SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

SrI ANDAL arulic ceyda nAcciyAr tirumozhi

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Sri Andal

nAcciyAr tirumozhi VII - karuppUram nARumO (continued)

pASuram 7.6 (seventh tirumozhi - pAsuram 6 pOit-tIrtam ADAdE)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

"People make long trips to holy tIrttams (like ga~ngA, kAvEri etc) and do puNya snAnams hoping to be sanctified. Oh valampuri Sa~nkE! You do not even have to move from your spot; you got easily blessed with tasting the most holy adarAmr*tam (which is holier than all the the puNya tIrttams) of kaNNapirAn, who felled playfully the two marudam trees. There is no one in this world equal to you, who are a great bhAgyasAli!

"pOit-tIrtam ADAdE ninRa puNar marudam
SAittu IrttAn kait talattE ERik kuDi koNDu
SEit tIrttamAi ninRa SenkaNmAl tannuDaiya
vAit tIrttam pAindu ADa vallAi valampuriyE!

Additional thoughts (from SrI PVP ): pOit-tIrttam ADAdE: There are people in this world who will travel hundreds of miles to take a dip in salty water (oceans), while you stay put in one place and enjoy the parabhOgya tIrtta snAnam.

ninRa puNar marudam SAittu IrttAn: The gandarvA-s named naLa and kUbara were turned into twin maruda trees by the curse of sage nArada. The aSuran who was ordered by kamsan to kill kaNNan was waiting in the twin maruda trees for the right moment. kuTTi kr*shNan, who was tied to the mortar by yaSOdai, pulled the mortar and went between the twin trees, thus felling them (thereby killing the aSuran also) and looked back at the noise of the falling trees with great playfulness.

ERik kuDi koNDu: Because of kaNNan being born as a human being in His incarnation, He was doing pirtr*-vAkya paripAlanam as part of this form that He had assumed, and had to hide His conch, discus, etc., and the Sa~nkam had to become invisible (This occurred when vasudeva and dEvaki prayed to mahAvishNu to conceal His nArAyaNa svarUpam with His four hands from kamsan). SrI PVP's anubhavam is that it looks as though PA~ncajanyan felt that it was because he was hidden out of sight that kaNNan was subject to so many dangers from kamsan. Having a strong determination not to leave Him any second from now on, SrI pAncajanya AzhvAn occupied a place on His hand and decided to stay there forever. SEit tIrttamAi ninRa: The best, sweetest and holiest.

Se~ngaN-mAl is the best, sweetest and holiest, and it is true of His vAi_tIrtam as well. His pAvanam or holiness is conveyed in the following Sloka-s: "pAvanas sarva lOkAnAm tvamEva raghunandana" - (rAmAyaNam uttara kANDam 82-9) - raghunandana! You are the one who purifies all the worlds!

"pavitrANam hi gOvinda: pavitram paramucyatE,br> puNyAnAmapi puNyoSou ma~ngaLAnAnca mangaLam" ( bhAratam - vanaparva-tIrttayAtra 88-26)

- gOvindan is considered to the purest of all purities; He is the most puNyam of all puNyams; He is the most austere of all austerities. nammAzhvAr refers to this parama-pAvanatvam of bhagavAn through the use of the word "tIrttan" in tiruvAimozhi ("tIrttan ulagaLanda SevaDi" 2-8-6). Needless to say that His vAittIrttam is the best tIrttam?

Se~nkaNmAl tannuDaiya: "Se~nKaN mAl" refers to bhagavAn's beautiful lotus-flower-like beautiful red eyes - puNDarIkAkshan. His two eyes look like two lotuses blossomed because of the sun. vAit-tIrtham pAindu ADa vallAi - The experience of pA~ncajanyam is like one who is taking a dip in the area of the ocean where lots of pearls are abundant (SrI T.S. rAjagopAlan), or like one who stands on the shores of the holy waters and takes a bath from the shore.

valampuriyE: The reference here is again to the special nature of the valampuri Sa~ngu. Not only is pA~ncajanyan's anubhavam special, but his shape is also special.

pASuram 7.7 (seventh tirumozhi - pAsuram 7 Se~nkamala nAN malar mEl)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

"Oh king of all Sa~nkams! You get to take a nap on the hand of kaNNapirAn, who has red-hued, lotus-like eyes and dark-hued tirumEni; this is comparable to the white swan drinking nectar from the newly-blossomed-red lotus flower. Your wealth is the greatest of all!"

