Thirumangai AzhwAr's ThirunedunthANdakam- 11th verse- Parakala nayaki's mother speaks!

[Guest guest]

Sri:

SrimathE Gopaladesika mahadesikaya nama:

Dearest all,

 

Until the tenth verse- AzhwAr sang in his own

anubhavam and languishing. Now he gets into nayika

bhavam as Parakala nayaki. She is not able to narrate

and she suffers from the viraha thApam. Her mother

sings and AzhwAr narrates as “Parakala nayaki’s

mother” next ten verses

 

pattudukkum ayarnthirangum paavai pENaaL

panin^edungaN Neer_thathumbap paLLi koLLaaL,

ettanaippO thenkudangaal irukka killaaL

'emperumaan thiruvaranga mengE?' ennum

'mattuvikki maNivaNdu muralum koondhal

madamaanai idhuseythaar thammai, meyyE

kattuvicchi sol', ennach sonnaaL 'nangaay!

kadalvaNNa rithuseythaar kaappaa raarE?' 11

 

nangaay – Oh most virtuous girl! (addressing another

girl- perhaps Parakala nayaki’s friend)– my girl,

desirous of attaining the Lord as her nAthan

pattu udukkum – wears silk cloth around her waist

(Still He has not come and hence)

ayarndhu irangu – with thApam, suffers from the pangs

of separation longing for Him

paavai pENAL- She (for her age) is not even looking

and considering these toys to play with

pani nedunkaNN neer thadhumba paLLi koLLAL – in her

large long eyes, tears well and she is not able to

thus sleep

en thuNai poadhu en kudangkaal irukka gillaaL- in my

lap- she is not able to stay even for a fraction of a

second; she is so restless

emperumAn thiruvarangam yengE ennum- where is my

Lord’s Thiruvarangam – where is his place – she keeps

asking?

maNi vaNdu mattu vikki muralum koondhal madam maanai –

for this most beautiful girl, whose hair is the

repository of singing bees that drink honey from

flowers with hiccups and along with those hick ups,

they sing in her black tresses -

 

idhu seydhaar thammai- who did to her like this(for

her to suffer)

kattuvicchi meyyE sol- oh lady (who prophesizes –

“kuRi solludhal) and predicts the future or narrates

the past (unknown event / incidents)

tell me the truth!

enna, sonnaaL – when I asked, she said..

kadal vaNNar idhu seydhaar – the blue hued ocean

coloured Lord is the one who did this to her. – she

said

kaappaar aar- if that is the case, who else can save

her? (only Him); if He Himself does it, who is to

protect this girl and take care?

 

The mother of parakala nayaki addresses another woman

(one who is virtuous), perhaps a friend of Parakala

nayaki about the pitiable state of Parakala nayaki.

This darling girl of mine- adamantly keeps thinking of

cloudy coloured Lord. For her state, I (the mother)(

asked the pseudo psychic (kuRi solludham), as to why

she behaves like that and who is the reason. She said

it is because of the blue hued ocean coloured Lord. If

He does, who will save her?

 

 

EmperumAn of Thiruvarangam – where is his place?- thus

she is more interested in Srirangam. The mother is

already aware of. She just wanted the fortune teller

to find ways as to how we can get her rid of such

thoughts and why? She also says, “it is due to Him

only”. What is the parihaaram? He Himself is the cause

and He is the solution for her suffering- says

kattuvicchi. Remember the same kattuvicchi comes in

Sri Venkatachala mahaathmyam and there us a

conversation between Padmavathi and her. Perhaps that

is the source for this verse.

 

One should get more involved in bhakti and bhagavad

anubhavam. Instead, master, damsel, friend, desire,

unity, tresses, springs, sufferings, languishing, etc.

– why should all these be covered- one may ask.

 

In Srivaikuntam, where Nithyasuris enjoy Him at all

times and under all circumstances, in all places,

there would be no opportunity to have such an

experience. There is no source for such imagination.

Here in this world, the Lord removes the hurdles for

the bhakti and attempts to ensure that He is in their

hearts.

 

Dharma, arttha, kaamam are to be discarded and moksham

to be sought. More than arttham (material desires),

the carnal desires are strong and can not be overcome

so easily. Sri Krishna made the Gopis fall in love

with Him and thus forget their homes, spouses etc.

That was easier. For men, it would be difficult. They

need to first get rid of their thinking that they are

“men” (purushas) first. Then only they can get rid of

their desires for other sthrees. He shows His

PurushOtthamathvam to these bhakthas so that they

begin to think themselves as sthrees. Thus they tend

to get into paativarthyam to Him and Him alone.

 

Bhakti as understood in the sense of loving devotion

to God is a mental disposition (jnAna visEsa). Though

it has an emotional element, it is intellectual

insofar as it presupposes some knowledge of Divine

Being. When such a bhakti becomes intense by constant

contemplation of God, it assumes different forms

characterized by joy during God-experience and anguish

during the separation from Him. Viraha is a mental

state that arises in respect of individuals who has

attaimed Para- bhakti, either thorugh constant

contemplation or meditation of God or by the grace of

God as in the case of AzhwArs and Gopis, Gopakas. As

Swami Desikan mentions: viraha is the earlier and

later stages of yoga (yOgAt prAgutthrAvasthithih).

 

We need to enjoy AzhwAr anubhavam in this fashion. We

need to experience and enjoy on same lines and not

query as to why and how.

 

AzhwAr ThiruvaDigaLE SaraNam

Regards

 

Namo Narayana