nAcciyAr tirumozhi XII maRRu irundIrgaTku 4
From the Bhakti List Archives
• February 26, 2001
SrI: SrI ANDAL samEta SrI ra’ngamannAr tiruvaDigaLE SaraNam nAcciyAr tirumozhi XII– maRRu irundIrgaTku pASuram 12.4 (twelfth tirumozhi – pAsuram 4 am-kait talattiDai) yamunaik karaikkE ennaic celuttungaL am kait talattiDai Azhi koNDAn avan mugattanRi vizhiyEn enRu Sem kaccuk koNDu kaNNADai Arttu Siru mAniDavaraik kANil nANum ko’ngait talam ivai nOkkik kANIr govindanukku allAl vAyil pOgA i’nguttai vAzhvai ozhiyavE pOi yamunaik karaikku ennai uyttiDumin A. From SrImAn SaDagOpan's tamizh treatise: Every part of my body belongs to Him and to no one else. As evidence of that, even my breasts, which are covered with dark red clothes, shrink at the very thought of my having to look at any lowly human being, but rise with joy when the thought of govindan goes through my mind. I don’t belong to anyone except emperumAn who has the cakra in His beautiful hand. Instead of my having to live in the midst of the current conditions, please take me to the banks of the yamunA river and leave me there. B. Additional thoughts from SrI PVP: (In this pASuram, ANDAL conveys her deep feelings for Him by attributing all her thoughts and feelings poetically and figuratively to her breasts, and presenting them as cetana-s endowed with intelligence. She talks of their refusing to look at anyone other than govindan, closing their eyes tightly with dark red clothes so that they don’t see anyone else, feeling proud and rising at His very thought and shrinking with shame at the thought of anyone else. Sri PVP presents them in the position of the suffering children of godai, and presents her as pleading with the mothers that at least for the sake of her suffering children, the mothers should take godai and leave her where govindan is. Keep this poetic simile in mind as you read the vyAkhyAnam). am kait talattiDai Azhi koNDAn avan mugattanRi vizhiyEn: This is a figurative description of how every part of ANDAL feels at the thought of emperumAn vs. the thought of anyone else. gOdai’s mulaigaL seem to behave like cetana-s endowed with intelligence and seem to say they will not look anywhere else but emperuman who has tiruvAzhi in His hand. They seem to say that they are particular about Him so much that they will welcome Him only if He comes with His Azhi in His hand, but may not be welcome without His Azhi. am kait talattiDai Azhi: Even His bare hands are beautiful enough to deserve dRshTi parihAram. Just as a kaRpaga tree would look exquisitely more beautiful if it also blossoms, if He holds triuvAzhi in His handsome hand, no words can describe that beauty. The beauty of His bare hands are enough to destroy gOdai; if He also holds tiruvAzhi in His hand, then His beauty increases many-fold, and causes even more longing in her for Him. It looks like His Azhi kills His enemies by going out of His hand, and kills His devotee (ANDAL) by remaining in His hand! Either way, it is a killer! Siru mAniDavaraik kANil nANum: The term “Siru mAniDavar” denotes samsAri jIva-s. This suggests that puroshOttaman is peru mAniDavar. How can He be called “mAniDavar”? Lord kRshNa provides the support in the gItA (mAnushIm tanum ASritam param bhAvam – 9.11) – He takes the body of a human being without losing His Greatness. kANil nANum: They will shrink with shame. SrI PVP compares this “shrinking with shame” to a scene in SrImad rAmAyaNam. When lakshmaNa sees bharata approaching citra kUTam, first he becomes angry at bharata, and declares to rAma that he will kill bharata (for the injustice of having accepted the kingdom). Lord rAma tries in vain to reason with lakshmaNa and tell him that bharata is innocent; when he fails in convincing lakshmaNa of the innocence of bharata, He gives up and tells lakshmaNa: “All right, I will just tell bharata to give the kingdom to you since you are so interested in it, and bharata will be delighted to get rid of it like unloading a heavy load from his head. On hearing this, lakshmaNa shrinks with shame at his incorrect assessment of bharata’s devotion to rAma (lakshmaNah praviveSeva svAni gAtrANi lajjayA – SrImad rAmAyaNam ayodhyA. 97-18, 19). SrI PVP enjoys here the fact that normally in the world, brothers would fight for the kingdom; in the hands of these brothers, the kingdom is being balled {“ivargaL kaiyilE paDugira pADirE idu!”). ko’ngait talam ivai nOkkik kANIr: just as sItA pirATTi wanted to embrace rAma with her sorrow-stricken body (sundara kANDam 40-3 “yathA tam purushavyAghram gAtrai: SokAbhikarSitai: | samspRSEyam sakAmA’ham tathA kuru dayAm mayi ||”), gOdai wants to embrace emperumAn with her sorrow-stricken body. She tells her mothers, just like a mother who pleads on behalf of her starving children: “Look at how even my breasts are suffering and reacting at the very thought of Him; they are like my children crying. At least for their sake, try and get me to Him”. govindanukku allAl vAyil pOgA: These are meant only for gOvindan who went after cows and who kept doing mischief after mischief; they are not even for the cakravartit tirumagan who was the ekapatni vratan. pOgA: “Even if I wish otherwise, they won’t have it any other way”. SrI PVP gives the example of the horses of sumantran when he took Lord rAma to the forest, and when he returned without rAma after leaving Him in the forest. sumantra is an expert in controlling horses as he willed, and they always behaved as he wanted them to behave. They were very much under his control in rAma’s presence, but when he returned without rAma, the horses started shedding warm tears and started behaving erratically, and sumantra could not control them at all. godai’s body is totally out of her control without govindan, just as sumantra’s horses were out of his control without rAma. “mama tvasvA nivruttasya na prAvarttanta vartmani | ushNamasru pramujjantO rAmE samprasthitEvanam || “ (ayodh. 69-1) i’nguttai vAzhvai ozhiyavE pOi yamunaik karaikku ennai uyttiDumin: I am not really satisfied with this life of imagining His lotus feet from here; I want to be where I can actually see His lotus feet and enjoy them. So take me to the shores of yamunA and leave me there”. It is the same yamunai that gOdai called earlier “tUya peru nIr yamunai” (tiruppavai – 5). Maybe she is imagining about having jala krIDA with Him in yamunA! C. Additional thoughts from SrI UV: ciru mAniDavar: those who were born as men because of their karmA are ciru mAniDavar according to gOdai. kaNNan was special and different even though He appeared in human form in His incarnation. vAyil: SrI UV gives an alternate interpretation to this term. This could be taken to mean vAi = mouth, and so it could mean that except for govindan’s mouth, no one else will have her anubhavam. Abbreviations: ------------------ PVP= SrI periyavAccAn piLLai PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr UV = SrI uttamUr vIrarAghavAcAriyAr sarvam SrIman nArAyaNAyeti samarpayAmi. aDiyEn, kalyANi kRshNamAcAri __________________________________________________ Do You Yahoo!? Get email at your own domain with Yahoo! 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