nAcciyAr tirumozhi X - kArkkODal pUkkAL 3
From the Bhakti List Archives
• November 4, 1999
SrI: SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam nAcciyAr tirumozhi X - kArkkODal pUkkAL pASuram 10.3 (tenth tirumozhi - pAsuram 3 kOvai maNATTi) pAMbaNaiyArkkum nAkku iranDO? kOvai maNATTi! nI un kozhu'm kani koNDu emmai Avi tolaiviyEl vAyazhagar tammai a'njudum; pAviyEn tOnRi pAmbaNaiyArkkum tam pAmbu pOl nAvum iraNDu uLavAittu nAN iliyEnukkE A. Meaning from SrImAn SaDagOpan's tamizh treatise: godai sees the kOvai fruits on the kOvai plant in her father's garden fence and exclaims: "amma, kOvaippirATTi! Do not torture me with your fully developed, reddish fruits! Your red fruits remind me of tirumAlicmcOlai mAmAyan's lips. As a result of my birth, a great mishap happened to that emperumAn, who is lying on the serpent bed; His tongue split into two just like the tiru anantAzhvAn's tongue. With this forked tongue, He started lying to me. With one tongue, He says that He will come and take me and with the other, He says that He never said anything like that before. Thinking that it is all because of my sin, I am pining for Him shamelessly. What can I do? B. Additional thoughts from SrI PVP : ANDAL saw the kArkkoDal flowers, and they reminded her of His complexion; she saw the mEl tOnRi's, and they reminded her of His tiruvAzhi; now she sees the kOvai flowers, and they remind her of His red and beautiful lips. kOvai maNATTi: The term "maNATTi" can be interpreted as referring to bhagavAn's pirATTi, or one that has good fragrance (maNam). How would a kOvaikkoDi (a vine) have a good fragrance? Since the kOvaippazham (fruit) resembles emperumAn's red lips, it will have the smell of the tiruppavaLac cevvAi of emperumAn. She has just finished asking the Sankam "karuppUram nArumO kamalappU nArumO tiruppavaLac cevvAi tAn tittittu irukkumO" (nAcciyAr tirumozhi 7-1). See also SrI UV's interpretation for "maNATTi" in the next section. nI: isn't it enough that kAndaL flower and mEltonRi flower torture me? Do you have to follow suit by appearing in the middle of a bush? un: "You don't undergo the torture like me since you don't understand the feeling of separation from Him. But since you are a vine (koDi) yourself, if you only you understood that you are a female yourself, as one female to another, should you not desist from torturing me by not appearing in front of me and reminding me of His beautiful red lips?" kozhum kani: These kOvai fruits are so beautifully red that they resemble His beautiful lips. Avi tolaiviyEl: ANDAL wonders: It is not just that the kOvai fruits are torturing her mildly or outwardly, they are hitting at her "Avi" itself - her life's very roots. Already the kArkkODal flowers and the mEl tOnRi flowers have drained her life away from her - what else is there to drain for these kOvai fruits, and why are they torturing her even more now? How can the acEtana vastu like the kOvaik koDi understand all these words from godai and respond to her such as "I am not torturing you or destroying your Avi"? Still, it is a fact that kOvai fruits are reminding her of emperumAn's red lips and torturing her, and so she forgets that they are acetana-s, and pleads with them to spare her. SrI kRshNasvAmi aiye'ngAr quotes here from kALidAsan in mEghasandESam - "kamArtA hi prakRti kRpaNAh cEtanA cEtanEshu" - those who are experiencing viraha tApam, will not know the difference between cetanam and acetanam. vAyazhagar tammai a'njudum: "During the times I am spending time with emperumAn, I will be overwhelmed by the sweetness of association with Him, and will keep closing my eyes with fear (that this may end sometime?). When I am separated from Him, I keep my eyes closed because everything reminds me of Him. Even though I keep saying " I am afraid", you (kOvaikkoDi) are not saying "mA Sucah" (gItai 18-66); you could have said "Don't be afraid; I will disappear from your sight." pAviyEn tonRi: "It was only after I was born, that this plight of falling at the feet of kOvaikkoDi has resulted. Before I was born, periyAzhvAr and emperumAn regularly shared all their secrets with each other and all that ceased only after I was born". pAviyEn tonRi nAvum iranDuLa vAittu: "With periAzhvar, bhagavAn used to always tell the truth, and there was no issue of double talk from Him. If He had indulged in any double talk, their relationship would have been cut off right away. He made periAzhvAr praise Him as "onRE uraippAn oru SollE SolluvAn" (periyAzhvAr tirumozhi 2-6-4) since periAzhvAr did not know His true nature. Now He is showing His true nature by His action towards me, and His behavior is: "I will keep talking as my mind dictates; let godai live or die". Godai is now lamenting: "All this is only because of my sinful birth"." sItA pirATTi laments similarly when she is separated from Lord rAma: rAmAyaNam sundara kANDam 26-11 ("SankE madbhAgya sankshayAt" - rAma, who is known for His great knowledge and the quality of not forgetting the help done to Him, has become compassionless only because of my dur-bhAgyam). Also "mamaiva dushkRtam ki'ncit mahadasti na samSayah - There is not the slightest doubt that I must have committed very big sins since Lord rAma and lakshmaNa have ignored me" - sundara kANDam 38-48. Similarly bharatAzhvAn considers it a result of his sins that Lord rAma had to go to the forest - "mat pApam Eva nimittamAsIt vana praveSe raghunandanasya" (ayodhyAkANDam ). pAmbaNaiyArkkum: "Or maybe emperumAn is not by nature a double-talker; it may be all because of His sahavAsa dOsham with AdiSeshan. This sahavAsam is two-fold: They both went to school together (as rAma