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 pozhil .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).

pASuram 9.7 (ninth tirumozhi - pAsuram 7 inRu vandu) nAn kaimkaryam Seidu koNDE iruppEn

inRu vandu ittanaiyum amudu SeididappeRil nAn
onRu nURAyiramAk koduttup pinnum Alum Seivan
tenRal maNam kamazhum tirumAlirumSOlai tannuL
ninRa pirAn aDiyEn manattE vandu nEr paDilE

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

If azhagar from tirumAlirumSOlai with its fragrant breeze comes here today and accepts the 100 vessels of butter and 100 vessels of sweet pongal and stays in adiyEn's heart for ever, for every vessel of akkAra aDiSil aDiyEn has offered, adiyEn will offer one hundred thousand vessels instead, and, adiyEn will do more and more kaimkaryams of all kinds.

B. Additional thoughts (from SrI PVP ):

inRu vandu : can be interpreted as ' inRu vandu' or inRu uvandu (liking). It is not enough if He comes and accepts what I offer just because He does not want to refuse my offer; He has to accept it with the bhAvam that He cannot live without accepting what I offer.

ittanaiyum: A hundred vessels of butter and a hundred vessels of akkAra aDiSil is nothing for Him; He is used to mountains of rice, ponds of yogurt and pools of butter ("aTTukuvi SoRRup paruppadamum tayir vAviyum nei aLaRum aDa'ngap poTTattuRRu" - periyAzhvAr tirumozhi 3-5-1). amudu SeidiDap peRil: This is all godai wants; she is not one who would want anything else in return, just like her father "kUrai SORu ivai vENDuvadu illai" (peiryAzhvAr tirumozhi 5-1-4). She says that if He does this help of accepting her offering of a hundred vessels, she will be so grateful that she will then offer one hundred thousand vessels. If in addition, after accepting her offerings He just does not go away but stays permanently in her heart, she will be so happy that she will do all flawless kaimkaryam-s to Him as prescribed by the elders (SrI PBA). There is a saying that even a fool won't do anything without some benefit in return - prayojanam anuddiSya na mandopi pravartate. Then what does she gain by offering all these to emperumAn? His pleasure is the only thing she wants, and this is her gain. What does emperumAn gain by accepting what she offers? For every vessel He accepts, He gets one hundred thousand in return; this is His gain by accepting what godai offers. And He gets His aDiyAL's kaimkaryam, for which He is longing and waiting. He gets His belonging back, which pleases Him immensely. This is His gain. In addition to the interpretation that His pleasure is the gain for godai, another interpretation is that the gain for godai is the privilege to do kaimkaryam to Him, for which she is desperately longing since she wants to attain Him as quickly as possible.

tenRal maNam kamazhum .. ALum Seivan: more than the butter or sweet pongal, emperumAn is looking forward to the kaimkaryam from His devotee for whom He has been waiting for a long, long time. Thus, He is more pleased when He gets His aDimai back. All the butter He stole in His kRshNa incarnation was to endear the cetana-s to Him.

ALum Seivan: There is only one thing she desires - to do kaimkaryam to Him, just as nammAzhvAr declares in tiruvAimozhi 3-3-1: "vazhuvilA aDimai Seyya vENDum nAm"; godai who is "anju kuDikkoru sandadi" is having the same desire her predecessors had.

( From SrI T. S. rAjagopAlan: ANDAL offers butter to Him, which He likes very much. The greatest blessing that He can give to ANDAL is what He likes most - the bhAgyam to do kaimkaryam to Him. This is also what ANDAL wants as the sole objective, and nothing else. )

tenRal maNam kamazhum tirumAlirmSolaip pirAn nEr paDilE: His nature is to help His aDiyArgaL. The reason He has not blessed ANDAL yet is not because He did not want to; it is because as He was getting ready to leave tirumAlirumSolai and come to godai, this sweet fragrance of the breeze in tirumAlirumSolai attracted Him, and so He stayed behind! ANDAL says that if He is able to overcome this attraction and come to her, then she will do even more kaimkaryam-s to Him.

aDiyEn: This is the sole purpose of existence for ANDAL. She is not asking for anything new from Him.

pASuram 9.8 (ninth tirumozhi - pAsuram 8 kAlai ezhundirundu) kuruvikkaNa`ngaL mAlin varavu Solluginrana

kAlai ezhundirundu kariya kurivik kaNa`ngaL
mAlin varavu Solli maruL pADUdal meimmai kolO?
Solai malaip perumAn tuvarApati em perumAn
Alin ilaip perumAn avan vArttai uraikkinRadE

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

After inviting kaNNan to have her akkAravaDiSal, godai is waiting for His arrival; night passes and the sun rises. In early dawn, the dark sparrows wake up and make noises, which, to ANDAL sound like they are singing and announcing the arrival of jagannAthan, the perumAn of tirumAlirumSOlai, the nAthan of dvAraka, the Innocent Baby lying on the Alilai. Godai is wondering aloud if the sparrows' words will come true.

