys this by
looking at it as “en amudar”, “ara’ngattu amudar”, and
“in amudar”.

en amudar:  He is not just the amRtam that is common
like common salt to all the dEvAs and shared alike by
them.  He is my own amRtam, special to me alone. 

araÂ’ngattu amudar:  This is not the amudam that is in
SrI vaikunTham, far removed from all of us;  this is
the amRtam that is here, near us, in tiru araÂ’ngam.  

in amudar: this is not just the amRtam that gives
strength to the body; it is the Ananda amRtam that
strengthens the life source itself.

kuzhal azhagar, vAi azhagar, kaN azhagar, koppUzhil
ezhu kamalap pUvazhagar:  The beauty of the meaning of
this string of words stands out if we rearrange the
sequence as “kaN azhagar, kuzhal azhagar, vAi azhagar,
koopUzhil ezhu kamalap pUvazhagar”.  First, godai
looks at emperumAnÂ’s eyes.  Not being able to
withstand looking at His eyes directly, (which appear
to be piercing her like arrows), gOdai turns her eyes
towards His beautiful wavy hair.  These beautiful
locks of hair naturally lead her to look at His
beautiful mouth. Being subdued by the beauty of His
mouth, her eyes wander to His triuvADit tAmaraigaL;
and on the way, His beautiful navel with the lotus
arrests her attention. 

How come ANDAL is not describing His svarUpa guNa-s,
and instead describes the beauty of His tirumeni?  
Being lovelorn, instead of thinking about His svarUpa
guNams, ANDAL falls in love with His tirumEni azhagu
now.  

Just as one is conquered by His beautiful lotus-like
eyes -  “jitantE puNDarIkAksha namastE visvabHavana,
namastEstu hRshIkeSa mahA purusha pUrvaja:” (jitantE 1
 - “Oh Sen-tAmaraik kaNNA! You conquered my AtmA; it
is not mine; it is yours”), gOdai is here conquered by
His beauty even more than His Seshitvam.  

emmuDaiya kazhal vaLaiyait tAmum kazhal vaLaiyE
AkkinarE:  “It is not the fault of ara’ngan that my
bangles are becoming loose and falling out. I am the
one at fault; I chose to wear a kazhal vaLai (the
bangle that can be taken out), but He interpreted it
to mean that I chose to wear kazhalginRa vaLai (the
bangles that are meant to slip out or fall out),  and
so He has made it come true.  So it is not all His
fault that my bangles are slipping out.  If I had worn
a kazhalAda vaLai (a bangle that cannot become loose
and fall out), may be it would have stayed in my
hand”.  

C. Additional thoughts from SrI UV: 

ezhil uDaiya ammaniamIr:  godai recognizes that there
are so many people who are beautiful all around, like
the ammanaimIr around her.  Some people are beautiful
in some aspects, and others in other aspects.    But
His beauty is something unique (kuzhal azhagar, vAi
azhagar, kaN azhagar, koopUzhil ezhu kamalp pU
azhagar), and is not comparable to anything else that
is known.  In addition to being beautiful in every
aspect of His appearance, He is also “in amudar”, and
above all He is her nAthan.  How can she be separated
from Him and still have her bangles stay in place?  

Note that gOdai used the word “Sa’nkham” in the
previous pAsuram with two  different meanings, and now
she is  using the word “kazhal vaLai” here with two
different meanings. 

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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