"pallaaNdu pallaaNdu......." thus does mangaLa aasaasanam to Lord to protect Him. (Dhrishti kazhithal?) Yes. In the vyaakhyaanam of thirup pallaaNdu sri swamy periya vaachchaan pillai states
1. "kaala atheethamaana dhEsaththilE irukkiRa vasthu, kaalam saamraajyam paNNugira dhEsaththilE chakshur vishayam aavadhE | iv vasthuvukku enna theengu varugiradho ennum adhi sankaiyaalE aanai mElE kidantha maNigaLaith thaaLamaagak koNdu intha soundharya soukumaaryangaLukku theengu vaaraadhE nithyamaai sella vENum enRu thirup pallaaNdu paadugiraar".
- rough translation - that "thing", which is in a place beyond the controlling conditions and limitations of time, has come to be seen by the eyes wherein this time governs. To this "thing" what sort of difficulties or problems will arise - such a serious doubt comes to the mind, and hence immediately using the bells, which are hanging on the sides of the elephant, as cymbals, starts singing "pallaaNdu - live eternally - dheerga aayushmaan bhava" - to that ever lasting beatitude and tenderness. - here the importance is that adhi sankai - serious doubt - may result in a harm / difficulty / problem to the lord.
2. Why that serious doubt came? Because of forgetting see - "mugappilE chakshur vishayamaana soundharyaadhigaLilE bhagavath prasaadha labdhamaana bhakthi paravasaraaik koNdu azhunthi avanudaiya sarva rakshakathva sarva sakthithvaththaiyum sva samrudhdhiyaiyum marakkaiyaalE bhagavath samrudhdhiyE thamakku samrudhdhiyaagak koNdu mangala aasaasanam paNNugai".
- Rough translation- at the apron, in front of the eyes, there lies the beauty for the eyes, which lead to deep devotion obtained again due to his grace. Forgetting his omniscient and omnipotent nature and self - fulfillment, considering his welfare alone as self's welfare started singing praise of Him. - here the emphasis is on forgetting his omnipotence and thinking His welfare only.
3. Why this doubt forgetting etc is all because the manner in which he came. See how he came - piraattiyOdE kooda sa parikaranaai eeswaran sannihithanaaga thath parikara bootharaana brahmaadhi dhEvadhaigaLum aagaasaththilE nerungi nirkira iththai saakshaathkariththu. - Rough translation - having seen the lord coming with piraatti - his wife and with all paraphernalia like weapons, decorations etc and surrounded by assistants and deputy gods like brahma and others, all standing together clustered.
4. See here - a doubt - forgetting - result - fear- bayam - so immediately an effort to remove that fear by singing pallaaNdu - because just learnt [again by HIS grace] all vEdhams - kizhi aruththu -still that vEdha maNam vaayil- that vEdham smells in the mouth - vEdham lingers in the tongue - with that mangala aasaasanam - singing pallaaNdu - avanukku enna theengu varugiradhO enRu bayappattu antha baya nivruththiyilE yathnam" rough translation - fearing what sort of evil happenings may occur to him, and carrying out efforts in removing that fear.
See the words theengu vaaraadhe, marakkaiyaale, baya nivruththi, yathnam etc. Smt. Rajalakshmi writes further - "But the same Periaazhwar in moondram tirumozhi "padadi kesa vannam"[actually it should be varNanam] calls everyone (vandhu kaaNeerE) to come and see His beauty from paadham to kEsam, one one beautiful pasuram for each avayam [actually it should be avayavam] and ask everyone to come, see and enjoy Him. Why this contradictory pasurams?". Reply point is - There is no contradiction at all. "singing pallaaNdu" is for the lord when he came with all his decorations paraphernalia etc piraattiyOdE kooda sa parikaranaai. But in 3rd thirumozhi, a young proud mother yasOdha calls ladies - ladies only - not all as sted by Smt. Raji - - surruppaar kuzhali yasOdhai mun sonna thiruppaadha kesaththai- 1-2 -20 The thirup paadha kEsam - from foot to head - what has been said earlier by that yasOdhaa who has curled hair - the proud mother calls NOT ALL but only ladies - see description - kaarigaiyeer, suri kuzhaleer, vaaL nudhaleer - addressing only ladies.
That proud mother with all exuberance and zeal - hey ladies, come and see my son - he is so beautiful in every part of his body. In every word there is perumai is overflowing - tham adhbutham baalaakam ambujEkshaNam - wonderful in every part of the body - in every aspect of what can be said. So totally in a different mood - no fear, no dhrishti- no baya nivruththi needed. Further a sincere devotee / a true devotee - a servant - always thinks of welfare to his lord. Whereas a young mother - that too a proud one for having such a wonderful child - naturally has a flair for tom- tomming about his exceptional son.
So two different character analysis is presented here - by same aazhvaar. rom the first paasuram onwards Nachchiyaar expresses her longing to attain PerumaaL. After that she asks for 'thiruth thuzhaai', His 'soodik kaLaindha pushpam,...'
