nAcciyAr tirumozhi V- kuyil kUvudal 9

[Guest guest]

SrI:

SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi V- kuyil kUvudal

pASuram 5.9 (fifth tirumozhi - pAsuram 9 pai~ngiLi vaNNan)

 

 

A. Translation from SrImAn SaDagOpan's tamizh treatise:

 

Oh cuckoo playing in the grove, where the radiant bees sing

because of drinking the sweet nectar! Pay attention and

listen to me! I am entrapped in my love for emperuman,

the Lord of Lakshmi, who is dark-hued like the green parrot

and who is in love with tirumagaL. If you ever wish to

continue to live in this grove, you have to do one of

these two things: you must do your sweet warbling and get

the lord who has the Sanku & cakkaram here or you can get me

the golden bangles I lost because of my separation from Him.

You are only going to stay well as long as you have me,

who takes care of you.

 

pai~ngiLi vaNNan SirIdharan enbaDu Or

pASattu agappaTTu irundEn

po~ngoLi vaNDu iraikkum pozhiL vAzh kuyilE!

kuRikkoNDu idu nI kEL

Sa~ngoDu cakkarattAn varak kUvudal

poN vaLai koNDu tarudal

I~nguLLa kAvinil vAzhak karudil

eraNdattu onREl tiNNam vEnDum

 

 

B. Some additional thoughts (from SrI PVP and SrI PBA):

 

pASattu agappattu irundEn: I cannot cure my sickness by

myself. I have lost miserably to His exquisite beauty and

love towards Him. I have become sick and have become invalid,

not being even able to walk. I have been caught in the net

called SrIdharan (pASam denotes both net and love); so, it

can mean here that godai is love-sick with Sridharan.

 

pongoLi vaNDu iRaikkum pozhiL vAzh: You are spending

time where the radiant bees sing because of drinking the

sweet nectar and in that noise, you will not even listen to

all my wailings.

 

SangoDu cakkaram tAn varak kUvudal

poN vaLai koNDu tarudal :

 

You have to make my golden bangles stay in my hands

or, alternatively, you can bring Him to me so that I can get

the AbharaNams He has - namely, the Sanku and cakkaram.

 

SrI PBA analyzes the situation here elaborately.

She gives the option to the kuyil to either get her lost

bangles back, or to get the Sa~ngu and cakkaram of bhagavan.

She tells the kuyil - "iraNDattu onREl tiNNam vENDum"

- Do one of these two definitely for me. Obviously for

her to get her bangles back to fit, He has to come; or

if she gets His Sa~ngu and cakkram, He has to come.

So either way she gets what she wants.

 

Why did godai imply the two things as exclusive of

each other? SrI PBA remarks that this is

"camatkAram" - smartness or skillfulness on the

part of ANDAL. He gives an example of this camatkAram

through the story of the great pativratA SirOmaNi, sAvitri,

who was trying, in vain, to plead with yamarAjan for the

life of her dear husband, satyavAn. When yama

refused to yield on this issue and refused to spare

satyavAns' life, sAvitri kept talking skillfully with

yama on many points of dharma, and he got mesmerized with this

talk. Being a smart woman, she cleverly asks for a

boon of having several children from satyavAn instead of

asking for his life, and yama grants the boon. The only

way to get children from satyavAn would be to get him

alive again, and so she gets her wish fulfilled.

ANDAL's choices to the kuyil are essentially along

the same line. Sri PVP calls this: "oru kAriyattAlE

iRanDum talaik kattumiRE" - getting two jobs

accomplished with one action (viz. His coming will

get her bangles to fit, and will get her His

Sa~ngu and cakkaram).

 

inguLLa kAvinil vAzhak karudil: SrI PVP makes two

points related to this. One is that ANDAL is telling the

kuyil - If you want to live happily in this grove, hearing

my wailing all the time is not going to be the best

atmosphere for you. So do what is needed to end my

suffering. The other point ANDAL is making to the kuyil is:

If I am destroyed, who is going to preserve this grove for

you? Just as emperumAN is preserving paramapadam so

that nitya SUri-s can live there, I am preserving the

grove for you.

"vAnavar nAttaiyum nI kamDu koLL enRu vIDum tarum

ninRu ninRE" - tiruvAizhmozhi 3-9-9)

 

 

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

 

adiyEn,

Kalyani Krishnamachari