Se~nkamala nAN malar mEl tEn nugarum annam pOl
Se~nkaN karumEni vAsudEvan uDaiya
a~n-kait-talam ERi anna vaSam Seyyum
Sa~ngaraiyA! un Selvam SAla azhagiyadE

B. Additional thoughts:

SrImad bhAgavatam expresses the same sentiments in first skandam chapter 11, slokam 1:
sa uccakASE dhavaLOdara: darOpi urukramsya adhara-SoNa-SoNimA | dAdhmAyamAna: karaka~njasampuTe yathA'bjashaNdE kaLahamsa utsvana: ||

(Even though the sankham that vAsudEva blows has a whiteness in the middle, it gets a redness from vAsudEva's red lips and shines on His lotus-like hand like the rAja hamsam that hums amidst lotus flowers.)

C. Additional thoughts (from SrI PVP ):

tEn ugarum annam pOl: The word annam in tamizh means the annam bird or the beautiful white hamsa pakshi. In samskr*tam it also means food. Comparison is made between the beautiful white hamsa pakshi seated on the just-blossomed beautiful red lotus flower and the beautiful white pA~ncajanyam seated on the beautiful reddish palm of BhagavAn vAsudeva. The honey that the hamsa pakshi is enjoying from the fresh red lotus flower is compared to bhagavAn's adharAmr*tam from His beautiful reddish lips. SrI PVP gives reference to nammAzhvAr 9.7.3:
"Sek-kamalatt-alar pOlum kaN kai kAl Se~n-kani vAi ak-kamaltt-ilai pOlum".
SrI PVP's anubhavam is that bhagvAn's tirumEni is like the green lotus leafs; all the part of His body are like the dense beautiful lotus flowers that are so dense that they completely hide the water in the pond; and the beautiful white pA~ncajanyam switches from one hand to the other is like the beautiful white hamsa bird that keeps switching its beak from flower to flower to taste the honey - in the case of pA~ncajanyam it is the adharAmr*tam from the beautiful reddish lips of bhagvAn. This beautiful white hue of pA~ncajanyam in the setting of the heart-rending colors of bhagavAn's tiru-mEni and tiru-avayava-s is like it is adding to the beauty of the combination of these different colors (tiru-mEnikku para-bhAgamAna veNmai).

Se~n-kaN: The reddish hue in bhagavAn's eyes expresses His vAtsalyam or affection to all His devotees. It also can be because of the satisfaction that bhagavAn is getting from His contact with pA~ncajanyam who has had the adharAmr*tam (annam in the meaning of food) to his heart's content. It also can be because of the satisfaction of bhagavAn having enjoyed the "food" (annam here being used in its second meaning of food) - pA~ncajanyam in this case - to His heart's content. In this context, SrI PVP quotes the tiaittirIya upanishad
"ahm-annam aham-annam aham-annam; aham-annAdo'ham-ahamannAdo'ham-ahamnnAdah" -
(I am like annam (food) for paramAtmA; I am paramAtmA's annam; I am paramAtmA's annam; I am the one who consumes annam, which is pleasing to paramAtmA; I consume annam; I consume annam.) Just as annam pleases one who is hungry, the sparSam of the great pAcajanyam is very pleasing to emperumAn and His red eyes show His vAtsalyam (compassionate love for all). annavaSam Seyyum: people sleeping on a bed normally toss and turn this side and that side in order for the food to digest. pAncajanyam also does the same thing. [[ perhaps, SrI PVP is referring to the Sa~nkam taking food from His adharAm and then going to sleep! ]]

Sa~ngaraiyA: Oh king of all Sa~nkhams! How can ANDAL assign kingship to Sa~nkham? SrI kr*shNasvAmi aiye~ngAr's anubhavam is that ANDAL confers this title on pA~ncajanya AzhvAr because of his closeness and attachment to bhagavAn. SrI PVP gives the analogy of vAlmIki conferring the title "vAnara rAjan" on sugrIva long before he is crowned by Lord rAma for the same reason viz. his attachment and closeness to Lord rAma. Thus we have in bAlakANDam 1-6:
"tatO vAnara rAjEna vairAnugatha nam prati |
rAmAyAvEdi tam sarvam praNayAt du:kitEna ca || "

SrI kr*shNasvAmi aiye~ngAr gives the additional example of jaTAyu being referred to as the "gr*dhra rAja" by sage vAlmIki based on Lord rAma's own words -