Yes. No doubt in that. Ref here is- my viraga thaapam - heat generated due to intense love will be quenched on - "thaNNan thuzhaai ennum maalai koNdu soottath thaNiyum" - 12 - 7 naachchiyaar thirumozhi
Daddy periyaazhvaar also confirms this thuzhaai maalai soodik koLLudhal -
koduththal - see paasuram
naadum oorum aRiyavE pOi nalla thuzhaai alangal
soodi naaraNan pOm idam ellaam sOdhiththu uzhi tharuginRaaL
kEdu vENduginRaar palar uLar, kEsavanOdu ivaLai
paadu kaaval idumin enRu enRu paar thadumaaRinadhE
- 3-7-5 - periyaazhvaar thirumozhi
- rough translation- this girl wearing that good thuLasi garlands goes to all places where that sriman naaraayaaNan goes, - she does this with every body's knowledge- no secrets- there are people who wants harm to be done to her, further many say match her with this kEsavan and thus put her in check. Smt. Rajalakshmi writes further - in eleventh tirumozhi, she says 'machchaNi maada madiL... iththeruvE pOdhaarE'- means, if, He is interested in Her, why cant He pass through her street. Her desire is, if He passes, then, she can see Him. (I hope I understood the meaning correctly).
MGV - Yes. Understanding is correct.
Smt. Raji writes further - "Why aaNdaaL is waiting for perumaaL to come 'thiruveedhi pOdhaarE'. She is the daughter of periyaazhwaar who does kainkaryam in the temple. If she wants she can go to the temple and see her perumaaL immediately. No one will stop her also. I can understand some of the paasurams of Nammaazhwaar because He didn't move from the place (puLiya maram) and so his longing to see perumaaL was different. But if andaaL wanted she could immediately visit the temple and her 'thaapam' (azhal?) would not be there".
Yes. Also daady periyaazhvaar confirms this matter of her visiting the temples. Not only temple but other places also where that lord goes. Please refer paasuram above. So it is clear that she not only visits the temple, but also wanders wearing that garlands - uzhi tharuginRaaL - uzhi means alaichchal - roaming or wandering.
Perhaps daddy has put her some check - restrictions- natural - because of the age - plus customs - practices - others also say kaaval idumin - just to listen to that point also. AandaaL - I will not go to the temple nor roam- for daddy feels bad - I also realise that.But what is that different feeling dad had - see verse
So she had not gone out now for some time - because dad should not get annoyed with her actions. Appaavukku adangina peN - obedient daughter of the father. Hence it leads to a longing - that longing leads to singing and expressing the desire of seeing him in the streets at least - "pudhuvai vittu chiththar thangaL dhEvarai valla parisu varuvipparEl adhu kaaNdumE" - naachchiyaar thirumozhi 10.10
- if dad sri villipuththoor vishnu chiththar calls his lord immediately the lord will also oblige and come to the streets, so that I can see him. Further dad also sang some beautiful verses, how he came in the streets after grazing the calves and cows in the forest. That also adds to the eagerness of her to see him in the streets.
Refer "thazhaigaLum thongalum" padhigam - each is a great verse - uLLam vittu - ooN maranthu - vaLai kazhanRu - thugil Enthiya iLa mulaiyum en vasam alla - mei melinthu - on just seeing that beautiful kaNNan coming in the street all such reactions to the gopees as described by dad - a treat to the eyes - may be a desire to relive that kaNNan coming after grazing - a desire to see him on the street.
So machchaNi maada - ith theruvE pOdhaarE -.
Here is another beauty- see dad wants his daughter to be wedded to that thrivikraman - ivaLai ulagaLanthaan idaikkE - to that great person who measured the whole world in 3 steps - it is natural for any father to have a very great person as his son or son in law.
But the girl desires differently- mathil arangar vaamananaar - I want that dwarf brahmin boy - a suitable match for me- this young brahmin girl - not yet grown big - so kulaththukku oththa ninaippu - matching thinking to suit the clan and its practices customs etc. oh what a beauty.
Whether he came - yes - in verse 3-8- 4 oru magal thananai udaiyEn- sengaNmaal
thaan koNdu pOnaan- yes he took my daughter.
See another verse-
paalodu nei thayir oN saanthodu saNbagamum pangayam
nalla karpooramum naari vara kOla narum
pavalach chenthuvar vaayinidai --- aaduga senkeerai
- 1-5-9 periyaazhvaar thirumozhi
daughter's lines now -
karuppooram naarumo kamalap poo naarumO
thirup pavaLach chevvai thaan thiththirukkumO
-7 - 1 - naachchiyaar thirumozhi
since dad has already said karpooram naari vara - daughter not asks but exclaims - karpooram naarumO - kamalappoo naarumo. So dear bhakthaas - IMHO aandaal paasurams to a good extent has to be read together with dad periyaazhvaar to have the real great taste. Thanks smt rajalakshmi for raising such questions so that this gave an opportunity to enjoy that kannan once more.Dhasan
(This article was posted by SrI M.G.Vasudevan in the Bhakti list in response to some question by Smt Rajalakshmi as a two part article which has been combined here)