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nAcciyAr tirumozhi XII maRRu irundIrgaTku 6

From: Kalyani Krishnamachari (
Date: Sun Apr 08 2001 - 14:24:14 PDT

      SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

                           nAcciyAr tirumozhi XII–
maRRu irundIrgaTku 

pASuram 12.6(twelfth tirumozhi – pAsuram 6 kArttaN

kaNNan pakkal ennai anuppu’ngaL

kAr taN mugilum karu viLaiyum kAyA malarum kamalap
IrttiDuginRa ennai vandiTTu iruDIkESan pakkal pOgE
vErttup paSittu vayiRu aSaindu vENDu aDiSil uNNum pOdu
pArttu irundu neDu nOkkuk koLLum patta viloSanattu

A. From SrImAn SaDagOpan's tamizh treatise:

The dark, rainy cloud,  karuviLai flower, kAyA flower
and lotus flower keep reminding me of His exquisitely
beautiful form and keep prodding me towards Him.
Please take me to the bhakta vilOcana kshetram, where
hungry kaNNan is eagerly waiting for the rishi-patni-s
to bring food to Him for eating after being tired from
taking the cows for grazing.  (This incident is
described in SrImad bhAgavatam 10.23 in detail).

B. Additional thoughts from SrI PVP:

kAr taN mugilum karu viLaiyum kAyA malarum kamalap
pUvum:  gOdai starts comparing His kariya tirumEni to
the dark-hued clouds first, and finding that His
beauty is beyond comparison through words, is groping
for other comparisons like karu viLai flower and kAyA

kamalap pUvum ….:  ANDAL uses the lotus flower to
describe His avaya-s:  His eyes,  hands, feet and red

IrttiDuginRana ennai vandiTTu:  All these objects
appear in front of me and forcefully pull me.  What do
they say when they pull me?  They say “iruDIkESan
pakkal pOgE enRu” (you also go near kaNNapirAn’s
side).  All these objects are telling ANDAL that once
her indriya-s have gone after Him to whom they belong,
she should also be going where He is.  

rAmAyaNam uttara kANDam (107-3) talks about the way
rAma followed His beloved iLaiya perumAL, “adyaiva
aham gamishyAmi lakshmaNena gatAm gatim” (SrI rAma is
filled with sorrow when lakshmaNan departs and leaves
to go to heaven, and says that He shall tread on the
path that His brother has gone and He shall also
depart).  ANDAL’s indriyas have already left her in
search of Him, and now she wants to follow their path,
and go to Him.

After all, our jIva-s belong to Him. The upanishad-s
declare that just as our SarIram is the body for the
jIvAtmA, the jIvAtmA is the SarIram for paramAtmA.

- bRhad samhitA 5-7-22:  “yasya AtmA SarIram….” – He
for whom the jIvAtmA is the body; 
- SvEtASvatara upanishad 6-9:   “sa kAraNam
karaNAdhipa adhipah, na cAsya kaScit janinA na ca
adhipah” – He Who is the Origin and the Controller for
the jIva who is the controller of our body, and He for
whom there is no origin nor a controller.   

 vErttu paSittu ….. uyttiDumin: The wives of all the
Rshi-s go to young cowherd kRshNa to feed Him when He
is looking for them to bring food for Him out of
devotion.  If you take me and leave me there, no one
will think ill of me as having sought Him and gone to
Him voluntarily against my svarUpam as a woman.  Make
sure that I do not get any ignominy because of my
going to Him forcefully in spite of my being a girl;
just leave me in a place which others would think of
as a place where I went to give Him what He wanted. 
Take me to bhakta vilocanam where He is waiting for
food from the Rshi-patni-s, so that people would
praise me saying I went to take food to Him to fulfill
His hunger. 

