SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

SrI ANDAL arulic ceyda nAcciyAr tirumozhi

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Sri Andal

pASuram 6.6 (sixth tirumozhi - pAsuram 6    mattaLam koTTa)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

"MangaLa vAdyams were being played; conches were being blown; under the canopy that was decorated with low-lying pearl strands, madhuSudanan took my right hand into His and did pANigrahaNam; Oh dear sakhi! I saw this in my dream next.

"mattaLam koTTa variSa~ngam ninRUda
muttuDait tAmam nirai tAzhnda pandal kIzh
maittunan nambi madhusUdan vandu
ennaikkaittalam paRRak kanAk kaNDEn tozhi! nAn.

SrI Sadagopan elaborately describes this pANIgrahaNam scene in his write-up of the vedic wedding between ANDAL and SrI ranganAthar. Please visit the following locations:

B. Some additional thoughts (from SrI PVP & SrI PBA):

mattaLam koTTa variSangam ninRu Uda:

SrI PVP raises the rhetorical question: "why didn't ANDAL say that He did pANigraham to the accompaniment of vedic chantings, and instead says that maTTaLam and conch are being played? This sounds like a wedding where there are no veda mantra-s". SrI PVP's anubhavam is that may be kaNNan is marrying godai even before before He learned vEdam from SAntIpini mahA r*shi. KaNNan lived in tiruvAyppADi for a while before going to SAntIpini to do gurukula vAsam and learn vEda-s. Thus it makes perfect sense that ANDAL who imagines herself as an AyarpADi girl, sees kaNNan marrying here before He does gurukulam and learns veda etc.

maittunan nambi: (aunt's son); just as nappinai is related to kaNNan (nappinai is said to be the daughter of yasodai's brother), ANDAL wishes to think of herself as an AyarpADi girl who is related to Him. madhuSudan: He destroyed the demon, madhu (with his associate kaitabha), who took something that belonged to Him (the vedas). SrI PVP's anubhavam is that ANDAL chooses this name here to suggest that just like that, if anyone else claims any relationship with godai or in any other way lays claim for her, He will destroy him.

vandu ennaik kaittalam paRRak: she is the daughter of peiryAzhwAr, whose thought is: "I am His property; so, it is only proper that He comes to get me"; so, she says: "He came and took my hand". kaittalam paRRa: A reference similar to the above is found in SrImad rAmAyaNam - (yuddha kANDam 119-16). sitApirATTi tells hanumAN "na pramANIkr*ta: pANi: bAlyE bAlEna pIDita:" - Did He forget that He held my hand when He was only 12 years old?" pIditah here means that He "took my hand and held it tightly". SrI embAr was asked by some as to why the word "pIDita:" was used instead of an alternate word such as "pANigrahanam"; He replied: "With the tight holding of the hand, He is showing her that she absolutely belong only to Him. This is conveyed by nammAzhvAr - 'ankaNNan uNDa en AruyirkkOdidu' (tiruvAimozhi 9-6-6) - When He owns something, He absolutely owns it, and what is left is nothing."

SrI PVP reminds us here of the much enjoyable slokam from SrImad rAmAyaNam bAla kANDam 73-26: "iyam sItA mama sutA sahadharma carI tava, pratIcca cainAm badram tE pANIm gr*hNIshva pANinA" - this sItA is my daughter; she will be your sahadharmacAriNi; hold her hand with your hand".

pASuram 6.7 (sixth tirumozhi - pAsuram 7 vAi nallAr nalla maRai Odi)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

"Professional vaidikA-s chanting the good veda-s and reciting the appropriate mantra-s, spread the green grass surrounding the agni and placed the samit (wooden sticks) on them. Oh dear friend! I saw kaNNan, who came majestically like an angry elephant, hold my right hand and circumambulate the agni walking slowly."

vAi nallAr nalla maRai Odi mandirattAl
pASilai nANal paDuttup paridi vaittu
kAi Sina mA kaLiRu annAn en kai paRRi
tIvalam Seyyak kanAk kaNDEn tOzhI! nAn

Extract from SrImAn SadagOpan's write-up on saptapati mantrams and their meanings (from the bhakti archives):

With each of the seven steps, a particular mantram is recited. Let us examine these mantrams:

First Step : "EkamishE vishNus tvANvEtu" - is the first mantram . This says : " O Dear girl ! O ANDAL ! You made the first step as my wife. May Lord vishNu (Myself will) follow your step to make sure that you have undiminishing food all your life ( prayer for subhishTam, akshaya pAtram )".

Second Step : "dvE UrjE vishNus tvANvEtu" - Here the groom prays once again to Lord vishNu; he says : " O Dear girl! You have now taken the second step with me as my wife . May Lord vishNu ( Myself will ) follow your step and bless you with pushTi (strength ) in your body ( a prayer for disease-free life ) ".

