nAcciyAr tirumozhi X - kArkkODal pUkkAL 3

[Guest guest]

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

 

 

=====

 

 

 

Bid and sell for free at http://auctions.