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nAcciyAr tirumozhi VI - vAraNam Ayiram 6

From: Kalyani Krishnamachari (
Date: Mon Feb 08 1999 - 07:52:38 PST

      SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

             nAcciyAr tirumozhi VI - vAraNam Ayiram
      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 ennaik
kaittalam 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 

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". 

sarvam SrIman nArAyaNAyEti samarpayAmi.

Kalyani Krishnamachari