nAchchiyAr thirumozhi – 1.3 maththa nannaRu malar

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:

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avathArikai (Introduction) – she tells kAman in this pAsuram “If I should not get heartburns and fault you, you should unite me with vEngadavan (emperumAn at thiruvEngadam hills)”

maththa nannaRu malar murukka malar koNdu muppOdhum unnadi vaNangi
thaththuvamili enRu nenjerindhu vAsagaththazhiththu unnai vaidhidAmE
koththalar pUngaNai thoduththukkoNdu gOvindhan enbadhOr pEr ezhudhi
viththagan vEngadavANan ennum viLakkiniR puga ennai vidhikkiRRiyE

Word-by-Word Meanings

maththam nal naRu malar – with the good flowers of bushy plants
murukka malar – along with the flowers of Indian coral tree
koNdu – carrying them in the hand
mupppOdhum – at all three times of morning, noon and evening
un – your
adi – feet
vaNangi – prostrating
thaththuvamili – he is not truthful
enRu – saying this way
nenjerindhu – with the heart getting to boiling stage
vAsagaththu – through the mouth
azhiththu – destroying
unnai – you
vaidhidAmE – without scolding
koththu – in bunches
alar – blossoming
pUngaNai – arrows of flowers
thoduththukkoNdu – aiming them
gOvindhan enbadhu – one who is known by the name gOvindha
Or – one
pEr – name
ezhudhi – writing in the heart
viththagan – one who is looked at in amazement
vEngadavANan – the controller of thiruvEngadam
ennum – being called
viLakkinil – in the lamp
puga– to enter
ennai vidhikkiRRi – you should appoint me

Simple Translation

I carry the good flowers of bushy plants and Indian coral tree in my hand and prostrate at your feet, at all three times of the day, namely morning, noon and evening. If I weren’t to scold you, saying that you are not truthful and with my heart boiling, you should appoint me to be with vEngadavANan, who is looked at in amazement, who is like a lamp and who is the controller of thiruvEngadam, through your arrows which are like flowers in bunches, after writing the name gOvindhan in your heart.

vyAkyAnam

maththa nannaRu malar murukka malar koNdu – since kAman has excess of rajO guNam (quality of passion etc), she takes flowers from plants such as cacti, Indian coral tree etc which instigate that quality further. Isn’t she, born in a clan which plucks thuLasi, a parama sAthvika (full of noble qualities) element, now looking for these flowers to offer to him?

muppOdhum unnadi vaNangi – emperumAn does not want his followers to prostrate before him even once, in order to offer them refuge. She, who has held on to such emperumAn, is now trying to attain kAman at all three times of the day, viz. morning, noon and evening, as the means. She was born in a clan which carries out kainkaryam to emperumAn as a pastime as well as the benefit in itself, just as it has been mentioned in pAsurams such as thiruvAimozhi 9-10-1kAlai mAlai kamala malar ittu nIr mAlai naNNith thozhudhezhuminO” (without any distinction between morning and evening, you offer distinguished lotus flower, acquiring great love (towards the divine feet of emperumAn), carrying out kainkaryam to him and getting uplifted), thiruvAimozhi 9-10-2kaLLavizhum malarittu nIr irainjumin” (Worship (emperumAn) with flowers which are dripping with honey), thiruvAimozhi 9-10-3viNdu vAdA malarittu nIr irainjumin” (Worship him, matching your quality of servitude, with fresh flowers which are about to blossom) and nAnmugan thiruvandhAdhi 63pUsiththum pOkkinEn pOdhu” (I spent my time purposefully, by worshipping (emperumAn)). ANdAL, born in such a clan, is now taking refuge under a means such as kAman.

thaththuvam iliyenRu nenjerindhu – she warns him through the second line of the pAsuram “You, who had all along earned a good name, ensure that you do not earn the name of being a wicked person”

thaththuvam ili enRu nenju erindhu – due to the reason “By taking refuge under him, I have not got any benefit”, with the heart boiling over [in anger], saying “He is a liar”

vAsagaththu azhiththu unnai vaidhidAmE – in order to ensure that the feeling of boiling over [in anger], instead of merely stopping with the heart, does not take a form [with words], coming out through the mouth, to scold you

koththalar pUngaNai thoduththukkoNdu – Just as SrI rAmApirAn had strung together arrows in bunches of tens, hundreds and thousands, as mentioned in SrI rAmAyaNam yudhdha kANdam 94-18 “thathO rAmO mahAthEjA dhanurAdhAya vIryavAn l praviSya rAkshasam sainyam Saravarsham vavarsha ha ll” (subsequently, rAma, who was highly effulgent and valorous, holding his bow, entered the army of demons and let down a rain of arrows), you should also string a bunch of arrows which are like flowers.

gOvindhan enbadhOr pEr ezhudhi – writing the name of emperumAn, who has crowned himself in order to protect us, either in your heart or on the arrows

viththagan vEngadavANan – he [emperumAn] is capable of manifesting himself to nithyasUris in SrI vaikuNtam. Leaving aside that desire, he manifests himself to wild animals in the forests, monkeys and hunters just as it has been said in nAnmugan thiruvandhAdhi pAsuram 47kAnamum vAnaramum vEdum udai vEngadam” (thiruvEngadam has forests, monkeys and tribes-people), making people wonder as to how amazing he is. AzhwArs say that it is the animals in the forest which light the lamp and carry out divine worship of emperumAn as brought out in pAsurams such as mUnRAm thiruvandhAdhi 70migu madhaththEn viNda malar koNdu viral vEngadavanaiyE kaNdu vaNangum kaLiRu” (an elephant will pluck flowers which have fragrance and honey, and worship thiruvEngadamudaiyAn) and in nAnmugan thiruvandhAdhi 46vaippan maNi viLakkA mAmadhiyai mALukkenRu eppozhudhum kai nIttum yAnaiyai” (an elephant, vowing to keep the distinguished moon itself as the decorative lamp for thiruvEngadavan, always stretches its trunk to catch that moon). While nithyasUris are carrying out divine worship for emperumAn in SrI vaikuNtam, just as it has been mentioned in thiruviruththam 21sUttu nanmAlaigaL thUyanavEndhi viNNOrgaL nannIrAtti andhUbam tharAniRkavE angu” (nithyasUris, the permanent dwellers of SrI vaikuNtam are holding sacred and distinguished garlands which are apt to be adorned as ornaments on the divine crown of emperumAn and are also holding sacred water to give him a divine bath), emperumAn desires the worship of these animals and hunters in thiruvEngadam and has descended here.

vEngadavANan ennum viLakkinil – AndAL says that the svarUpa guNams (qualities which are of basic nature to emperumAn), which had become dull in SrI vaikuNtam, have brightened only after reaching thiruvEngadam. These qualities are shining, like a lamp lit atop a hill, after reaching thiruvEngadam. Didn’t thirumangai AzhwAr too say that emperumAn became effulgent only after reaching thiruvEngadam, as in his periya thirumozhi pAsuram 4-7-5vEdAr thiruvEngadamEya viLakkE” (Oh you, who are shining like a bright lamp, residing atop thiruvEngadam hills, which are filled with hunters!)

viLakkinil puga ennai eygiRRiyE – you should ordain me such that I enter that lamp.

adiyEn krishNa rAmAnuja dhAsan

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