Third Step : "trINi vratAya vishNus tvANvEtu" - here again, the prayer is for Lord vishNu to follow godai's third step and to grant the boon of vraTAnushTAnam ( performance of yaj~nams assigned to gruhastAs as dharma patnI ) to her during her married life .

Fourth Step : "catvAri mAyO bhavAya vishNus tvANvEtu" - this prayer once again is to mahA vishNu ( Himself ) to follow her during her fourth step and grant her the boon of conjugal happiness .

Fifth Step : "panca pasUbhyO vishNus tvANvEtu" - the prayer is : " may Lord vishNu follow your fifth step with me and grow your wealth of cattle ( cows, horses, elephants and isvaryams related to the four-footed )".

Sixth Step : "shad rutobhyO vishNus tvANvEtu " - here MahA vishNu is beseeched to follow her sixth step ( be behind her and support her ) for all auspicious rutus (six seasons ) during her married life .SrI ranganAthar hints that He is going to be right next to her and make sure that vasantha rutu, ghrIshma rutu and all the other four are going to make her days with Him plesant .

Seventh Step : This is the last of the seven steps . 
The prayer is : "saptas saptabhyO hOtrAbhyO vishNus tvANvEtu" 
the Lord said : "aNi putuvai paimkamalat taNteriyal bhattar pirAn gOdE! When you recited the seventh mantram and took the seventh step , I , MahA vishNu , the former resident of Srirangam will follow You to help You perform oupAsanai, agni hOtram and other gruhastha homams and yaj~nams without deficiencies . You are the nAacciyAr of My house now. SrI villiputtUr is your mALikai ( palace ). This is your place of birth. Therefore , you have more power than me here. I will hence follow you and bless you to have all SoubhAgyams by moving over to your birth place and stay in my father-in-law's place, your house. We guess that periyAzhwAr was mighty pleased with the decision of his Son-in-law so that he could have the Anandam of seeing his daughter and the Lord, her husband right there in SrI villiputtUr next to him. Even today , we see rangamannAr, ANDAL and periyAzhwAr ( garuDan ) on one pITam at SrI villiputtUr. The saptapati mantrams end with "sakhA saptapadAbhava" (Be a friend with these 7 steps) and "sakhAyou saptapadAbhabhUva" (We both are friends now after these 7 steps).

For additional details on vedic wedding mantrams, please refer to:

B. Some additional thoughts (from SrI PVP):

nalla maRai Odi: ANDAL is referring to "good" veda-s. Is there a difference in vedam called good vedam and bad vedam? SrI PVP explains this as follows: the first half of vedam describes the yAgams that are to be done to the Lord who is antaryAmi in the dEva-s like indra. The second half, which has the mantrams like purusha sUktam, praise emperumAn's svarUpa guNams directly. godai points to this second half as "nalla maRai". mandirattAl: When mantra-s like purusha sUkta praising bhagavAn's svarUpa guNa-s are being chanted, why is there a reference to additional mantra-s? Again, ANDAL's reference here is to the mantra-s associated with the kriya-s prescribed in gr*hya sUtra-s, such as the paristaraNam around the fire, placement of samit, etc. kAi Sinam mA kaLiRu annAn -

When He came, He walked with the majesty of a mad elephant (matta gajam). However, once He came and held my hand, He walked slowly like a normal elephant when we went round the agni together. kaip-paRRi - It is as if the mad he-elephant came majestically and took the hand of the mad she-elephant, which is now imprisoned (owned) by the he-elephant.

tI valam Seyya - The reference here is to the sapta-pati which is the part of the basic marriage ceremony. SrI PVP refers us to the veda mantram that is recited during saptapati: "EkamishE vishNu: ..... sakhA saptapadA bhava" (yajurvEdam 3-3-89)

Since He has held her hand with agni as the witness, He cannot leave her (hand) any more and she cannot leave Him (His hand) any more.

pASuram 6.8 (sixth tirumozhi - pAsuram 8 immaikkum EzhEzh piRavikkum)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

godai describes the next part of her dream to her friend: "nArAyaNan, who is our protector for us in this birth and all the forthcoming births, and who is filled with kalyANa guNa-s, held my right foot with His red-hued tiruk-kai and placed it on the ammi (stone).

"immaikkum EzhEzh piRavikkum paRRAvAn
nammai uDaiyavan nArAyaNan nambi
SemmaiyuDaiya tirukkaiyAl tAL paRRi
ammi midikka kanAk kaNDEn tozhI! nAn

B. Some additional thoughts (from SrI SaDagOpan):

ANDAL declared in tiruppAvai "eRRaikkum EzhEzh piRavikkum un tannODu uRROmE Avom unakkE nAm At SeyvOm maRRai nam kAma~ngaL mARRElorempAvAi", thus describing the SaraNAgati tattvam. In this tirumozhi, she declares the same in a different form: "emperumAn is having a permanent, indestructible relation with us in this birth and the next and in all His avatArams". In tiruppAvai ANDAL declares - kuRaivonRumillAda govindA! un tannODu uRavEl namakku i~ngu ozhikka ozhiyAdu". Here she does mangalASasanam to Him saying "immaikkum EzhEzh piRavikkum paRRAvAn, nammai uDaiyavan nArAyaNan nambi".