B. Additional thoughts (from SrI PVP ):

KAlai ezhundirundu: A question arises as to how these sparrows which are by no means intellectually highly evolved, can get up early in the morning and talk about the coming of emperumAn? nanjIyar narrates that SiRiya AccAn (the disciple of va`ngipurattu nambi) has given an explanation for this: "These birds were born in the place where godai was born. What else can birds born in her place do? Would they even have time to sleep? So, it is possible for them to get up early in the morning and talk about emperumAn's arrival". In tiruvAimozhi 6-7-2 we have: "Urum nADum ulagamum tannaip pOl avanuDaiya pErum tArgaLumE pidaRRa". Even brainless creatures born in ANDAL's land would keep talking about emperumAn.vangipurattu nambi's nityagrantham says that a vaishaNava should wake up early in the morning and think thoughts that are for good him, and chant the name of hari 3 times:

brAhme muhUrte ca uttAya cintayet Atmano hitam
harir-harir-hariti vyAharet vaishNavah pumAn ||

This is the SAstram meant for the brainy vaishNavas, but in godai's domain this seems to be the anushThAnam prescribed for the less intellectually evolved birds as well. mAlin varavu Solli maruL pADUdal meimmai kolO?: godai is going through the same stage that sItA pirATTi went through (rAmAyaNam - sundarakANDam 34-23). When hanumAn appears before her with the message from her dear rAma, she keeps doubting whether it is all true, or whether she is just imagining things because of her state of mind. godai is similarly wondering aloud if it is all her imagination.

SrI PBA observes that there are two interpretations for "meimmai kolO". The first is the one explained in the previous paragraph viz. Is it really true that the sparrows are singing the arrival of emperumAn or am I imagining this? The second interpretation is that the sparrows have been singing His arrival everyday for several days now, and He has not come. So their words have not been true so far; is it possible that today their words will come true?

ANDAL refers to emperumAn by three of His many names in this pASuram - Solai malaip perumAn, tuvarApati emperumAn, and Alin ilaip perumAn. The first refers to His determination to protect His devotees by being easily accessible to them through His arcA rUpam. The second can be taken as a reference to His sauSIlyam - that He was mixing with the 10,000 gopikA's at their level. The third refers to His aghaTita ghaTanA sAmarthyam - His ability to achieve the impossible. He swallowed the three worlds, kept them in His small stomach, and then went to sleep on a small leaf.

pASuram 9.9 (ninth tirumozhi - pAsuram 9 kO`ngalarum pozhil) avanadu Sangu oliyum Sarnagavil oliyum eppOdu kEtpEn?

kO`ngalarum pozhil mAlirum SOlaiyil konRaigaL mEl
tU`ngu pon mAlaigaLODu uDanAi ninRu tU`nguginREn
pU`ngoL tirumugattu maDuttu Udiya Sa`ngoliyum
Sar`nga vil nAN oliyum talaip peivadu e~n~nAnRu kolO?

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

I am lying useless like the golden hued garland-shaped flowers hanging from the conglomeration of kOngu trees in tirumAlurum SOlai. When will I reach the nearness of the sound emanating from the pA~ncajanyam blown by the beautiful lips of emperumAn, and the majestic sound of the bow by the name of Sar`ngam?

B. Additional thoughts (from SrI PVP ):

kO`ngalarum pozhil .. tU`nguginREn: ANDAL is comparing herself to the "wasted" konRai flowers atop tirumalirum SOlai malai. The question naturally arises: Why are these flowers lying wasted? SrI PVP explains: The konRai flowers are used for worship of Siva, and not used for worship of vishNu. Since tirumAl irum Solai is azhagar territory, the devotees of Siva don't come and get the flowers, and the devotees of emperumAn don't take the flowers, and so the flowers are lying wasted without being used. In ANDAL's case, she is meant only for vishNu and no one else. Being born of periyAzhvAr, godai is meant only for gOvindan ("gOvindanukkallAl vAyil pOgA" - nAcciyAr tirumozhi 12-4; "mAniDavaRkkenRu pEccuppaDil vAzhagillEn" - nAcciyAr tirumozhi 1-5). Since He has not come to claim her, she is lying wasted.

