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nAcciyAr tirumozhi XIII kaNNan ennum karum deyvam 9

From the Bhakti List Archives

Kalyani Krishnamachari • March 28, 2003 


                                                      
   SrI:
             SrI ANDAL samEta SrI raÂ’ngamannAr
tiruvaDigaLE SaraNam

                 nAcciyAr tirumozhi XIII– kaNNan ennum
karum deyvam

               pASuram 13.9(thirteenth
tirumozhi-pAsuram 9 kommai mulaigaL 

oru nAL kaNNan uNmai SolvAnA?

kommai mulaigaL iDar tIra gOvindaRkOr kuRREval
 immaip piRavi SeyyAdE inip pOic ceyyum tavam tAn en?
Semmai uDaiya tiru mArvil SErttAnElum oru nAnRu
 meimmai Solli mugam nOkki viDai tAn tarumEl miga
nanRE


A.	From SrImAn SaDagOpan's tamizh treatise:

What is the greatness in performing kaimkaryam in SrI
vaikuNTham after reaching there through the arcirAdi
mArgam, if I cannot do intimate kaimkaryam to Him in
this birth right here and now by embracing Him with
all the desire that I have for Him?  His sacred vaksha
sthalam is meant only for being embraced by His close
and intimate devotees.  If He accepts me and takes me
into His arms and embraces me, well and good. 
Otherwise, if He looks at me straight at my face and
speaks truthfully: “I don’t want to have anything to
do with you”, that is fine with me as well. (All He
has been doing is lying to me: He always said “I will
not leave you, if I ever leave you, I shall die”; it
will be good if He can at least speak the truth once).

B.	Additional thoughts from SrI PVP:

ANDALÂ’s folks ask her why she is resorting to serious
thoughts like plucking her breasts and so on, instead
of pursuing other spiritual observances to realize the
Supreme Soul that is the antaryAmi of her soul that
supports those breasts.  To that gOdai responds that
her sole desire is to serve Him here and now with the
current physical body, and not wait to go to SrI
vaikunTham, take a different body (of  Suddha sattva
material) , and then do kaimkaryam there. 

kommai mulaigaL iDar tIra :  These breasts of mine,
which are like fully grown kids who pester their
mother saying “give me food, give me food”, keep
pressing me and asking:  “Show me govindan’s vaksha
sthalam which is the only thing for which we exist”.  
Unless I show them His tirumArbu, the suffering they
undergo will not subside. 

gOvindaRkOr: These are not for SrI vainkuNTha nAthan;
they are for gOvindan, who roams after the cows.

Or kuRREval: Intimate kaimkaryam.  Here it refers to
the  kaimkaryam that men folks cannot do; this
kaimkaryam through the tight embrace that ANDAL wants
to perform, can only be done by women folks.  How can
one say embracing Him with this intimacy is a
kaimkaryam?  kuRREval (literally menial service), is
interpreted by SrI PVP as “antara’ngamAna kaimkaryam”
- intimate kaimkaryam - kaimkaryam that can be
performed with whatever means one has at oneÂ’s
disposal.
 
 immaip piRavi SeyyAdE inip pOic ceyyum tavam tAn en?:
 If I cannot get to embrace kaNNan in this birth with
this body of mine now, and if instead I have to wait
to go to paramapadam, get another body and then hope
to embrace paramapada nAthan, it is like the effort of
the rishis that do tapas in the midst of paÂ’ncAgni
(fire on all four sides and the scorching sun
overhead) to accomplish something.   sItAdEvi wanted
to have the same kind of experience of embracing rAma
with the current body:
 
“yathA tam purushavyAghram gAtrai: SOkAbhikarSitai: |
  samspRSEyam sakAmA’ham tathA kuru dayAm mayi ||”
(rAmAyaNam sundara kANDam 40-3)

(“hanuman, help me in such a way that I can embrace
with love that narasrEshTan rAmapirAn with all parts
of my body that are suffering because of  separation
from Him”).

Semmai uDaiya tiru mArvil: His vaksha sthalam that
will not refuse anyone who wants to embrace Him.

 Semmai uDaiya tiru mArvil SErttAnElum (nanRu): “It
would be nice if He will accept my embrace with His
vaksha sthalam which is meant for accepting the loving
embrace of those that are dear to Him. However …. “ -
the word “Elum: denotes that she has some doubts that
this will materialize. 

oru nAnRu meymmai Solli :  “If only He utters truth at
least once – one day”.  He is “ElAppoigaL uraippAn”
(NT 14-3). Even though He is used to lie all the time,
He could say the truth at least one time, right? Let
Him speak the truth at least one day. The usual lie
that He says is:  “I will not leave you;  if I have to
leave, I shall not live”. Unlike this lie, He can say
the truth.

