nAcciyAr tirumozhi IV-kUDal izhaittal 4.2

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SrI:

SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi IV-kUDal izhaittal

pASuram 4.2 (fourth tirumozhi - pAsuram 2 kATTil vEnkaTam)

 

 

A. Translation from SrImAn SaDagOpan's tamizh treatise:

 

In the next pASuram, ANDAL prays to 1) vEnkaTa nAthan of

tiruvEnkaTa giri (tiruppati) which is praised as "tozhuvAr

vinaic-cuDarai nanduvikkum vEnkaTam" by poigai AzhvAr and

2) SrI SourirAjap perumAL, who is referred to as "kanni

nan mAmadiL puDai SUzh kaNapurattu en kaNmaNiyE" by SrI

kulaSekara AzhvAr:

 

kATTil vEnkaTam kaNNapura nagar

vAttam inRi magizhndu uRai vAmanan

OttarA vandu en kai paRRit tannODum

kUTTumAgil nI kUDiDu kUDale

 

Oh, kUDal! If it is true that my Lord, who came as vAmanan

and is living without any blemishes in the forest area of

tiruvEnkatam and the civilized city area of kaNNapuram,

will come running to me and hold my hand to marry me, please

make sure that you give me a good omen.

 

B. Some additional thoughts:

 

The reference to kADu and nagar in the same line suggests

that bhagavAn adopts every possible means to be accessible to

us - He is in the forests and he is in the cities.

 

vATTam inRi magizhndu uRai vAmanan - bhagavAn took His

arcA forms in divya kshetra-s such as tiruvEnkaTam and

tirukkaNNapuram without any hesitation and resides happily

amongst us instead of enjoying His SrIvikunTha vAsam amongst

nitya-sUri-s, just for our benefit.

 

SrI PVP also gives another significance to ANDAL's reference

to vAmanan. In this incarnation, He came to this world to beg

for three feet of land (maN in tamizh), now she wants Him to

come to get this girl (peN in tamizh). SrI PVP is so impressed

with the choice of words "vAmanan OttarA vandu" that he says

"oraDi maNNukku padaRum avan ivaLaip peRumpOdaikku ARi irAnirE;

Asurap prakr*ti Ana maHAbali munnE kazhanju maNNukkup padaRi

nadakkum avan, ivaL oru talaiyAnAl ARi irAniRe".

 

kAttil vEnkatam: His living in tiruvenkaTam is likened to His

being with r*shi-s in danDakAraNyam in rAmAvatAram, or in

br*ndAvanam in kr*shNAvataram. kaNNapura nagar: His being

in tirukkaNNauram is likened to His being in ayoddhi in rAma

incarnation, or in tiru AyppADi in kr*shNa incarnation.

 

SrI PBA comments that it is as if ANDAL feels that bhagavAn

has come down seeking her, but is waiting in divya-kshetra-s

like tiruppati and tirukkaNNapuram because He is not sure

whether she will accept Him; so she is praying He should

understand her mind and come running to her as fast as He can

and embrace her and merge her with Him. OTTarA is interpreted

as faster than the wind ("kARRil munnam kaDugi ODi varak

kaDavaniRE").

 

en kaip paRRit tannOdu kUTTumAgil - The significance is that

bhagavAn is the only one who can make the union with Him happen;

we can only keep wishing for His tiru-uLLam, but it is He who

is the upAya.

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

 

adiyEn,

Kalyani Krishnamachari