"gr*dhra rAjyam parityajya pitru paitAmaham mahat |
mama hetOrayam prANAn mumOca patagESvara: || "

D. Additional thoughts from SrI PBA - from SrI varadan of Denver:

SrI PBA in his commentary on this pASuram notes the concepts expressed here are also contained in sundara bAhu-stavam by kUrattAzhvAn. SrI varadan of Denver, Colorado, was kind enough to provide the following elaboration on this anubhavam by SrI PBA based on SrI PBA's commentary on sundarabAhu stavam: pa~nca stavam = srI varadarAja stavam, srI stavam, srI vaikunTha stavam, atimAnusha stavam and sundara bAhu stavam. After kUrattAzhvAn's eyes were gouged by the SOzha king, AzhvAn went to srIra~ngam. At that time, emperumAnAr had gone to mElkOttai to escape the persecution of the SOzha king. AzhvAn did not want to live in SrIra~ngam since emperumAnAr was not there, and instead, wanted to live in thirumAlirumSOlai, the abode of azhagar. On the way to azhagar malai, AzhvAn did not want all the klESams to disturb his affection for perumAL - He meditated on the svarUpa rUpa guNas of perumAL and blessed us with SrI vaikunTha sthavam and atimANusha stavam. After he reached thirumAlirum SOlai, after enjoying the soundharyam of azhagar, he blessed us with sundara bAhu stavam. azhagar is known as sundara rAjan, sundarat-tOLuDaiyAn etc.. because of Hisindescribable beauty. The Slokam that SrI PBA quotes in his vyAkhyAnam of the current pASuram of nAcciAr tirumozhi is Slokam 55 of sundara bAhu stavam:
srImad vanAdripati pANi-talAbja yugmamArUDhayor-vimala Sa~nkha-ratA~ngayostu ekobjam_ASrita ivottama rAjahamsa:padmapriyorka iva tatsamito dvitIya: srImad vanAdripatiipANi talAbja yugmam ArUDhayo:

srImad vanAdripati = thirumAlirumSOlai azhagarpaNitalam - palm of the hand abjam - lotus (abja = born in, usually in water)yugmam - pair, couple ArUDha - seated onsrI PBA svAmi quotes "UzhiyAn kaittalattu iDaril kuDiyERi vIRRirundai kOlap perum Sa~ngE" and "vaDa mathuraiyAr mannan vAsudEvan kaiyil kuDiyERi vIRRirundai kOlap perum Sa~ngE" from karpUram nARumO pathikam of nAcciyAr tirumozhi. Like ANDAL, kUrattAzhvAn also sings about the sangu and chakram [the word yugmam denotes twins/pair]. vimala Sa~nkha rathA~ngayostuvimala - shining like silver Sa~nkha - pA~ncajanya AzhvAn raatA~ngah - cakkarattAzhvAn (literally, the wheel of a carriage) eka: abjam ASrita uttama rAjahamsa iva [One - the conch - is seated on one of bhagavAn's hands like a faultless rAjahamsam that is seated on a lotus] Here is where srI kUrattAzhvAn utilizes the nAcciyAr tirumozhi uvamAnam in his stavam- Se~n_kamala nAN malar mEl tEn nugarum annam pOl - like a swan that is drinking the honey on a beautiful lotusflower. dvitIyah tatsamita: padmapriya: arka ivaarka = sun the other one [i.e. cakram] is seated on the other hand of bhagavAn like the sun on a lotusSummary: The two hands of thirumAlirunchOlai azhagar are like lotuses. On one of those lotuses, the Sa~nkham is seated like a rAjahamsam. On the other lotus, sudharsanAshvAn is seated like the Sun.

pASuram 7.8 (seventh tirumozhi - pAsuram 8 )

A. Translation from SrImAn SaDagOpan's tamizh treatise:

"The food that you consume is the vAi amudam of the One who measured the three worlds with His Feet; the place where you sleep is the hand of emperumAn whose trirumeni has the hue resembling the Ocean; All the womenfolk are justifiably raising a hue and cry because of your actions which are causing great concern to them, because they are deprived of those pleasures.

"uNbadu Sollil ulagaLandAn vAi amudam
kaN paDai koLLil kaDal vaNNan kait talattE
peN paDaiyAr un mEl perum pUSal SaRRuginRAr
paNbu ala SeiginRai pA~ncajanniyamE!

