maRRirunthIrkatku
Pleading with Her relatives to take Her to Sri Krishna
maTTru irundeerhaTku ariyalAhA mAdavan enbadOr anbu tannaiuTTrirundEnukku uraippadu ellAm oomaiyarODu SeviDar vArttai|
peTTrirundALai ozhiyavE pOi pErtoru tAyil vaLarnda nambi
marporundA mar kaLam aDainda madurai purattu ennai uittiDumin|| One ||
ANDAL says to her friends, relative and neighbors her state of affair. You don’t understand my lovelorn state. My love towards BagavAn reaches the highest limit of it which you have no power to know. Hence, whatever you say to me is waste. I shall not hear it; even if I hear I am not able to reply. Therefore, leave aside all these advice and take me to madura where kaNNan is.
marporundA mar kaLam aDainda – He went to the wrestling ground before the mallAs came. While I am waiting here for His embrace He has gone to madura to embrace the mallAs (in wrestling). Before He does that I shall go in between them and get His embrace. So please take me there fast.
nANi ini Or karumam illai nAl ayalArum arindu ozhindAr
pANiyAdu ennai marundu Seidu paNDu paNDAkka urudirAhil |
mANi uruvAi ulahaLanda mAyanai kANil talai mariyum
ANaiyAl neer ennai kAkka vENDil AipADikkE ennai uittiDumin|| Two ||
The elders say ‘Oh! ANDAL you may say a thousand things justifying your actions. But your this boldness is not fit for girls like you. It will bring a bad name to your family and to Him too. Shouldn’t you behave like a decent girl’? ANDAL replies – ‘the whole city knows about me waywardness long back. There is no secret about it. If you want to make any efforts to do me good, take me to AyarpADi. Any other measure will end contrarily’.
pANiyAdu – without delay. Only periyAzhwAr and ANDAL use this expression. ‘pANikka vENDA naDamin’ is the phrase used by periyAzhwAr.
paNDu paNDAkka – paNDu means the state before the present one. When one word is enough the repetition of it suggests a deeper meaning. Now she is in a state of viSlESa. Before this there was samslESa. In vislESa avasta she is pale, dejected, weak, crying, moaning etc. In samslESa avasta she was happy, contented, strong, healthy and so on. But the viSlESa and samslESa alternate. If she wants ‘paNDu’ i.e., the samslESa avasta she may regain her own happy self; but soon will she have viSlESa. Hence she says paNDu paNDu – the avasta before samslESa. What is that state? - a total ajnAni samsAri avasta, where there is no thought of BagavAn. There is only the seeking of pleasure of this world – just eating, drinking and merry making. This ‘paNDu paNDu’ state would make me healthier, happier and contented person. Hence she wants that avasta now.
tandaiyum tAyum uTTrArum nirka tani vazhi pOyinAL ennum Sollu
vanda pinnai pazhi kApparidu mAyavan vandu urukATTuhinrAn |
kondaLam Akki parakku azhittu kurumbu SeivAn Or mahanai peTTra
nandagOpAlan kaDai talaikkE naLLiruTkaN ennai uittiDumin|| Three ||
ANDAL says – ‘Oh! Elders! It is not proper of a girl to choose her partner when parents and relatives are present to do her good. Such actions will cast aspersions on the family too. In that case you have to find out ways of removing the black mark. What I say is prevention is the best medicine. You yourself take me to nandagOpa’s house and leave me there. If you do so my aim is fulfilled and the family’s name is not tarnished. But take me at midnight so that He can embrace me at once without anyone watching us’.
nandagOpAlan kaDai talaikkE – A doctor’s residence is easily recognized on seeing the queue of patients in front of his house. Similarly nandagOpa’s house is easily recognized by the queue of girls afflicted by kriSNa – says periyavAchchAn piLLai’s Sreesookti.
angai talattiDai Azhi koNDAn avan muhattanri vizhiyEn enru
Sengachchu koNDu kaNNADai Arttu chiru mAniDavarai kANil nANum |
kongai talamivai nOkki kANeer gOvindanukku allAl vAyil pOhA
inguttai vAzhvai ozhiyavE pOi emunai karaikku ennai uittiDumin|| Four ||
The elderly woman say – ‘ANDAL! This behavior of yours see not proper. You should be modest’. To them ANDAL replies – ‘Oh! Women look at my breasts. They say ‘we won’t see anyone except kaNNan’. And they cover their faces with red silk cloth. They are ashamed to see the ordinary human beings. They want to go to gOvinda’s house. They cannot control their anxiety. What am I to do? How can I pacify them? Therefore take me to the banks of yamuna where I can play jalakreeDa with kaNNan. Sreesookti – ‘my breasts prefer kaNNan who wanders behind cattle and who teases each and every girl that He happens to cast His eyes on, rather than Sree rAma who is a strict follower of monogamy’.
