NACHCHIYAR TIRUMOZHI 6

NACHCHIYAR THIRUMOZHI  6
PASURAMS  556 TO 566

vAraNam Ayiram

ANDAL verbalises her dream about marriage to her close friend .

Even after several requests made to the cuckoo bird to bring her master, it doesn’t seem to have helped her. Considering her desperate situation, kaNNan decided to bestow on her the beautiful experience of their wedding ceremony, taking her through each and every ritual in her dream. Reassured by the divine experience, she narrates the dream to her close friend.

556. vAraNam Ayiram Soozha valam Seidu 

nAraNa nambi naDakkinrAn enru edir | 

pooraNa porkuDam vaittu puram engum 

tOraNam nATTa kanA kaNDEn tOzhee nAn || 1 ||

 556. Oh my dear Sakhi! Listen to the dream that I had. Surrounded by thousand elephants, my master “NARAYANAN NAMBI”, is majestically entering the hall and walking in front of me. I see the whole place decorated with tOraNams wearing a festive look, and the golden pooraNa kumbham is also kept.

Here, the arrival of the groom is denoted . This is a kind of BAARAAT, JAANAVASAM, or MAAPILLAI AZHAIPU where the groom is taken on a procession. (1)

557. nALai vaduvai maNam enru nALiTTu 

pALai kamuhu pariSuDai pandarkeezh | 

kOLari mAdavan gOvindan enbAnOr 

kALai puhuda kanA kaNDEn tOzhee nAn || Two ||

 557. Oh tOzhi, after finalising the Muhoortam time for the wedding to happen the next day, I saw in my dream, this handsome well-groomed young man, who is the master of MahAlakshmi, called “GOVINDHAN”, walk past to the manDapam decorated with stems of pAkku (pAlai Kamuku) like a lion, majestically.

This denotes the NISCHAYATHARTHAM ritual in the marriage function. (2)

558. indiran uLLiTTa dEvar kuzhAm ellAm 

vandu irundu ennai mahat pESi mandirittu | 

mandira kODi uDutti maNamAlai 

andari SooTTa kanA kaNDEn tOzhee nAn || Three || 

 558. The whole host of dEvas along with Indra, came down from their heavenly abode here and made me as the bride after secret discussions from both the girls’ and the boys’ side. Sakhi! I also dreamt that the wedding saree (Koorai PuDavai) was given to me to be worn after the chanting of mantrams and the sister in law Durga (nAttanAr-andari chooTTa- sister of Lord krishna) came and garlanded me with sweet smelling flowers.

Getting the blessing from Devas and elders – Anugyai,  Wearing of KOORA PUDAVAI (3)

559. nATTriSai teertam koNarndu nani nalhi 

pAppana chiTTarhaL pallAr eDuttu Etti | 

pooppunai kaNNi punidanODu entannai 

kAppu nAN kaTTa kanA kaNDEn tOzhee nAn || Four || 

 559.Oh Sakhi! Several learned BrAhmaNas well versed in religious rituals brought sacred waters from all four directions. After purifying it with vEdic mantras, they sprinkled the water on our heads (bride and the groom) and blessed us with their resonating voice. I even dreamt that, along with the hand of my Lord KaNNan wearing a beautiful garland, they tied kAppu to my hands also.

KAAPPU KATTUDAL - Tying the rakshAbandhanam for the safety of the bride and the groom. (4)

560. kadiroLi deepam kalaSamuDan Endi 

SadiriLa mangaiyar tAm vandu edir koLLa | 

maduraiyAr mannan aDi nilai toTTu engum 

adira puhuda kanA kaNDEn tOzhee nAn || Five || 

 560. Oh tOzhi! In my dream, I saw young beautiful girls in stature and structure carrying mangaLa deepams shining like the bright sun, and bearing golden kalashams in their hands while they received the groom. The King of MathurA, wearing His pAdukA entered majestically in a royal manner making the earth vibrate in each step.

