wave of love 13

[Guest guest]

Dear sri vaishNava perunthagaiyeer,

 

I am just changing the scene - Dear raama bhakthaas – can you recollect the conditions what all ' ifs ' seethaa put to agni when she was asking the fire, agni, to be cool to hanumaan whose tail has been lit by raavaNa's orders

 

just a recall of those 'ifs' from sreemadh raamaayaNam –

 

upathasthE visaalaakshee prayathaa havyavaahanam |

yadhyasthi pathi susrooshaa yadhyasthi charitham thapa: |

yadhi vaa thvEka pathneethvam seethO bhava hanoomatha: || 5- 53- 27

 

meaning: That broad eyed seethaa requested the holy fire by saying, "if

§ I have served my husband sincerely,

§ I am true in my character,

§ my husband is a 'Eka pathnee vratha' – having one wife only - and

§ he has good intentions on me,

then, be cool to hanumaan.

 

yadhi kinchith anukrOsasthasya mayi asthi dheematha: |

yadhi vaa bhaagya sEshO mE seethO bhava hanoomatha: || 5 – 53 -28

 

meaning: be cool to hanumaan if that highly intelligent raama is a little compassionate on me and I have luck enough for unification with him [luck enough for me to join my husband]

 

yadhi maam vruththa sampannaam thath samaagama laalasaam |

savijaanaathi dharmaathmaa seethO bhava hanoomatha: || 5 –53 - 29

 

meaning: be cool to hanumaan if that raama thinks me as full of good nature or character, and as one always seeking union with my husband.

 

yadhi maama thaarayEth aarya: sugreeva: sathyasangara: |

asmaadh dhu:kha ambu samrODhaath seethO bhava hanoomatha: || 5 – 53 -30

meaning: be cool to hanumaan if that king sugreevan is truthful to his words of releasing me from this ocean of sorrow of separation from my husband.

 

Note: perhaps all software experts or computer language experts have to learn from raamaayaNam and bhaagavatham how to frame this "if and then" loops.

 

Now let us see aaNdaaL's ' ifs ' – she is also in same boat – putting similar version

 

PASURAM 1.9 of nachchiyaar thirumozhi

 

tozhudu muppOdum un aDi vaNangi

thooya malar thoovith thozhudu EththuginREn

pazhudhinRi paark-kaDal vaNNanukkE

paNi seydhu vAzhap peRaaviDil naan

azhudhu azhudhu alamandhu ammaa vazhanga

aaRRavum adhu unakku uRaikkum kaNDaai

uzhuvadhOr eruththinai nugankoDu paaindhu

ooTTaminRith thuRandhaal okkumE.

 

A. TRANSLATION FROM SRI SATHAKOPAN'S TAMIZH TREATISE.

aaNDaaL has been praying to kaamadhEvan three times a day with all formalities and doing pushpA'njali and naama samkeerthanam. Now she is not sure whether he is going to fulfill her wishes or not. She declares to him: "If my vratam for acquiring kaNNan (who has a hue like that of the sea that surrounds the earth) as my husband does not materialize, I will be heartbroken and start sobbing "ayyO, ammA, why do I have such a plight?" Just worrying about your refusal to help me, I am going to cry my heart out. Oh, manmatha! You will be cursed with a lot of peN paavam (sin) if you drive me to this condition of pathetically crying like a helpless girl. This situation wherein you ignore all my worships by not blessing me, is similar to making an ox toil hard in the field, not giving water or food to it, and then beating it to death by smashing its neck with the big yoke [nugaththaDi] itself. All the sins of making me do vrathams and then fooling me with promises of blessings, are going to affect you negatively."

[copied from NT e book 54]

 

[point: I changed the buffalo in the ebook to 'ox' – for 'erudhu' to be translated in English – ox is a better one I thought. Similarly for nugaththadi - the yoke. The spelling to suit my style]

 

Comment: when the supreme ladies 'seethaa, rukmiNee, and aaNdaaL' – the queens of the supreme lord of the world

– the mahishee,

– the 'would be' patta mahishi [at that stage] and

– the 'sapathnee' of the supreme lord

– the 3 being mentioned respectively

are putting such conditions, can other demigods - who are their servants – like agni for seethaa, kaamadhEvan for aaNdaaL - even think of opposing that.

 

In aaNdaaL's paasuram one particular point is to be noted. While the other paasurams are addressed to manmatha – as

 

in 1 ananga dhEvaa,

in 2 kaama dhEvaa,

in 4 kaama dhEvaa,

in 5 manmadhanE,

in 6 kaamadhEvaa,

in 7 manmahanE,

in 8 kaamadhEvaa,

in 3 and 9, there is no addressing direct. But extending the 'chaathri nyaayam' we can take all pasurams are addressed to him.

 

But even if we say the 9th paasuram is a direct address to the lord krishNa, – in lines of rukmiNee - than to manmathan, I think, it may NOT be wrong. Read the paasuram again.

 

We will continue in next post

 

Dhasan-- Vasudevan MG