For the mantram recited during "ammi midittal", please refer to the following location:

C. Additional thoughts (from SrI PVP and SrI PBA):

immaikkum EzhEzh piRavikkum paRRAvAn:

In the previous pASuram, godai had said that because of their holding hands in front of agni as the witness, they cannot part with each other. Here she says: "even if the witness agni tries to make us leave each other, He will not let go ever, in this birthand all future births".

EzhEzh piRavikkum:

There is no void in our lives, no matter how many times we will be born, as long as we get to enjoy Him. When yAgams are done for the sake of making it rain etc, the benefit would be that it will give the right fruit only once. But this not the case with Him. As seen from rAma carama slokam ("sakr*dEva prapannAya"), it is enough for us to hold on to Him once as upAyam; that anubhavam will stick to us for as long as time exists. nammAzhwAr shows us this sentiment in tiruvAimozhi 9-1-7 "kuRRamil SIr kaRRu vaigal vAzhdal kaNDIr guNamE". nammai uDaiyavan: He is our sarva-svAmi; we belong to Him, not to our own selves. Here SrI PVP quotes "coreNa Atma apahAriNA" (bhAratam udhyoga parva 42-35) - this AtmA belongs to bhagavAn; whoever thinks it belongs to himself, is really stealing the AtmA. There is no greater thievery and sin than this.

nambi -

refers to He who is full of unlimited kalyANa guNa-s. This is the equivalent of akhila heyapratyanIka, asankhyeya kalyANa guNa ganuagha mahArNavam.

SemmaiyuDaiya tirukkaiyAl tAL paRRi: Semmai here refers to two attributes of His tiruk-kai. One is the beautiful red color of His palms. The other is His ASrita pAratantriyam - His becoming subservient to those who seek refuge in Him - or His great desire to hold His bhaktas' feet, 'Semmai". During weddings, normally, the bridegroom's relatives will say "don't touch the bride's foot". The bride's relatives will say "you will have to hold her foot"; when the two sides are arguing like this, He came on His own and held godai's foot with great desire. Even though He is our svAmi, we don't have interest in resorting to His Feet; unlike us, He is very eager to hold the feet of those who resort to Him. This is what is conveyed by the word "Semmai". Even though He tells us "mAm ekam SaraNam vraja", which means we should hold His Feet and surrender to Him, in truth when we go and seek His Feet, it is He who holds our feet with great zeal. ammi midikka:

This is the aSma ArohaNam ceremony - stepping over the stone - ammi midittal. The bridegroom says to the bride - "Be strong in your loyalty to me, like this stone" - "aSmEva tvam sthirA bhava". SrI PVP's anubhavam is that as He is trying to place godai's foot on the stone, she is worried about His foot touching the stone by accident. Why? Because, that stone might turn into a woman like ahalyai! SrI PBA notes that there is a view that ammi midittal is done as a way of saying that the bride will not have infidelity like ahalyA, but will be a great pativratA instead. tozhI nAn - Godai tells her sakhi: Previously I have heard about His ASrita pAratantriyam from you; now I have myself experienced it.

pASuram 6.9 (sixth tirumozhi - pAsuram 9 variSilai vAL mugattu)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

"My brothers who have attractive eye brows that look like the bent bow ignite the agni by adding samits and make me stand before the agni. They place my hands on top of the hands of kaNNan (who has a majestic face like the lion's) and put rice puffs (pori) in the agni and help me do the hOmam. I saw this poriyiDal vaibhavam in my dream, oh sakhi!

"variSilai vAL mugattu en aimAr tAm vandiTTu
erimugam pArittu ennai munnE niRutti
ari mukan accutan kai mEl en kai vaittu
pori mugam taTTa kanAk kaNDEn tOzhI! nAn

B. Some additional thoughts (from SrI SaDagOpan):

This ceremony is called lAja hOmam. The bride does the lAja hOmam praying that her husband should live for ever with sarva mangaLams. When the lAja hOmam is done, the wife keeps her two hands together; her brothers will place the rice puffs in her hands; the husband will place ghee on the rice puffs and saying the lAja hOma mantram, pour the puffs into the fire, joining hands with the wife's hands. The husband tells agni: " my wife is doing this lAja hOmam, praying for a long life for me."