B. Additional thoughts (from SrI PVP ):

uNbadu Sollil ... kait talattE: All His devotees have one thing in common that they share - the worship of His tiruvaDi and surrendering at His Feet; not so for you - you get to feast on His vAi amudam, and nap on His tirukkai. EmperumAn feeds you His vAi amudam, you get to keep always looking at His tirumEni that drives away all fatigue, and you nap in His tirukkai. (Based on SrI Kr*shNasvAmi aiye~ngAr's anubhavam of SrI PVP's vyAkhyAnam) - Rich people in the world keep eating and sleeping all the time. You also do the same in a special way - you eat emperumAn's vAi amudam and sleep in His hand which is softer than the lotus flower. You are also like the sukavAsi-s who eat the pramabhOgya prasAdams given in the temples, wear the garlands they receive as prasAdams and just lie down on the temple prakArams.

peN paDaiyAr un mEl perum pUSal SaRRuginRAr: AyppADi girls and womenfolk in SrImathurai are complaining about you (for taking away the Selvam that is to be enjoyed by them all). paNbu ala SeyginRai: What you are doing is not characteristic or typical of what parama bhAgavata-s engaging in bhagavat-vishayam would do. They will never go and enjoy bhagavAn all by themselves and all for themselves. Those who are dear and close to Him would not enjoy Him selfishly and "all by themselves", but make sure all the other bhAgavata-s also share the same pleasure with them. pA~ncajanniyamE: No wonder your selfish actions are consistent with your background and birth - you were born in an aSuran's stomach; your action is in accordance with your birth (meaning that is the reason why you are not sharing Him with us all).

This is not the behavior of a parama-bhAgavata, as shown by ANDAL's father and by ANDAL - ANDAL magnanimously calls everyone to enjoy Him with her ("pOduvIr pOduminO" - triuppAvai 1; ellArum pOndArO - tiruppAvai 15), and her father shows the same path and example ("vAzhATpaTTu ninRIr uLLIrEl" - tiruppallANDu 3). Thus she has the greatness of enjoying Him with all other bhAgavata-s; she is complaining now that pA~cajanyan does not have even a trace of that magnanimity.

C. Additional thoughts from SrI PBA:

ANDAL is saying - "What you (pA~ncajanyam) are doing is not just. It is patently unjust - paNbu ala Your behavior is like that of one who eats the temple food, drinks the temple water from the pushkariNi, and sleeps at the entrance to the temple. Thus you have bhagavad-sambandham uninterruptedly. All the girls in AyarpADi and mathurai are intensely furious with this unjust behavior of yours, when they depend for their survival on precisely the same things that you have selfishly usurped for yourself - His vAi amudam and His kara sparSam. Those who are truly involved in bhagavad-anubhavam do not enjoy Him by themselves - ekah svAdu na bhu~njIta - in_kani tani arundAn, but always gather all the others who have similar desire of enjoying Him."

pASuram 7.9 (seventh tirumozhi - pAsuram 9 padinARAm Ayiravar

padinARAm Ayiravar dEvimAr pArttiruppa
madhu vAyil koNDArp-pOl mAdhavan tan vAi amudam
poduvAga uNbadanai pukku nI uNDakkAl
cidaiyArO unnODu Selvap perum Sa~ngE

Meaning:"Oh prosperous great Sa~nku! Wouldn't all the sixteen thousand dEvI-s of kaNNan be antagonistic with you, if you keep single-handedly dominating the enjoyment of mAdhavan's vAi amudam as if you are drinking honey, when in fact all the bhAgavata-s are supposed to be together in enjoying Him?

A. Translation from SrImAn SaDagOpan's tamizh treatise: "Did you know that on the one side, ordinary girls from AyppADi and mathurai are getting mad at you; on the other, dvArakApati's sixteen thousand devi-s are forming enemity with you? They who were competing between themselves to see when they can get maNivaNNan kaNNan's vAi amudam, now stand disappointed that you are having monopoly over their nAyakan nArAyaNan's vAi amudam. "

