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This week, I’ve been reading the Amuktamalyada (Giver of the Worn Garland), an epic poem translated by
Here’s a snatch of Andal’s poetry, from a translation by
Tell my deceitful Lord he’s relished my Body’s angry fruit and the seed of my being He tricked, devoured and discarded me.
But I’m no pip, Make him take me again.
Not only is Andal’s relationship with her God, her Beloved, a deeply intimate one, as is the case with
Some of that effrontery also comes across in the famous story in which Andal’s father is shocked to find his daughter wearing the garlands intended for the deity. It’s this same episode that Krishnadevaraya alludes to in the title of his work - Giver of the Worn Garland.
What’s drawn me to read the Amuktamalyada is curiosity: How does a man, and a king at that, with twelve wives understand the psyche of a woman possessed with passion for her God, who writes of her longing in such direct, explicit terms and who, filled with love and longing, often addresses her God is such a presumptuous, familiar, even reproachful fashion?
Here too, Krishnadevaraya writing in Andal’s voice attempts to mimic this approach, and finds sympathy with – of all characters – Surpanakha:
If he’d said, “Get out! I don’t want you love!”
She would’ve left, but instead he played with her heart.
It’s not her fault she was born a demon!
She loved him, and came to him alone, a hard thing for a woman to do.
Did he really have to dishonour her so?
And in the following verse, Krishnadevaraya seems to slyly inject humour, describing the intensity of longing that Ram inspires:
Even Yogis longed for him, Wishing to be women just to touch him.
I have to admit, reading this, a feminist reading this more than five hundred years later, I was impressed by this king’s – and famous warrior’s – ability to imagine and
engage with the plight of women. Here’s a verse where he writes of the abandoned wife -Without any thought of Sita, he got into a meaningless war And she suffered all the pain of abandonment and longing.
While Krishnadevaraya, through the figure of Andal, reproaches his God for his actions towards other women who loved and longed for him, just as Andal does, this poem is a bhakti poem. Despite all the excuses, blame and accusation – love endures. It’s reading this that makes me think that faith is not something to be engaged with lightly, one must struggle, wrestle and argue with it, to test it, to make sure it is strong and will hold.
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MORE POLLSOne day a famous poet came to the court of Krishnadevaraya. He said to the King, “My lord! I have written a poem on the king Nannaya Vema. I had not found any poet who could understand its meaning. I came here thinking that there may be someone among the eight poets in your court who can reveal its meaning”.
Krishnadevaraya understood that the real intention of that poet is to prove that his poets are useless. Pretending that he did not know the intention of that poet, Krishanadevaraya asked him to recite the poem, so that one of his court-poets could give its meaning. Then the poet recited the following poem:
Rajanandana Raja Rajatmajulu saati
Talapa Nannaya Vema Dharanipathiki
Rajanandana Raja Rajatmajulu saati
Bhaava Bhava Bhoga satkala Bhaavamulanu
Bhaava Bhava Bhoga satkala Bhaavamulanu
Book Written By Krishnadevaraya In Sanskrit
Listening the poem carefully, the other poets such as Peddana began to think over its meaning. Krishnadevaraya, himself a poet and a pundit was also in doubt whether the poets in his court could explain the meaning of the poem or not.Then Ramakrishna got up from his seat and said, “My dear poet ! I have also composed a poem. I will now recite that poem, think over its meaning. In the meantime I will think over your poem and give the meaning. First listen to my poem”.
Name The Book Written By Krishnadevaraya In Sanskrit