Please refer to the following URL for further details:

C. Additional thoughts (from SrI PVP ):

variSilai vAL mugattu en aimAr: The expression on the face of godai's brothers is indicative of the pride that they are the only ones who have the right to place the pori on the couple's hands for the lAja hOmam; thus, they come with shining faces and brows that are raised like bows. ennai munnE nirutti: godai is so shy that he hesitates to come and stand in the front; her brothers have to persuade her to do so.

ari mukhan:

SrI PVP's anubhavam is that kaNNan is keeping a serious face just so His brothers-in-law will not start indulging in jokes about Him and make everyone laugh, but instead will keep away from Him.

acyutan: na cyutah iti acyutah - One who will never forsake His devotees. SrI PVP's anubhavam is that even after the pori has been placed in the fire and the brothers have removed their hands, acyutan is not letting go of godai's hands. This indicates to godai that He will never let go of her.

From SrI puttUr kr*shNasvAmi aiyengAr svAmi: 
kai mEl en kai: keeping godai's hand on top of His. This denotes that pirATTi has the upper hand in giving abhayam to the devotees.

pASuram 6.10 (sixth tirumozhi - pAsuram 10 ku~nkumam appi)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

"I dreamt that a lot of ku~nkumam and sandalwood were applied on our bodies, and kaNNan and I were placed on top of the majestic elephant and taken in procession along the streets which had been decorated in celebration of our wedding, and then were given the holy bath with the sacred waters, oh sakhi!"

ku~nkumam appi kuLir Sandam maTTittu
ma~ngala vIdi valam Seidu maNa nIr
a~ngu avanODum uDan SenRu a~ngu Anai
mElma~najam ATTak kanAk kaNDEn tOzhi! nAn

B. Additional thoughts (from SrI PVP ):

ku~nkumam appi kuLir Sandam maTTittu: Even though SrI PVP's interpretation in pASuram 4 was kaNNan started off wearing a simple garland during rakshA bandhanam, this pASuram has been followed by subsequent pASurams which describe the marriage ceremony. Both kaNNan and ANDAL must have worn a lot of garlands and other decorations during the wedding; with all that heavy dressing, they were sitting in front of the agni and their soft tirumEni-s would have become very hot. So, in order to cool their tirumeni-s, decorations are removed and cool ku~nkumam and sandalwood paste are applied all over the tirumeni-s, and then the ma~ngala snAnam is given.

Anai mEl:

When He came to marry her, He came with a thousand friends on thousand elephants ("vAraNam Ayiram Suzha valam SeyDu"); now, after the marriage, godai gets to accompany Him on the elephant in a procession.

pASuram 6.11 (sixth tirumozhi - pAsuram 11 AyanukkAga)  

A. Translation from SrImAn SaDagOpan's tamizh treatise:

" godai, the tirumagaL of vEyar pugazh villiputtUr kOn periyAzhwAr, has sung this tirumozhi with ten pASurams in poetic tamizh, describing her divine dream about Ayar kulak kaNNan wedding her. Whosoever is able to learn and chant these pASurams, will be blessed with good progeny and prosperous lives with them.

"AyanukkAgat tAn kaNDa kanAvinai
vEyar pugazh villiputtUr kOn kodai Sol
tUya tamizh mAlai Iraindum vallavar
vAyu nan makkaLaip peRRu magizhvarE

B. Additional thoughts (from SrI PVP ):

AyanukkAga - Only for kaNNan the Ayar kulattan, and for no one else. In tiruppAvai, we have "unakkE nAm At-SeivOm - 29. It is for that paramAtmA who will not bear to be separated from His devotee even for a moment - na jIveyam kshaNamapi vinA tAm asitekshaNAm (SrImad rAmAyaNam sundara kANDam 66-10).

vEyar pugazh - These pASuram-s are sung by none other than the daughter of the famed periAzhvAr who is known to speak the truth and praised as such as by the vedic brAhamaNa-s of villiputtUr. (So the benefits accruing from chanting these pASuram-s as stated by ANDAL are guaranteed).

tUya tamizh mAlai:

This was not sung like poems that are created with great effort by planning the construction of words, forming and joining words together for poetic effect, etc. This is the spontaneous outpouring of the result of the great, wonderful anubhavam that ANDAL had in her dream, an anubhavam that she enjoyed so much.

vAyu nan makkaLaip peRRu magizhvarE: If girls in marriable age chant this pASuram, they will be blessed with husbands who are handsome like kaNNan. If married women and men chant this pASuram, they will be blessed with children who are bhaktas like ANDAL. 

periyAzhwAr also offered a similar blessing in 1-7-11 periyAzhwAr tirumozhi - "mAyan maNi vaNNan tAL paNiyum makkaLaip peRuvargaLE". Iraindum - (SrI T.S. rAjagopAlan) 

The first five of the ten pASuram-s deal with the experiences before the pANigrahaNam, and the later five are experiences after the pANigrahaNam.

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