B. Additional thoughts (from SrI PVP ):

padinARAm Ayiravar dEvimAr pArttiruppa: ANDAL seems to be wondering aloud about pA~ncajanyam: "What a way to look after your own stomach at the expense of sixteen thousand others who are waiting on the side waiting for a chance to have their share of His vAi amudam which is public property of all the bhakta-s!" SidaiyArO unnODu: If they outcaste you saying "he does not belong to our gOshThi (group)", you will lose the great honor of having His vAi amudam and fall down to the level of eating mud and silt. What will you do if the sixteen thousand devi-s follow my father's words - "kUzhATpaTTu ninRIrgaLai engaL kuzhuvinil pugudal oTTOm" (tiruppAllANDu 3), and expel you from their goshThi? These are a set of people who enjoy emperumAn only with the consent and permission of fellow-bAghavatas ("SAdu kOTTiyuL koLLap paDuvArE" - periyAzhvAr tirumozhi 3-6-11), and you are making them mad. Selvap perum Sa~ngE: (Just because you occupy a place in His Hand), you are acting with great ego without knowing the consequences of your actions. Little do you know that His aiSvaryam has as its basis our aiSvaryam, and you keep thinking your aiSvaryam is greater than ours.

pASuram 7.10 (seventh tirumozhi - pAsuram 10 pA~ncajanniyattai

pA~ncajanniyattaip paRpanAbhanODum
vAinda perum cuRRam Akkiya oN puduvai
Eynda pugazh paTTar pirAn gOdai tamizh Iraindum
Ayndu Etta vallAr avarum aNukkarE

Meaning: These ten tamizh pASurams were composed by the enormously famous ANDAL who was born in the beautiful SrIvilliputtUr as the daughter of periyAzhvAr; they were meant to praise the very close relation that pA~ncajanyam has with emperumAn. Those who learn and chant these pASurams in praise of Him, will become close to the Lord just like the pA~cajanyan.

A. Translation from SrImAn SaDagOpan's tamizh treatise: 
ANDAL sings here that the bhAgyam of the Sa~ngam ("uragamellaNaiyAn kaiyil uRai Sa~ngam") is the greatest, since the Sa~ngam has the opportunity to establish an on-going relationship with emperumAn's adaram and it has the soubhAgyam of staying in vAsudEvan's tirukkai ("SengaN karumEni vAsudEvan's" kaittalam). PattarpirAn gOdai ends the 7th tirumozhi stating that those who chant these ten pASurams will get the bhAgyam to do antara~nga kaimkaryam to bhagavAn.

B. Additional thoughts (from SrI PVP ):

aNukkarE: This term refers to intimacy and closeness. pA~ncajanyam obviously was very intimate with bhagavAn and very close to Him. ANDAL declares in this pASuram that those who chant these 10 pASuram-s with devotion will be as close to bhagavAn as pA~ncajanyam is. SrI PVP refers to the intimacy of godai as revealed in these ten pASuram-s, and suggests that those who learn and chant these 10 pASurams will be as near and dear to Him as godai is. Her nearness to Him is such that she can freely chide pA~ncajanya AzhvAn and get angry at him. godai gets mad at pA~ncajanyan for not answering her question and cuts off her relationship, saying "whoever learns these ten pASurams will also get the right to get mad at pA~ncajanyan by becoming very close to emperumAn".

pA~ncajanniyattaip paRpanAbhanODum vAinda perum cuRRam Akkiya gOdai: godai is displaying her anger at pA~ncajanyam as described above, and says that pA~ncajanyan belongs to padmanAbhan, and does not want to have anything to do with the Sa~ngam anymore and wants to cut off her relationship. paRpanAbhanODum: has a navel from which the lotus arises; shows His great, exquisite beauty. Says godai "we are helpless and you are usurping our food, namely emperumAn's vAi amudam and feeding on it all by yourself selfishly; you can go ahead and enjoy this sundara vaDivam of the Lord also, without letting the other bhaktas and dEvi-s have any part of this anubhavam".

oN puduvai Eynda pugazh paTTar pirAn gOdai: godai, who made her appearance in the radiant SrI villiputtUr and one who is full of name and fame and who is the daughter of periyAzhvAr. How famous is godai? Her fame is such that if people ask: "How can ANDAL get mad at SrI pA~ncajanyan who is very close to emperumAn?", the response will be: "Why not? She is the daughter of periyAzhvAr; so she has the right to chide even SrI pA~ncajanyan, and if she is angry at pA~ncajanyam it is justified"; that is how famous she is all over the world. SrI PVP gives another possible interpretation of the phrases " oN pudduvai" and "Eynda pugazh": they can be used as adjectives for pattarpirAn also. periyAzhvAr's Eynda pugazh is that he made emperumAn appear in front of himself by establishing the paratatva nirNayam in front of the pANDiyan and took the liberty to sing pallANDu for perumAL Himself.

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