nAcciyAr tirumozhi IX - Sindurac cempoDi 3
From the Bhakti List Archives
• July 17, 1999
SrI: SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam nAcciyAr tirumozhi IX - Sindurac cempoDi pASuram 9.3 (ninth tirumozhi - pAsuram 3 karuviLai oN malargAL) en kai vaLai paRittuc cenRu vittArE karuviLai oN malargAL! kAyA malargAL! TirumAl uru oLi kATTUginrIr enakku uy-vazhakku onRu uraiyIr tiruviLaiyADu tiN tOL tirumAlirumSOlai nambi varivaLaiyil pugundu vandi paRRum vazhakku uLadE A. Meaning from SrImAn SaDagOpan's tamizh treatise: godai addresses the beautiful kAkkaNam and kAyAm flowers: "Your hue reminds me of the color of the tirumEni of emperumAn who is always with pirATTi. You have to tell me a way for me to hold on to my life. Is it fair that this azhagar of tirumAl irum Solai with the beautiful and strong shoulders which are the sporting grounds of periya pirATTi, enters my house and confiscates my beautiful bangles by force? B. Additional thoughts from SrImAn Sadagopan: ANDAL is telling these queens of flowers, the kAkkaNam and the kAyA malargaL, that the injustice that has been caused to her was committed by none other than sundarabAhu, the nAthan or Chief of the "kulamalai kOlamalai kuLir mAmalai koRRa malai, nilamail nINDa malai tirumAlirumcOlai malai". C. Additional thoughts (from SrI PVP ): TirumAl uru oLi kATTUginrIr: "You are reminding me of emperumAn's hue that appears when He and periya pirATTi are together". An instance from the itihAsa-s is given by SrI PVP to illustrate how emperumAn gets His greatness from association with pirATTi. He gives the example of how Lord rAma, the cakravartit-tirumagan, got His greatness by being the son of the great daSaratha. "During nanjIyar's time, there was a king named sundara pANDiya tEvar. He used to ask nanjIyar his doubts in SrI rAmAyaNam. One day, there was a discussion about the slokam in AraNya kANDam 1-9: sa hi vIryOpa pannaSca rUpavAn anasUyaka: | bhUmAvanupamas sUnur guNair daSaratopama: || "(That rAman is valorous; He is very beautiful; He has no jealousy; He has none equal to Him in this world; He resembles His father, daSarathan in His attributes)". The key phrase here is "guNair-daSarathopamah". How can emperumAn be compared to daSaratha in character? NanjIyar's aRuLic ceyal was : "emperumAn was born as rAmapirAn and had His own guNa-s such as svabhAva paratvam etc; but, His having even half of daSaratha cakravarti's guNa-s would have been enough to call rAma the 'cakravarti tirumagan". Two reasons are given in support of this: 1. rAma Himself said: "AtmAnam mAnusham manyE rAmam daSarathAtmajam (rAmAyanam yuddha kANDam 120-11); It is perumAL's tiruvuLLam that He feels pride in being the Son of daSaratha viz. This is adding to His Greatness. 2. "guNair daSarathOpama:" - Here Lord rAma is compared to daSaratha, not the other way round, suggesting that daSaratha's association only adds to rAma's greatness. The analogy here is that, just as perumAL gets His Greatness because of His being daSarathan's son, perumAL gets His Greatness (here signified by "beautiful hue") because of association with periya pirATTi". enakku uy vazhakku onRu uraiyIr: "Even though you have been created by Him just to make me suffer, you can try and help me too, instead of always remaining His loyal servants and torturing me. When two of us are involved, shouldn't you at least feel sorry for me since I am suffering?" Why are these flowers so intent on making her suffer? The flowers, as His creation, were just following their dharma, that of following His tiru uLLam. It is His Will that she should be tortured, and they are just doing that. An example of why these flowers just followed perumAL's tiru uLLam irrespective of the consequences, is again given by SrI PVP based on the conversation from SrI nanjIyar and sundara pANDiyan. The discussion centered around vibhIshaNa AzhvAn. Sundara pANDian thought it inappropriate that vibhishaNa abandoned his brother when the latter was in danger. NanjIyar's explanation was: "when an elder brother and father (here referring to emperumAn in the form of Lord rAma, who is the Father of all) have differences, a younger brother must follow only the father, not the elder brother. Since rAmapirAn is sarvalOka pitA, as declared in mahA bhAratam, sarveshAmeva lokAnAm pitA mAtA ca mAdhavah, the only appropriate action for vibhIshaNa was to join Him". So these beautiful karuviLai and kASA malargaL were doing their duty of following His tiru uLLam, and did not have any problem torturing ANDAL. uy vazhakku: ANDAL appeals to these flowers: "All you seem to know is how to finish me off; Why don't you learn to tell me how to live? Why don't you tell me that you will keep away from my sight and stop contributing to my misery? You have come as flowers (pU in tamizh), but you are performing the job of a tiger (puli)". onRu uraiyIr: ANDAL is pleading to these flowers - just utter one word to me on which I can anchor and hold on to my hope that He will come to me one day. tiru viLaiyADu tiN tOL: These strong shoulders of emperumAn are the place of sporting for peria pirATTi - godai is aware that this is not the emperumAn who is unkind to His nAyaki. So she is wondering aloud why He is being unkind to her now. tirumAlirum Solai nambi: In the ancient days, when the southern part of India was just a wild forest, daNDakAraNya, occupied by the asura-s, it was looked down upon by the Aryans from the north as the mleccha bhUmi. But the tirumAlirum Solai nambi in the form of azhagar, showed His soulabhyam by sharing His presence even in the midst of the malaik kuRavargaL. periyAzhvAr sings about His souSIlyam in periyAzhvAr tirumozhi 5-3-3: "inak kuRavar pudiyaduNNum ezhil mAlirum SOlai endAi - You who accepts gladly the prasAdam offered to you by the kuRavargaL of tirumAl irum Solai". vari vaLai il pugundu: ANDAL's feeling of separation from Him is overpowering her. She is telling these flowers: "It is not as if I went to His place and got into trouble with Him. If this was the case, at least it may be justifiable for Him to torture me and make me suffer. I am just sitting in my place, and He is coming and occupying my mind and making me suffer like this. Is this justified?" vandi paRRum: "Without our seeking Him, He is coming and taking a hold of me and my vaLai (here symbolically used to refer to our life or soul). I am holding on to this vaLai because I know it is dear to Him, and He is now taking it away and making it His own involuntarily; Now you flowers! Tell me an alternate way of surviving, now that He has taken hold of my life". D. Additional thoughts from SrI PBA: SrI PBA nicely depicts the scene of the "conversation" between ANDAL and the kAyA and kAkkaNam flowers. The color and beauty of these flowers reminds ANDAL of emperumAn, and is destroying her even more. She is asking them if the only thing they know how to do is destroy her, and instead asking them to tell her a way of survival. They are asking her what it is that has happened to her so bad that she has to come and ask them for a way to continue to live. She says she does not mind Him offering His tiN tOL only to peria pirATTi and enjoying Himself in the process; all she was doing was deriving consolation by holding on to her vaLaiyal-s that He liked very much the last time He was with ANDAL, and now He has forcibly come into her house and taken away that also. She is asking these flowers whether this is justified, fair, decent, proper. sarvam SrIman nArAyaNAyEti samarpayAmi. adiyEn, Kalyani Krishnamachari _________________________________________________________ Do You Yahoo!? Get your free @yahoo.com address at http://mail.yahoo.com
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