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nAcciyAr tirumozhi XII maRRu irundIrgaTku 2 (Resent)

From: Kalyani Krishnamachari (
Date: Tue Feb 06 2001 - 06:38:01 PST

      SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE

                           nAcciyAr tirumozhi XII–
maRRu irundIrgaTku 

pASuram 12.2 (twelth tirumozhi – pAsuram 2  nANi ini
Or )

nANi ini Or karumam illai nAl ayalArum aRindu ozhindAr

pANiyAdu ennai marundu Seydu paNDu paNDAkka uRudirAgil
mANi uruvAi ulagu aLanda mAyanaik kANil talai maRiyum
AnaiyAl nIr ennaik kAkka vENDil AyppADikkE ennai

A. From SrImAn SaDagOpan's tamizh treatise:

There is no point feeling ashamed about the situation
anymore. Everyone in this village now knows about me
and my viraha tApam.  Without delaying any further,
make arrangements for me to join Him, if you really
want to restore me to the state of physical health I
was in before I got involved with Him.  If you all
really want to save me,  take me to AyppADi so that I
can have the darSanam of the emperumAn who came in a
dwarf form and measured the three worlds with His
tirup pAdam.  This is the only thing that will cure my

B. Additional thoughts from SrI PVP:

nANi ini Or karumam illai: What is the use any more
trying to protect my femininity with nANam or shyness?

Shyness (nANam – “lajjai”) is one of the four
qualities (fearfulness, tenderness, shyness and
modesty) of womanhood.  The shyness needs to be
observed by a woman who is going to wait for a few
days and then be united with her nAyakan.  Such is not
the case with ANDAL, who will be not be alive long
enough for this union in the future. She has lost her
interest in living at all and so she has lost all her
shyness also.  Being stung by the pangs of separation,
she has come to a stage where she feels she cannot
live anymore; there is no point anymore in her feeling

The ‘dharmam’ of nANam is to be observed by the
observer of that dharmam (i.e., the dharmI) only when
she is going to be alive in the future;  in the case
of godai, she is fading fast, and so there is no need
to worry about protecting this dharmam.

ini: from now on.  This phrase shows that she has
tried her best so far to protect her nANam, but is
feeling the futility of this approach at this point. 

nAl ayalArum aRindu ozhindAr:  If it would help me, I
can feel shy so that others do not find out about my
plight in being separated from Him. It would make
sense to keep this a secret only when there are some
people who are unaware of my plight. When the village
folks did not know about me, I kept it a secret, but
now you all know. Not only the folks in our town know
about me, but also those in the neighboring areas. 
So, what is the use of my having nANam anymore?

aRindu ozhindAr: Just as tirukkOTTiyUr nambi kept
baghavad vishyam a secret, gOdai tried to hide her
plight from others.  Just as that secret was exposed
to whole world by SrI emperumAnAr, gOdai’s secret also
got out of the bag. 

pANiyAdu, ennai marundu Seydu: Without wasting more
time, please take whatever steps you can in order to
take care of my disease of separation from Him. 

paNDu paNDu Akka uRudirAgil: “paNDu” here refers to
the stage she was in before this stage.  The first
“paNDu” refers to the stage before the current viraha
tApam, namely the stage she was in when she was united
with Him and having that enjoyment;  the other “paNDu”
refers to the stage prior to that, namely when she got
to know Him, when she was a kanni, and had the shine
of the young girl.  So this phrase says: “If you
really want to bring me back to the stage in which I
was before I knew Him”.   Even from the time she
started having association with Him, she started going
down because her union with Him was interspersed by
periods of separartion from Him.  gOdai’s luster has
been diminishing day after day after she knew Him. Now
that she is separated from Him, her “polivu” is going
down even more drastically.

mANi uruvAi:  in the form of the brahmacAri vAmanan;  
  He took this form to beg; so, He took a form where
He would keep a smiling face no matter whether anyone
gave Him bihskA, or shut the door on His face and did
not give Him any bikshA. 

ulagu aLanda mAyanaik kANil:    Only if I get to “see”
that ulagaLanda perumAL.  She is not any more in the
stage where she can sustain her life by contemplating
on His guNa-s alone.   SrI krishNaswAmi ayyangar
observes that she is not any more in the stage where
she had declared earlier -  “gOvindan guNam pADi Avi
kattu iruppEnE” - NT 8-3.

