SrI: SrI ANDAL samEta SrI ra'ngamannAr tiruvaDigaLE SaraNam nAcciyAr tirumozhi XII- maRRu irundIrgaTku pASuram 12.3 (twelfth tirumozhi - pAsuram 3 tandaiyum tAyum ) nandagOpAlan irukkaikku ennai uyttiDumin tandaiyum tAyum uRRArum niRkat tani vazhi pOyinAL ennum Sollu vanda pinnaip pazhi kAppu aridu mAyavan vandu uruk kATTuginRAn kondaLam Akkip parakkazhittuk kuRumbu SeyvAn Or maganaip peRRa nandagopAlan kaDait talaikkE naLLiruT kaN ennai uyttiDumin A. From SrImAn SaDagOpan's tamizh treatise: This mAyavan is constantly coming to me in my dreams and attracting me by showing His beautiful form. I cannot resist Him much longer. If I am forced to leave my mother, my father and all my relatives and run on my own to gOkulam, the defamation that will befall all of you cannot be erased after the fact. To avoid this defamation from happening, please take me to the front yard of nandagOpan's house in the middle of the dark night and leave me there. This is where I will find the naughty boy who picks up fights with the young girls, plays naughty tricks on them, and gets them in trouble. (If you leave me in the darkness, the dark-hued kaNNan will come out without being noticed by His parents and embrace me; if you leave me during the daylight, He will not come out of His house because of fear of His parents, and I shall die, and then you will be blamed for that; but by leaving me in the middle of the night, all these problems can be avoided, and I can get to embrace Him). B. Additional thoughts from SrI PVP: This yasOdai is also a woman like us; there is no point blaming her for not bringing up kaNNan right. nandagOpar has the duty as a father to bring Him up with strict discipline, yet could not do it in spite of having the power to do so. Take me to the front of nandagOpan's house and leave me there. tandaiyum . kAppu aridu: once a pazhi or blame occurs, it is difficult to erase it. As my parents and relatives, you cannot just say let the blame be as it is. Instead of striving hard to erase the blame after it occurs, try to avoid it. The "pazhi" would be - gOdai left her parents and relatives and went alone on her own way; that too, she did not follow her nAyakan; instead, she went all by herself on her own initiative. If you might tell me: You waited for so long; you can wait for some more time and avoid any pazhi for us. I did not wait for so long because I could wait; instead, I waited hoping you all will do something to help. I cannot wait any longer. When rAmapirAn missed sItai, He did not console Himself thinking that He is going to be with Her anyway once He rescues Her; instead, He was sad for missing that samslEsham with Her for ten months. "na me duhkham priyA dUre na mE duhkham hRtEti vA | etadevAnuSOcAmi vayo'syA hyativarttatE || (rAmAyaNam yuddhakANDam 5-5) Make sure that His sorrowful stage does not occur to me. gOdai's parents and relatives question her - "if you know that this would be a blemish that needs to be avoided, why can not you wait till He comes and make sure the blemish does not occur?" To that she says - His wonderful form and nIrmai guNam and other attributes come and torture me; how can I pacify myself by just looking at parents in place of Him? SrI PVP gives some examples to illustrate ANDAL's state of mind. In SrI vishNu purANam (5.13.20 -22), an incident is described wherein a gopi hears the sound of kRshNa's flute, and wants to run to Him, but seeing her parents at the doorstep, feels constrained, and so just closes her eyes and meditates on Him. The pleasure she derives by enjoying Him, effaces all her puNyas; the sorrow she feels at not being able to run to Him, effaces her pApas., and she instantly reaches mukti. This is not the state in which ANDAL is. Instead, another gopi's mind just became dark at the thought that she could not run to kRshNa, and when she lost the ability to think, this darkness of mind just made her run to Him without worrying about anything else around her, like her parents etc. This is the state in which ANDAL is. Her feeling is comparable to the state of mind of the gopi-s when akrUra was taking away kRshNa from nandagopa's place to kamsan - they did not worry at all what their elders will think. When the gopi-s rush to kRshNa to stop Him from going, they felt: What can these elders do to us when we are already scorched by separation from Him? They thus ignored their elders and went ahead after kRshNa. (vishNu purANa 5.18.22). SrI PVP gives another anubhavam to illustrate ANDAL's state of mind, and refers us to periyAzhvAr's tirumozhi 3-6-1 - "tUvalampuri uDaiya tirumAl tUya vAyil kuzhal OSai vazhiyE, kOvalar Sirumiyar iLam ko'ngai kudUgalippa uDal uL avizhndengum kAvalum kaDandu". Thinking that kaNNan might kidnap their girls, the Ayars keep the girls surrounded by all kinds of protection and safeguard them. kaNNan plays His flute and the vENugAnam reaches the ears of the gOpis, crossing all the forts. As soon as their ears hear the kuzhal OSai, they immediately feel the longing to reach