and lakshmaNa, or kRshNa and balarAma); He also has now AdiSeshan as His bed". tam pAmbu pOl: godai's anger with emperumAn is now flowing past Him to anantAzhvAn; even though he is a bed for godai (bhUdEvi) - phaNipatih SayyAsanam for pirATTi (catuh Sloki 1), she cuts off her relationship with him and associates him with only emperumAn (tam pAmbu"). It is only because of this bhogam (which has two meanings - pleasure or snake) of "tam pAmbu) that He just ignores godai and still continues to live. So also godai associates pA'ncajanyam with padmanAbhan and indirectly disassociates his association with her in nAcciyAr tirumozhi 7-10 - "pAncajanniyattaip paRpanAbhanODum vAinda perum cuRRam Akkiya godai"); she disassociated pAncajanyan with her and associated him with paRpanAbhan. In pAsuram 10 of this tirumozhi, she will be calling Him as "tangaL dEvar" - periAzhvAr's perumAL! Why is godai consistently disassociating herself like this? SrI kRshNasvAmi aiye'ngAr's anubhavam is that she is overwhelmed with anger and frustration.) nAvum iraNDu uLavAittu: "He is talking contradictorily like a person having two tongues. No one else can do this kind of double-talking except one having two tongues". All the words such as: rAma doesn't indulge in double-talk ("rAmO dvir nAbhibhAshatE"); "na me mOgham vAco bhavEt" ("The sky may fall, the Ocean may become dry, but my words will never be false"); etc. have not been true in ANDAL's case. On the one hand He says "I cannot live without you - unnaip piriyEn, pirindAl tariyEn", and then He makes it all a lie and separates Himself from her. Godai says He is double-tongued, especially because the rest of the world still believes and respects this double-talker's words as true. nAN iliyEnukkE: "On the one hand, periAzhvAr, my father, selflessly devoted himself to His service, and without caring for any self interest such as bhagavad anubhavam, was only concerned about the welfare of emperumAn and sang pallANDu for Him to overcome the fear of any harm to Him. On the other hand, I am bearing the name of periAzhvAr's daughter, but shamelessly publicize His deficiencies and am only worried about getting Him. Oh! What a contradiction it is that I who was born to periAzhvAr should shamelessly indulge in this act. Just because His nature has changed from One who speaks the truth always to One who is now a double-talker, I need not have changed my nature as periAzhvAr's daughter. This is cause for shame". C. Additional thoughts from SrI UV: It is interesting to note that SrI UV has yet another anubhavam of this pASuram: maNATTi: SrI UV interprets the term maNATTi as one who has greatness (mATcimai). He is following the line of thought he presented for the previous pASuram viz. that godai is taking extreme care now not to antoganize anything or anyone. She is giving up her antagonistic attitude and is trying to treat everything with respect. kOvaik koDi becomes maNATTi and mullaik koDi (next pASuram) is going to be mullaip pirATTi. So also, she is changing her treatment of emperumAn from now on - whereas she addressed Him in singular earlier as "enguRRAn", is now addressing Him with respect as "vAi azhagar" and "pAmbaNaiyAr". SrI UV also gives a new anubhavam for ANDAL calling emperumAn as double-tongued. He is known for His adherence to truth always, as evidenced by "rAmo dvir nAbhibhAshate", and also as declared by His intimate devotee SrI periAzhvAr. ANDAL now feels that He is not keeping up His word to her only because she started having the feeling that He can't live without her and there is nothing He can do to her. So it is the same tongue with which He is now telling her something different because of her sin of having been hot-headed. If ANDAL does not tell this to kOvai maNATTi because of her shyness, then of course kovai maNATTI won't know the truth; so she is giving up all her shyness and declaring the truth. The reference to "His having two tongues" is thus not meant as an insult to Him or to make fun of Him. While SrI PVP interprets the pASuram as meaning that He ended up with two tongues because of His association with AdiSeshan and ANDAL, even being periAzhvAr's daughter, instead of forgetting her selfish need for Him, is shamelessly calling Him names such as a double-tongued person, SrI UV gives an alternate interpretation. SrI UV's interpretation is that He ended up with two tongues only to make her get rid of her shameful conduct of not admitting that she is subservient to Him: nAvu iraNDu uLavAga Anadu nAN iliyEnukkAgavE) - He assumed the double tongue only to make her give up her shame and admit that she is subservient to Him etc. emmai: the plural is to include her tOzhi also - if her Avi is gone i.e., if she passes away pining for Him, her friend will also loose her life as a result. D. Additional thoughts from SrI PBA: SrI PBA gives yet another interpretation - that she feels she is shameless because in spite of all his double-talk she is still shamelessly pining for Him. E. Additional thoughts from SrI kRshNasvAmi aiye'ngAr: "I am kulakkoDi of vEyar kulam; you are the kOvaikkoDi; are you trying to pick up a cakkaLatti (another wife) fight with me?". The interpretation here is that godai is using the word 'mANATTi' as emperumAn's dEvi. [Abbreviations: SrI PVP=Sri periyavAccAn piLLai; SrI PBA=SrI prativAti bhayankaram aNNangarAcAriyAr; SrI UV=SrI uttamUr vIrarAghavAcAriyAr] sarvam SrIman nArAyaNAyEti samarpayAmi. adiyEn, kalyANi kRshNamAcAri ===== __________________________________________________ Do You Yahoo!? Bid and sell for free at http://auctions.yahoo.com
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