kAmadEVa discussion

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srImathE rAmAnujAya namah

 

dear bhAgavathAs,

 

recently, there has been some discussion about ANdAL's approaching

kAmadEva (termed as "worshipping" in some of the discussions), and

how it fits in our sampradAyam.

 

The following is a very *rough* paraphrashing of the introduction

(urai avathArikai) for the nAchchiyAr thirumozhi vyAkhyAnam by

srI prathivAdi bhayankaram ANNangarAchArya svAmi.

 

--

In thiruppAvai, ANdAL establishes the object to be achieved

through "ERRaikkum EzhEzh piRAvikkum unthannOdu uRROmE AvOm,

unakkE nAm AtcheivOM" - we will be for ever Your belongings,

and we will do service *only* to You. Even though ANdAL has

developed such an affection/longing for the Lord, kaNNapirAn

did not take her (mingle with her - "kalavi seidhu niRka-k-k

kANAmayaalE). Because of that, ANdAL becomes disoriented

, without the ability to think clearly/skillfully -

{very very rough translation of yuktha ayuktha nirUpaNam

paNNa mAttAdhapadi kalangi}. Like those who are seperated from their

loved ones, who perform the ritual of madal Urdhal for

being united with their loved ones again {like thirumangai

AzhvAr in siriya/periya thirumadals), ANDAL falls at the

feet of kAmadEva, whose nature is to join those who are

separated!

 

Now a question arises. ANDAL is the daughther of the head of

all sAthvikAs - periyAzhvAR. Such a person should follow the

dictum of "marandhum puram thozhaa mAndhar" {one who does

not worship anyone other than the Lord, even forgetfully}.

Is this appropriate? If such a question arises, then the

answer is that it is appropriate in this case. {porundhum!}.

How? ANDAL approaching kAmadEva here is a result of her

infinite longing/affection {prAvaNyam} for the object

of affection {prApya vasthu - in this case, the Lord}, and NOT

because of her independent thinking that kAmadEva is

the all-superior person {dEvathAndharathin idaththu

svathanthiramaagap parathva budhdhi paNNuvadhanaal anRU}.

This kind of behaviour (or trait) is not one that is

detrimental (or one that brings bad name) to the person

who is immersed in extreme love (prEma paravasar-ku).

 

Even then, a question may arise "Isn't this a trait

because of disorientation? Should we not discard all

things done because of agjnAna?". The answer to that

is as follows. The traits that are developed as a result

of disorientation caused by the non-achievement of the

desired objects, the desire for which is caused by

extreme bhakti, which is caused because of knowledge

is something to be praised!. The agjnAna that is to

be discarded is the one that arises because of the

karmavAsanAs.

 

Another question arises. The Lord is One such that HE

does not tolerate any effort (pravritti) on the part

of the chEtana to reach Him. Would not this extreme

effort (athi-pravritti) of ANdAL come in the way of

the doings of the Lord? If that is the question, the

answer is as follows. This extreme effort of ANDAL is

to be considered as the fruits of the efforts of the

Lord Himself! {emperumAN paNNiNa krushiyin payan

enna-k karudha-th thakkadhaam}. Isn't HE the one

who is the cause of the birth of this knowledge,

and the cause for the growth of this knowledge {in

ANDAL}? So, our pUrvAchAryAs have determined that

these traits (those caused due to bhakti-pAravasyam}

are strengths {upAyabalam}. Even again, all these

confusion/running helter-skelter by ANDAL {due

to a desire to reach the object *immediately*} are

considered by the Lord as "Oh! This soul is doing

all these things out of Love for ME!", and are

things that make Him happy {avan mugam malarugai-kku uRuppu}.

Performing madal, nOnbu etc. , and all such

doings then can be considered as things similar

to those that bring happiness to Him.

 

So, the approaching of kAmadEva by nAchchiAr is

*not* against the svarUpa of the jIVa.

 

Just as ANDAL did, are there others who approached

dEVatAntarAs as a result of extreme bhakti? If

that is the question, then here is an instance.

In rAmAyaNA, the people of ayOdhyA knew of noone

but the Lord rAma. Even they approached all the

dEVathAs *for the welfare of the Lord* {sarvAn

dEVAn namasyanthi rAmasyArththE!}.

 

---

The following are *adiyEn's* comments:

1. ANDAL is in such a state of mind where she is

about to try *anything* to join the Lord. {In

tamizh, the proverb "eththai thinnAl piththam

theLiyum", comes to the mind}.

2. In that state, given the common belief that

there is this person called kAmadEva, whose

nature is to join one with his/her lover,

ANDAL approaches him in the hope that he will

join her with the LOrd.

3. In the Azhi mazhai-k kaNNA pAsuram, our elders

have taught us that the key meaning is that

the *duty* of all the dEvathAs (agni, indra,

varuNA etc..) is to help the Lord's devotees

reach Him!. This was taught to us by the same

ANDAL. One can also make the argument that

ANDAL is approaching kAmadEva as his duty is

to join her with the Lord.

 

The key seems to be her approaching kAmadEva

and requesting him to help her get the Lord.

i.e. this, obviously is not *worship* in the

traditional sense, but more of doing something

so that this person (who, in common belief, has

the ability to unite her with the Lord) will

help her towards the Goal.

 

 

AzhvAr emperumAnAr jIyar thiruvadigaLE saraNam.

 

adiyEn rAmAnuja dAsan,

varadhan