pU`ngoL triumugattu .... e~n~nAnRu kolO: ANDAL is wondering aloud when she will get to hear the Sa`ngu oli and the Sar`ngam oli. When rukmiNi pirATTi was being forced to marry SiSupAla, Lord kRshNa blew His conch as He was arriving to rescue her, and it was the sound of this pA`ncajanyam that kept her alive. When the evil rAvaNa tried to threaten and coerce sItA pirATTi by showing her magically the illusory head which looked like that of Lord rAma, she continued to live after hearing the sound of Lord rAma's bow from a distance. Compared to the conditions of rukmiNi pirATTi and sItA pirATTi, ANDAL considers her plight infinitely worse. So only by hearing both the sound of Sa`ngam and Sar`ngam, she can hold on to her life. [Only divine souls like SrI PVP can have bhagavad anubhavam like this!]

pASuram 9.10 (ninth tirumozhi - pAsuram 10 SandoDu kAr agilum Sumandu) tirumAlaDi SErvarE

SandoDu kAr agilum Sumandu taDa`ngaL porudu
Vandu izhiyum SilambAru uDai mAlirum SOlai ninRa
sundaranai SurumbAr kuzhal kOdai toguttu uraitta
Sentamizh pattum vallAr tirumAl aDi sErvargalE

A. Meaning from SrImAn SaDagOpan's tamizh treatise:

In the very last pASuram of this tirumozhi, ANDAL does mangalASaSanam to nUpura ga`ngai which flows in tirumAl irum SOlai: tirumAl irum Solai is decorated by the river nUpura ga`ngai, whose force is so great that it carries the sandalwood logs and agil logs (used for yAgams) that are in it's path as it overflows the banks on either side. godai's tiruvuLLam is that those who are able to recite these ten pASurams composed by her who has beautiful, curly hair that attracts the bees because of its fragrance, in praise of azhagar who is the Lord of this beautiful tirumAl irum Solai, will be blessed to join emperumAn's tiruvaDigaL.

B. Additional thoughts (from SrI PVP ):

SandoDu kAragilum Sumandu: SrI PVP's anubhavam is that just as girls going to the in-law's house carry SrIdhanam with them, the SilambAru which takes its birth in the mountain, rushes to its nAyakan's abode carrying sandalwood and agil logs with its waves.

taDam porudu: As the river flows from the top of the mountain to emperumAn's abode, it is eroding the river banks on either side because of its speedy flow. This resembles a mad elephant poking at the banks with its tusks.

SilambARuDai: SilambARu in tirumAl irum SOlai is like virajA nadi in paramapadam.

SurumbAr kuzhal kOdai: The fragrance of godai's kUndal is such that the bees (Surumbu) mistake it for a bunch of flowers! (Or, it could be taken to mean that she wore fragrant, honey-laden flowers in her kUndal, which attracted all the bees). godai is meant for none other than the Beauty called azhagar who resides atop the beautiful hill of tirumAl irum SOlai. So she is obviously beauty personified, but the beauty of her curly and fragrant locks of hair alone excels that of mAlirumSOlai and the beauty of azhagar. Yet, she has to go through this torture to get to Him.

SrI PBA comments that ANDAL is describing herself with this attribute just to make us realize the intensity with which we should long for Him - that this was what godai had to go through, even though the beauty of a single lock of her kUndal could have beaten out azahagar's beauty handily.

toguttu uraitta: godai has created a garland of azhagar's kalyANa guNams by stringing together these pASurams which are each like a gem composing the garland.

Sem-tamizh: Sevviya tamizh - Sevviya here means correct, straightforward, direct, accurate. Since these pASurams are a result of ANDAL's sincere and deep love for emperumAn, this turns out to be Sevviya tamizh.

tirumAl aDi sErvargalE: it was godai's desire to do kaimkaryam to tirumAl and piraTTi together; she expresses her desire through this tirumozhi because she has not attained her goal. Those who do anusandhAnam of these pASurams do not have to feel tortured like her; they will be blessed with the kaimkaryam automatically by the mere act of reciting these pASurams.

SrI PVP gives the quote from SrI varAha purANam, in which bhUdevi has declared that She is bhagavAn's disciple, servant, and devotee all at the same time - "aham SishyA ca dAsI ca bhaktA ca puroshOttama" (Oh purushOttama! I will be your student, servant and devotee). She is a Sishyai since she has learned everything that is to know, only from Him. By dAsI, bhUmidEvi meant that she wishes to be His aDimai; her wish is to do whatever emperumAn and periya pirATTi bid her to do, such as "take this thing, keep this thing here" etc. She fulfilled the part of being a devotee of His by singing His praise in Her form as "anju kuDikku oru santati". How is it possible for one person to be so many diferent roles? Just as an overflowing river spills over into many streams and canals, but all the water reaches the ocean undiminished in the end, the Love of bhUdevi to bhagavAn is so abundant that it spills over into different forms but the end result of it all is that it remains undiminished in its intensity. As a matter of fact, it ends up assuming the size of the Ocean with which it merges ultimately.