Him. Their breasts arouse in anticipation of seeing Him. The gOpis are afraid because the men folk who are guarding them might wake up. It seems like the raising breasts are telling the gopi-s: Okay, you can wait till the elders fall asleep and then come, but we will go to Him first". These are behaving like kids who don't obey their parents! When the waters in a river increases in quantity, they flow rapidly over stones and mountains fighting all obstructions. kaNNan's exquisite beauty enthralls gOdai so much that she does not care about her parents anymore. This is her state now. kuRumbu SeyvAn Or maganaip peRRa: SrI nandagOpar did nOnbu and got a son to defeat and conquer those who do mischief in his land. Because he did nOmbu and got kaNNan, he is not disciplining Him, and as a result kaNNan has become such an unruly kid doing mischief to girls. (SrI T. S. RajagopAlan gives the anubhavam that nanadagopan did nonbu to get a child who will indulge in mischief in his town and delight him with his mischief. This is exactly what he has got). nandagopAlan kaDait talaikkE: SrI PVP refers us to SrI bhaTTar's aRuLic ceyal on this term "kaDait talai". The front of nanadagopan's house is full of girls hurt by kRshNan, and has the appearance of the front of a poison treatment facility where people who are stung by all kinds of poisonous insects are lined up for treatment. All the girls who got hurt by kaNNan became so weak that they could not walk. They had to be brought in stretchers and were placed in the front of nandagOpan's house in a row! naLLiruL kaN ennai uyttiDumin: If you leave me during day time, He will feel shy to come out and embrace me in front of His parents, and so might not come out. But if you take me to His place in the dark night, His dark hue will blend nicely with the darkness of the night - "iruL anna mA mEni" (periya tiruvantAdi 26), and He will come out and embrace me. maganaip peRRa nandagopAlan: He was the one who did the nOnbu. Let him personally enjoy the evil effect of his nonbu, by leaving me in front of his house. If you take me in the middle of the night there, you won't get any blame. Also, if you take me there in the daytime, even nandagopAlan himself may be ashamed to come out and meet me since his relatives and friends will notice the whole incident. So take me in the dark of the night. C. Additional thoughts from SrI UV: mAyavan This mAyan who is revealing Himself to me, will one day take me away without your knowledge. "illam veRi ODiRRAlO en magaLai engum kANEn, mallarai yaTTavan pin pOi mathuraip puRam pukkAL kollO" or "oru magaL tannai uDaiyEn ulagam niRainda pugazhAl tirumagaL pOla vaLarttEn, Se'ngaNmAl tAn kONDu pOnAn" (periyAzhvAr tirumozhi 3.1,8). Then you will come searching in Ayar cEri. He is so full of mischief that He might even leave me in the middle somewhere and enjoy watching what you and I end up doing. Instead of waiting for all this to happen, please take me to AyarpADi in front of nandagopan's house. Abbreviations: ------------------ PVP= SrI periyavAccAn piLLai PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr UV = SrI uttamUr vIrarAghavAcAriyAr SrI: SrI ANDAL samEta SrI ra'ngamannAr tiruvaDigaLE SaraNam nAcciyAr tirumozhi XII- maRRu irundIrgaTku pASuram 12.4 (twelfth tirumozhi - pAsuram 4 am-kait talattiDai) yamunaik karaikkE ennaic celuttungaL am kait talattiDai Azhi koNDAn avan mugattanRi vizhiyEn enRu Sem kaccuk koNDu kaNNADai Arttu Siru mAniDavaraik kANil nANum ko'ngait talam ivai nOkkik kANIr govindanukku allAl vAyil pOgA i'nguttai vAzhvai ozhiyavE pOi yamunaik karaikku ennai uyttiDumin A. From SrImAn SaDagOpan's tamizh treatise: Every part of my body belongs to Him and to no one else. As evidence of that, even my breasts, which are covered with dark red clothes, shrink at the very thought of my having to look at any lowly human being, but rise with joy when the thought of govindan goes through my mind. I don't belong to anyone except emperumAn who has the cakra in His beautiful hand. Instead of my having to live in the midst of the current conditions, please take me to the banks of the yamunA river and leave me there. B. Additional thoughts from SrI PVP: (In this pASuram, ANDAL conveys her deep feelings for Him by attributing all her thoughts and feelings poetically and figuratively to her breasts, and presenting them as cetana-s endowed with intelligence. She talks of their refusing to look at anyone other than govindan, closing their eyes tightly with dark red clothes so that they don't see anyone else, feeling proud and rising at His very thought and shrinking with shame at the thought of anyone else. Sri PVP presents them in the position of the suffering children of godai, and presents her as pleading with the mothers that at least for the sake of her suffering children, the mothers should take godai and leave her where govindan is. Keep this poetic simile in mind as you read the vyAkhyAnam). am kait talattiDai Azhi koNDAn avan mugattanRi vizhiyEn: This is a figurative description