vErttu paSittu vayiRu aSaindu vENDu aDiSil uNNum pOdu
pArttu irundu neDu nOkkuk koLLum :  kaNNan would take
the cattle far into the forest for grazing.  He will
let them graze for a while in a place; when He and His
friends start perspiring from the long walk and are
tired and hungry, He will send them to the Rshis’
Asramams that are close by.  They will ignore these
cowherds asking for food, and instead, will continue
to engage in their own yAgam works. Then, kaNNan would
send His friends to the Rshi patnis to get food. They
will bring food to Him with love; as soon as He
receives the food, He will eat it with great fondness
and hurry. Since He ate it with great love, gOdai
calls it “vENDu aDisil” – food offered and taken with
great love.  Later on, when the Rshi-s finish their
yAga karmA, they will offer Him the havir-bhAgam, and
He will accept it as a matter of duty, not as vENDu
aDiSil.  This act of acceptance by Him of the
havir-bhAgam which is done through kAmya karmA is just
like that of the svAmigaL who comes for pitR kAryam,
washes his legs and eats the offered food for the sake
of duty.   However, when He takes the offering of the
Rshi-patnis which is offered with love and affection, 
He would take it with great fondness, hence this is
“vENDU aDiSil.  This food that the Rshi-patnis offered
is like the one periyAzhvAr’s daughter offered – “inRu
vandu ittanaiyum amudu SeydiDap peRil nAn onRu nURu
AyiramAk koDuttup pinnum ALum Seyvan (NT 9-7).  Being
periyAzhvAr’s daughter, she does not want to lose the
bhAgyam of taking one paTTai cORu (cooked rice block)
to patta vilOcanam where kaNNan is so lovingly waiting
expecting food. 

C. Additional thoughts from SrI PBA:

SrI PBA explains in  detail the above-mentioned story
from the 10th chapter of SrImad bAgavatam and narrates
SrI maNavALa jIyar’s upanyasam : the Rshipatnis
brought food every day during noon time knowing that
kaNNan would come to the banks of yamunai for grazing
the cattle and would be hungy.  Every day, during the
exact time, kaNNan would be glancing over to the
direction where they would come with food.

One meaning for the word bhakta in samskRt is cooked
rice (SrI PBA); vilOcanam means look, so bhakta
vilocanam is the kshetram where He was waiting for the
offering of food from the Rshi-patnis day after day at
midday when He went with his cowherd friends.  

D. Additional thoughts from SrI UV:

SrI UV gives a crisp one-line summary of this pASuram
thus:  “ANDAL is asking her elders to take her to
hRshIkeSan Who is eagerly waiting for the union with
His devotees, and Who enjoys this association”.

The dark-hued cloud etc remind me of emperumAn’s
tirumEni; when I see the cold clouds, I cry thinking
when I will get to embrace kaNNan.  The flowers remind
me of the softness of the pushpa sukumAran’s tirumEni.
 The lotus flowers make me remember parts of His body
like His face, eyes, red lips, His hands, His
tiruvaDigaL etc and also tirumangai who is for ever
living in His tirumArbu.  These thoughts arise and all
my indriyangaL push me towards Him.  It would be nicer
if you, my mothers, who are supposed to take me to
Him, do so with the same push my indriyangaL are
exerting on me.  It is our duty to serve iruDIkEsan’s
indriyangaL.  You can offer me as “food” or “annam” to
Him.  He will also eat with great hunger saying “aham
annAdah:”.   Don’t you know how Rshi patnis like you
got blessed by serving food to Him?   If you had been
like those Rshi patnis, my father would have sent me
to Him long time back.  He is there waiting for me, 
perspiring and all hungry for me.  Instead of going to
pukkaham (in-law’s place), can I wait here and expect
Him to come to me?  Please take me to Him without
procrastinating any further.   SrI UV’s anubhavam here
is : gOdai wishes that emperumAn should enjoy her with

PVP= SrI periyavAccAn piLLai
PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr
UV  = SrI uttamUr vIrarAghavAcAriyAr

sarvam SrIman nArAyaNAyeti samarpayAmi.

kalyANi kRshNamAcAri

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