Arkum en nOyidu ariyalAhAdu ammanaimeer tuzhadi paDAdE
kAr kaDal vaNNan enbAn oruvan kai kaNDa yOgam taDava teerum |
neer karai ninra kaDambai yEri kALiyan uchchiyil naTTam pAindu
pOr kaLamAha niruttam Seida poihai karaikku ennai uittiDumin|| Five ||
Oh! Ladies! If not to yamuna, take me to the lake where kALiya was living. There is kaNNan who danced on the hoods of kALiya and defeated his pride. The nature of my disease is very difficult to diagnose even by an expert. How is it possible for the ordinary people like you? kaNNan need not give any medicine; it is enough if He touches me. My disease will vanish immediately.
kAr taN muhilum karu viLaiyum kAyA malarum kamala poovum
eerttiDuhinrana ennai vandiTTu iruDeekESan pakkal pOhE enru |
vErttu paSittu vayiru aSaindu vENDaDiSil uNNum pOdu eedenru
pArttirundu neDu nOkku koLLum patta vilOSanattu uittiDumin|| Six ||
Once balarAma and kaNNan had gone to the forest along with their friends to graze the cattle. They felt very tired and hungry. balarAma and kriSNa sat on the bank of yamuna. The friends asked them to get some food as they were feeling extremely hungry. They said ‘there is a sacrifice going on at a certain distance; if you go and ask them food mentioning our names, they may offer you some’. The boys went and asked them some food. They refused to give saying the sacrifice was not yet over. balarAma and kaNNan asked them to go again and ask their wives. The riSi patnis brought the food and offered them. Even the next day and the day after they would wait for kaNNan to bring Him food. kaNNan also, knowing fully well their desire to offer food, would expectantly look in that direction. So ANDAL says – ‘He is sure to be present there looking in that direction where riSi patnis are. Take me there’. The above narration is found in Sreemad BAgavata.
vaNNam tirivum manam kuzhaivum mAnamilAmaiyum vAi veLuppum
uNNal urAmaiyum uL melivum Oda neer vaNNan enbAn oruvan |
taNNanduzhAi ennum mAlai koNDu SooTTattaNiyum pilamban tannai
paNNazhiya paladEvan venra pANDivaDattu ennai uittiDumin|| Seven ||
All the signs of a lovelorn lass like pallor etc., are seen in me. They cannot be removed by any means. Bring me the tuzhasi mAla of emberumAn. If you say you can’t do that then take me to pANDeera where balarAma killed pralambAsura. It is said kriSNa did the pralamba vadha. But here it is mentioned as balarAma did it. What lakShmaNa did for SoorpaNaka is superimposed as rAma’s actions by the AzhwArs. Also the conquest of indrajit by lakShmaNa is said to be done by rAma. Similarly kaNNan’s actions are superimposed as balarAma’s.
kaTTrinam mEikkilum mEikka peTTrAn kADu vAzh SAdiyum Aha peTTrAn
paTTri uraliDai Appum uNDAn pAvihAL ungaLukku Echchu kolO |
kaTTrana pESi vaSavuNAdE kAlihaL uyya mazhai taDuttu
koTTra kuDaiyAha Endi ninra gOvardanattu ennai uittiDumin|| Eight ||
As ANDAL mentioned Sree rAma in her last pASura, the friends tell her ‘Oh! ANDAL! It would have been better if you had loved rAma instead of kriSNa. rAma was born of a royal family and was dharma incarnation whereas kriSNa is born in the Ayarkula doing the job of grazing the cattle. He won’t stay in one place but wanders wherever green pasture is. Moreover He doesn’t have a decent behavior too. He steals butter, curd, ghee not only in His house but also in all the houses of AyarpADi. Sometimes the women tied Him to the mortar. Do you want such a low person to be your husband? Why do you pine for Him?’ ANDAL replies – ‘He being an AyarpADi boy, stealing butter, bound to the mortar etc., are His soulabya guNAs. You take them as blemish out of your ignorance. Are you born in the same star as SiSupAla. Don’t talk these things to me again. I shall certainly desert your friendship. Take me to the gOvardhana Mountain that He lifted up high to protect the cows from the onslaught of rain.
kooTTil irundu kiLi eppOdum gOvindA gOvindA enru azhaikkum
ooTTu koDAdu Seruppan Ahil ulahaLandAn enru uyara koovum |
nATTil talai pazhi eidi ungaL nanmai izhandu talai iDAdE
SooTTuyar mADangaL Soozhndu tOnrum tuvarApadikku ennai uittiDumin|| Nine ||
When ANDAL is thus afflicted by love, her pet parrot cries the names of kaNNan that she had taught him earlier. She gets angry and puts him in a cage. From inside the cage He cries ‘gOvindA! gOvindA! Enraged to hear the name. She refuses to feed him thinking he would keep quiet only then. Still he cries more loudly ‘ulahaLandAn’. It appeared as if the sound is heard everywhere wherever He placed His feet. ‘I feel like going out to see Him. If I go people say ‘when all the elders are looking she goes out in the street. These women are careless and callous’. When you are thus blamed you shall have to hang your heads in shame. If you don’t want all these to happen, you take me to dwAraka and leave me there’.
mannu madurai toDakkamAha vaN tuvarApadi tannaLavum
tannai tamaruittu peyya vENDi tAzh kuzhalAL tuNinda tuNivai |
ponniyal mADam polindu tOnrum puduvaiyar kOn viTTu chittan kOdai
inniSaiyAl Sonna Senjol mAlai Etta vallArkku iDam vaihundamE || Ten ||
Those who read the above pASurAs will go to paramapada and do nityakainkarya. In the above pASurAs ANDAL requested her relatives to take her to places from madura to dwAraka.
No comments:
Post a Comment