Oru nAnRu meimmai Solli, mugam nOkki, viDai tAN
tarumEl, 
miga nanRE : If only He could look at me straight in
my face once and say “I do not love you; I forsake
you; leave me”, that will be even better. 

SErndAnEl nanRu, viDai tAN tarumEl miga nanRE:    “If
He embraces me with love, that will be good;  instead,
if He says “I don’t love you; go away” looking
straight at my face, that is even better”.   How does
this work?  Even if He embraces me now as I desire, I
will have to be separated from Him after that embrace,
and my cycle of sorrow will continue. Instead, if He
drives me away saying that He does not love me, I can
leave this life and end my sorrow. This second
situation is just like what sItApirATTi went through
the second time of separation when rAma left His
pregnant wife in the forest after listening to what
the washerman said:  sItAÂ’s lament in uttara kANDam 48
and final departure in uttara kANDAm 97 – “tathA mE
mAdhavI dEvi vivaram dAtumarhati” – 97.14-16 – “I do
not know any one except rAma, so the earth-goddess may
grant space to me”.)

viDai tarumEl:  If He permits my being separated from
Him. (Comments from SrI T. S. Rajagopalan)

C.	Additional thoughts from SrI UV:

gOdaiÂ’s folks tell her that everyone in the world
should be trying to surrender his/her AtmA to Him and
not consider the body as important; but, gOdai is
trying to give importance to her body, and throw her
body at Him and not worry about her soul.   Instead,
they are advising her to undertake austerities and
penance, and attain Him over several births if that is
what it takes.  gItA says “bahUnAm janmanAmantE
jn~navAn mAm prapadyatE” (gItai 7-19 “At the end of
many births, the man of knowledge directly reaches me,
realizing “vAsudEvA is all” ).  In response,  gOdai 
reaffirms to them that her immediate desire is to
perform immediate kaimkaryam to Him in this birth with
whatever means is available to her.

The purpose of doing penance is to get some phalan or
blessing either in this birth or in future births. 
But in the case of ANDAL, she is not looking for
phalan such as svargam in the next birth.  She is
looking for kaimkaryam to Him right now.  Kaimkaryam
can be performed in this birth, in the next birth, in
SrI vaikunTham, or anywhere for that matter.  Why
should we leave the opportunity for kaimkaryam that we
have right here, and instead go after it in another
place? “erAr muyal viTTuk kAkkaip pin pOvadEn?”
(SiRiya tirumaDal-4).  Because I have not married Him
in front of everyone, there are those who talk ill of
me and you.  But He has already come and married me in
my dream. I need to prove this to you. So, He needs to
come here for sure at least once. 

What is the penance that I have to do for this? At the
end of taittriya upanishat, it is declared that
prapatti or nyAsam is the best form of penance, and is
much superior to all other forms of penance such as
satyam, mAnasam or bhakti yOgam, and is a dEva
rahasyam. Even in that prappati, it says
“siddhir-bhavati vA nEti samSayo’cyuta sEvinAm; na
samSayo’tra tad-bhakta paricaryAratAtmanAm” – “it is
better to surrender to emperumAn through elders rather
than by oneself”.   I have been wanting to get to Him
only through my father – “viTTucittar tangaL dEvarai
valla pariSu varuvipparEl adu kANDumE” (NT 10.10). He
is the most respected elderly person for me. There is
no better prize than this that he can give me. So,
there is no point in going after a penance in another
world or birth.

viDai tAn tarumEl miga nanRE:  He married some girls
in mathurA, and He has let them stay with Him.. But,
He left the AyarpADi girls, who were totally dependent
on Him, in lurch, after being with them for a few
days. Later, when they came to meet Him in
kurukshEtram, He told them that it is better that He
is separated from Him. In the same way, He can tell me
the same too.   By using the terms “miga nanRE”, gOdai
is saying that she is not interested in ciRRInbam. 

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

sarvam SrIman nArAyaNAyEti samarpayAmi.

aDiyAL,
kalyANi kRshNamAcAri

(Articles on nAcciyAr tirumozhi are available at:
http://www.geocities.com/Athens/Troy/7673/azhwars/nachiyar.html
maintained by SrI VenkaT aiyengAr of SrI villiputtUr)


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