PIDISUTHAL – removing all the negative and bad obstacles that might come in way. (5)

561. mattaLam koTTa variSangam ninrooda 

muttuDai tAmam nirai tAzhnda pandarkeezh | 

maittunan nambi madusoodan vandu ennai 

kaittalam paTTra kanA kaNDEn tOzhee nAn || Six || 

 561. Oh Sakhi! In my dream, as the mangala vAdyams were being played and special conches with stripes were blown, this aunt’s son MADHUSUDANA, (as ANDAL imagines herself as Nappinnai) came close to me and held my right hand (pANigrahaNam) under the canopy that was decorated with pearl strands.

PANIGRAHANAM – The groom holds the bride's hands. (6)

562. vAi nallAr nalla marai Odi mandirattAl 

pASilai nANal paDuttu paridi vaittu | 

kAi Sina mA kaLirannAn en kai paTTri 

tee valam Seyya kanA kaNDEn tOzhee nAn || Seven || 

 562. Oh tOzhi! While the vaidikas proficient in pronouncing the mantras chanted the hymns for the appropriate ritual and spread the fresh darbhams and placed the samit (sticks for the Homam), I saw in my dream that kaNNan who resembles an angry war elephant held my hand and went round the agni performing the Saptapati.

SAPTAPATI – After holding hands in pANigrahaNam, taking the vows of married life in seven steps. (7)

563. immaikkum EzhEzh piravikkum paTTrAvAn 

nammai uDaiyavan nArAyaNan nambi | 

SemmaiyuDaiya tirukkaiyAl tAL paTTri 

ammi midikka kanA kaNDEn tOzhee nAn || Eight || 

 563. Lord NArAyaNan, who is our guardian and protector for this birth and for all the births thereafter, with His red-hued divine hands, held my foot and placed it on the grindstone (ammi). Such was my dream, Oh Sakhi!.

AMMI MIDITTAL (ASHMAROHANAM) – Groom taking the toe of the bride and placing her leg on the stepping stone. (8)

564. variSilai vAN muhattu ennaimAr tAm vandiTTu 

erimuham pArittu ennai munnE nirutti | 

arimuhan achchutan kaimEl en kai vaittu 

porimuhandu aTTa kanA kaNDEn tOzhee nAn || Nine ||

 564. Oh tOzhi! I dreamt that, my brothers who have such beautiful eyebrows similar to an arched bow and a bright face came together with a pride on their face showing their authority on this ritual, kindled the fire and persuaded me to come and stand in front. They then placed my hand atop Achuthan’s who is the very same kaNNan and filled it with pori (puffed rice) to offer in the Agni.

This ritual “PORI IDAL”, is called LAJA HOMAM, where the bride prays by offering the pori or the puffed rice into the sacrificial fire, for the longevity of the groom. Special importance is given to the bride’s brother. (9)

565. kungumam appi kuLir SAndam maTTittu 

mangala veedi valam Seidu maNa neer | 

 angavanODum uDan Senru angu AnaimEl 

manjanamATTa kanA kaNDEn tOzhee nAn || Ten ||

 565. For all the heat generated from the hOmam fire to reduce, cool kumkumam and sandal paste were smeared on both the bride and the groom’s body to cool them off. Then, I was made to sit on the decorated carriage atop the elephant along with kaNNan and we were taken in procession through the street that was decorated for the wedding. Finally I took the holy bath, ‘mangala neerATTu’ .

This is kind of a reception after the marriage. (10)

PHALASRUTI

566. AyanukkAha tAn kaNDa kanAvinai 

vEyar puhazh villiputtoor kOn kOdai Sol | 

tooya tamizh mAlai eeraindum vallavar 

vAyu nan makkaLai peTTru mahizhvarE || Eleven || 

566. KOdai, the daughter of PeriyAzhvAr of SrivilliputtUr who is very famous among the vedic scholars; who has dreamt of marrying KaNNan, has sung these ten pAsurams in pure poetic tamizh language. Those proficient in chanting these ten verses will be blessed with good children and live happily. (11)