Dear sri vaishNava perunthagaiyeer,
It is generally said one should not envy other or be jealous for some thing,
which other's possess. It is also said this jealousy or envy is a disease,
which kills slowly, remaining within the mind, without showing signs of it's
existence externally. In tamil it is said "poRaamai udan irunthE or uL irunthE
kollum vyaadhi"- meaning this jealousy is a killer disease being within.
But many a times the jealousy is expressed between two or more people whether
it is for a personal benefit or otherwise. There are certain characters in this
world that possess a lot of jealousy with others for 'any thing and every
thing'. For example the other person may possess good health because of his
regular exercises, whereas my jealous friend or I may not know the spelling of
that word 'exercise'- forget about doing it. But in the heart of hearts, my
friend and I are jealous of that man's good health. Because of this jealousy I
get bad health - like hypertension, high blood pressure etc.
Many a times when one, out of jealousy, makes a statement comparing two
subjects or things, this envious statement may sound as though it is in
sympathy with the weaker one [or the other]. Some times it may sound as though
it is in praise of the first. Third time it may sound as though it is an
exclamatory statement wondering on the good luck of the first or the
beneficiary or advantageous. Fourth time it may be an expression of a surprise
or exclamation. But in the real run, the underlying current may be nothing else
except 'jealousy'.
There are many examples of this kind of 'sympathy' or 'praise' or 'exclamation'
outwardly. See here aaNdaal singing
padhinaaRaamaayiravar dhEvimaar paarththiruppa
madhu vaayiRkoNdaaRpOl maadhavan than vaayamudham
podhuvaaga uNbadhanaip pukku nee uNdakkaal
sidhaiyaarO? unnOdu selvap perunchangE | 7-9 naachchiyaar thirumozhi
meaning: hey, the big and wealthy conch, would not they, the 16000 and odd
wives of that maadhavan not crumble watching you, [in jealousy], [or - will
they not fight with you] when they see you eating [or taking] that nectar from
his mouth directly [like the honey of his mouth].
Dear krishNa bhakthaas, you may conclude whether this a
a. praise of the conch considering the baagyam of the conch of
being in touch with krishNa's lips.
b. sympathy for the large number of wives of the lord maadhavan
that the conch is able to get close to his lips easily, which these wives have
to get with lot of difficulty.
c. jealousy of the poetess that the conch is able to reach the
mouth of that lord krishNa and enjoy his kiss from that nectarine lips that I
am not able to do that.
d. Or an exclamatory statement in comparison of conch and wives in
reaching the lord's lips
e. Or a combination of all these aspects stated above.
Now see another instance from kulasekara aazhvaar - this padhikam is titled
dhEvaki pulambal - murmuring of dhEvaki - that yasOdhaa got all, which I missed
in totality. But you can also take it as a statement made of jealousy also, if
you look at from another angle - that I missed all these whereas she got it so
easily. See statements like
aanaiyiR kidantha kidakkai kaNdidap peRRilan
anthO kEsavaa, keduvEn keduvanE - 7-2
piLLai inbaththai izhandha paaviyEn enadhu aavi nillaadhE - 7-4
thiru ilEn onRum peRRilEn ellaam dheiva nangai yasOdhai peRRaaLE - 7-5
kodu vinaiyEn ennai en seyyap peRRadhu emmOyE 7-6
en uLLam uL kuLira onRum kaNdidaip peRRilEn adiyEn 7-9
You see all these statements are
a. oh I missed all these - if it is stopped with that statement
alone then we can make it as out of empathy with self.
b. But when next word is said - oh she got it - that enables us to
say 'as made out of jealousy'.
c. Third then we can say also say it is for praising of yasOdhaa's
bhaagyam,
d. or fourth an exclamation that oh she got all that which I missed
e. or a combination of all the theee factors stated above.
Yet again in another verse -
vadik kola vaaL nedum kaN maa malaraaL sevvip
padik kOlam kaNdu agalaaL pal naaL adikkOli
gnaaththaaL pinnum nalam purinthadhu en kolO?
kOlaththaal illai kuRai - 82 - second thiru andhaadhi
meaning: that mahaa lakshmi who was born in the large lotus flower, and who has
sharp, beautiful, bright, and long eyes, never leaves her lord without enjoying
his 'body beautiful'. If this is the position, then how come another lady the
boomi dhEvi also joined in enjoying that beauty of lord. So deficiency is not
in individual's beauty.
See now this verse -
1. is it a statement of envy on mahaa lakshmi's bhaagyam by bhoomi
dhEvi
2. or a simple statement praising both the bhaagyam of lakshmi as
well boodhEvi by the poet
3. or praising the lord's beauty in comparison with these two
beautiful ladies
4. or his tact in managing with both these beautiful ladies
stating I am better of and you can only enjoy my beauty but can not claim as
equal or better to me
5. or the jealousy of bhoomi dhEvi that she a bit more beautiful
than me so she gets a better share than me.
Sri Uthamor swamy also makes a statement "bhoomip piraati namakku idhu
kidaippadhu aridhu enRu vittiruppaaLO". Means she envies with periya piraatti
on her beauty and closeness to lord.
Dear bhakthaas, you can decide which one of these factors. [May be if you are a
puritan you may get angry with me on the above. My intention is also to enjoy
my krishNa and the lord's beauty only. No deviation or offense is meant in any
way].
Why all these references from '4000 prabhandham' is to give out a krithi of OVS
mahaan about my krishNa which is similar to aaNdaal praising the conch. See the
krithi now where OVS praises the achEthanam flute - a bamboo stick - there it
is a conch shell here it is a bamboo stick with holes. That undercurrent of
envy with that stick's baagyam is spelt out subtly.
raagam: aarabhi thaaLam: aadhi thaaLam
pallavi:
kuzhalE nee enna koduththu vaiththanaiyO
gOvindhan unnai oodha engaL gOpaalan unnai oodha
konji unai senthaamarai malar anna karam koNdu
aNaiththida kuviyidhazh - adharam unadhiru amudhinai
koLLai koNdavarai parugidavena [kuzhalE nee]
anupallavi:
kazhalO unakkenath thaaLangaL pOda
adhaik-kaNdavudan amarargaL maa malar thoova
mazhaiyO vandhadhu ena maa mayilgaL aada
engaL manamO lajjaiyai vittu gajjai katti aada [kuzhalE nee]
(madhyamakalam)
madhu maNandhu poraadhadhaagiya karu vaNdinam kaNdu
indhaLam paada maazhai marakatham minnoLi iNaiyena
vandhu vandhu balam unthu aravum aada gathi irandha maadhavar aanavar
iLa kanniyar aaghavum thayir vilai koora kai aNaiththu mei aNaiththu
kaadhal seivadhu enRu hariyOdum uravaada [kuzhalE nee]
charanam:
kONaamal naaNaamal maamalaith-thookki
kudaiyaaghap-pidiththaan maamazhai neekki
aanaalum inRu unai kaikku uRavaakki
aanaanE mukkONan aavadharkkuL nOkki [kuzhalE nee]
Munch the lines in your mind and enjoy the flute music of my krishNa. The
meaning of this krithi we will see in next post.
Dhasan
Vasudevan m.g.
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