of how every part of ANDAL feels at the thought of emperumAn vs. the thought of anyone else. gOdai's mulaigaL seem to behave like cetana-s endowed with intelligence and seem to say they will not look anywhere else but emperuman who has tiruvAzhi in His hand. They seem to say that they are particular about Him so much that they will welcome Him only if He comes with His Azhi in His hand, but may not be welcome without His Azhi. am kait talattiDai Azhi: Even His bare hands are beautiful enough to deserve dRshTi parihAram. Just as a kaRpaga tree would look exquisitely more beautiful if it also blossoms, if He holds triuvAzhi in His handsome hand, no words can describe that beauty. The beauty of His bare hands are enough to destroy gOdai; if He also holds tiruvAzhi in His hand, then His beauty increases many-fold, and causes even more longing in her for Him. It looks like His Azhi kills His enemies by going out of His hand, and kills His devotee (ANDAL) by remaining in His hand! Either way, it is a killer! Siru mAniDavaraik kANil nANum: The term "Siru mAniDavar" denotes samsAri jIva-s. This suggests that puroshOttaman is peru mAniDavar. How can He be called "mAniDavar"? Lord kRshNa provides the support in the gItA (mAnushIm tanum ASritam param bhAvam - 9.11) - He takes the body of a human being without losing His Greatness. kANil nANum: They will shrink with shame. SrI PVP compares this "shrinking with shame" to a scene in SrImad rAmAyaNam. When lakshmaNa sees bharata approaching citra kUTam, first he becomes angry at bharata, and declares to rAma that he will kill bharata (for the injustice of having accepted the kingdom). Lord rAma tries in vain to reason with lakshmaNa and tell him that bharata is innocent; when he fails in convincing lakshmaNa of the innocence of bharata, He gives up and tells lakshmaNa: "All right, I will just tell bharata to give the kingdom to you since you are so interested in it, and bharata will be delighted to get rid of it like unloading a heavy load from his head. On hearing this, lakshmaNa shrinks with shame at his incorrect assessment of bharata's devotion to rAma (lakshmaNah praviveSeva svAni gAtrANi lajjayA - SrImad rAmAyaNam ayodhyA. 97-18, 19). SrI PVP enjoys here the fact that normally in the world, brothers would fight for the kingdom; in the hands of these brothers, the kingdom is being balled {"ivargaL kaiyilE paDugira pADirE idu!"). ko'ngait talam ivai nOkkik kANIr: just as sItA pirATTi wanted to embrace rAma with her sorrow-stricken body (sundara kANDam 40-3 "yathA tam purushavyAghram gAtrai: SokAbhikarSitai: | samspRSEyam sakAmA'ham tathA kuru dayAm mayi ||"), gOdai wants to embrace emperumAn with her sorrow-stricken body. She tells her mothers, just like a mother who pleads on behalf of her starving children: "Look at how even my breasts are suffering and reacting at the very thought of Him; they are like my children crying. At least for their sake, try and get me to Him". govindanukku allAl vAyil pOgA: These are meant only for gOvindan who went after cows and who kept doing mischief after mischief; they are not even for the cakravartit tirumagan who was the ekapatni vratan. pOgA: "Even if I wish otherwise, they won't have it any other way". SrI PVP gives the example of the horses of sumantran when he took Lord rAma to the forest, and when he returned without rAma after leaving Him in the forest. sumantra is an expert in controlling horses as he willed, and they always behaved as he wanted them to behave. They were very much under his control in rAma's presence, but when he returned without rAma, the horses started shedding warm tears and started behaving erratically, and sumantra could not control them at all. godai's body is totally out of her control without govindan, just as sumantra's horses were out of his control without rAma. "mama tvasvA nivruttasya na prAvarttanta vartmani | ushNamasru pramujjantO rAmE samprasthitEvanam || " (ayodh. 69-1) i'nguttai vAzhvai ozhiyavE pOi yamunaik karaikku ennai uyttiDumin: I am not really satisfied with this life of imagining His lotus feet from here; I want to be where I can actually see His lotus feet and enjoy them. So take me to the shores of yamunA and leave me there". It is the same yamunai that gOdai called earlier "tUya peru nIr yamunai" (tiruppavai - 5). Maybe she is imagining about having jala krIDA with Him in yamunA! C. Additional thoughts from SrI UV: ciru mAniDavar: those who were born as men because of their karmA are ciru mAniDavar according to gOdai. kaNNan was special and different even though He appeared in human form in His incarnation. vAyil: SrI UV gives an alternate interpretation to this term. This could be taken to mean vAi = mouth, and so it could mean that except for govindan's mouth, no one else will have her anubhavam. Abbreviations: ------------------ PVP= SrI periyavAccAn piLLai PBA= SrI prativAdi bhayankaram aNNangarAcAriyAr UV = SrI uttamUr vIrarAghavAcAriyAr sarvam SrIman nArAyaNAyeti samarpayAmi. aDiyEn, kalyANi kRshNamAcAri 1