ANaiyAl nIr ennaik kAkka vENDil:   Two interpretations
are given by SrI PVP depending on how the term “ANai”
is interpreted here. The first is something like “On
your word of honor! If you really want to protect
me….”.  The second is “If you want to protect me by
bringing some clarity to my ability to understand your
words and conduct myself according to your commands”. 

AyppADikkE ennai uyttiDumin: leave me in AyppADi.

SrI PVP’s anubhavam here is one of wondering at all
the leelA’s of young kRshNa in AyarpADi, and how
yaSodA must have really enjoyed all His bAla leelA’s,
and in fact supported Him in all His mischiefs, while
outwardly making it appear that she was harsh to Him
when people complained. He gives several examples of
His “mischiefs” and yaSodA’s mild rebukes to Him,
which almost seem to suggest to Him to indulge in more

In periya tirumozhi 10-7-11, we see one of these mild
rebukes of yaSodA:  “a’nganam tImaigaL SeyvargaLO
nambI! Ayar maDa makkaLai” – (kaNNA! Should you be
doing mischief with innocent AyarpADi girls like
that?).  ANDAL refers to how yaSOdA pretends to scold
Him, but really encourages Him to show all these girls
that He is the “man”, in NT 3-9 “anja urappAL aSOdai
ANADa viTTiTTu irukkum” – (yasOdai will not scold
kaNNan as to make Him afraid; she behaves as if she is
enjoying His pranks and leaves Him to do more pranks).
 Again, it is that yasOdai who said “un tam aDigaL
munivar unnai nAn en kayyiR kOlAl nondiDa mOdavum
killEn” – (if you keep committing pranks, your father
will get mad; I do not even have the strength for
taking a stick and beating you).  In periyAzhvAr
tirumzhi 3-2-6, we have yaSodA declaring openly that
she would have preferred Him to be around indulging in
mischiefs rather than letting Him go in the hot sun to
manage the cows - “paDiRu pala Seydu ippADi engum
tiriyAmE – en piLLaiyaip pOkkinEn.

In this pASuram, ANDAL is asking the mothers around
her to take her to yaSodA’s place so that yaSodA can
have first-hand view of the victim of His pranks and
feel happy. 

C. Additional thoughts from SrI PBA:  

gOdai’s folks tell her: “you are supposed to be a paDi
tANDA pattini; if you leave the house and go out
boldly, it will end up in a great shame for all. 
Everyone will say –  what a shame that such a woman
ended up in such a nice family.  This is not good for
you.  You have to protect your prestige and that of
your family ”.  godai responds: There is no more
secret in my life. My state is like that of a cow that
goes and grazes grass from seven different places and
drinks water from eight  different places (“EzhUrp
pullaiyum meyyndu eTTUrt tannIraiyum kuDittu varugiRa
kONDip paSuvin nilai pOnRadanRO enadu nilai”).  I have
nothing left to be ashamed of, nor do I have to feel
shame to anyone.  If you really want to help me, take
to AyarpADi without any delay and leave me there,
where He is present”.

pANiyAdu: without procrastinating.  Among the azhvArs,
only periyAzhvAr  (“pANIkka vENDA naDamin” ) and ANDAL
use this term pANittal.

paNDu paNDAkka:   SrI PBA comments that the stage
prior to her samSlesham with Him was the stage where
she did not have any interest in bhagavad vishayam,
and just spent the time eating sumptuously and
sleeping well (uNDiyE uDaiyE ugandirunda kAlam”. 
Obviously, she was in much better health at that stage
than when she became associated with Him and started
longing for Him.

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

sarvam SrIman nArAyaNAyeti samarpayAmi.

kalyANi kRshNamAcAri

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