nAcciyAr tirumozhi V- kuyil kUvudal 2

[Guest guest]

SrI:

SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi V- kuyil kUvudal

pASuram 5.2 (fifth tirumozhi - pAsuram 2 veLLai viLi sa~ngu)

 

 

A. Translation from SrImAn SaDagOpan's tamizh treatise:

 

Oh cuckoo (who drinks the nectar from honey-laden ceNbagam flowers and

sings joyfully)! My lord has the (pAncajanyam) conch in His left hand.

This pure white conch seems to have a sound that invites bhaktas to do

kaimkaryam to emperumAn. This lord of mine is not showing Himself before

me. Not only that, He enters and stays in my mind and makes me suffer

(in love) and tortures me alive, at the same time enjoying this drama.

Without wasting your time near me by uttering your mazahalic-col

(child-like talks), go to my emperumAn who resides in tiruvEnkata malai

and call Him to come to me!

 

veLLai viLi sa~ngu iDangaiyil koNda

vimalan enakku uruk-kATTAn

uLLam pugundu ennai naivittu

nALum uyir peidu kUttATTuk kANum

kaL avizh ceNbagap-pU malar kOdi

kaLittu iSai pADum kuyilE!

meLLa irundu mizhaRRi mizhaRRAdu en

vEnkaTavan varak kUvAi.

 

B. Some additional thoughts (from SrI PVP):

 

veLLai viLi Sa~ngu iDam kaiyil koNDa vimalan -

 

SrI PVP makes two important comments here. One is that the pure-white

conch appears beautifully to contrast with the beautiful black

tiruemeni of bhagavAn which resembles the water-laden cloud. The other

is that bhagavAn's tirumeni and His divya Ayuda-s are not for His own

benefit or protection, but for that of His devotees only.

 

"na tE rUpam na cAkArO nAyudhAni na cAspadam

tathA'pi purushAkArO bhaktAnAm tvam prakASase" (jitantE 1-5)

 

uruk-kATTAn - ANDAL laments that this parama-purusha who has His divya

rUpa and divya-Ayudha-s only for the benefit of His devotees, is not

revealing Himself to her, His great bhaktai.

 

SrI PVP quotes similar experiences from tiruma~ngai AzhvAr -

"kAsin oLiyil tigazhum vaNNam kAttIr emperumAn vAsivalliR, indalUrIr

vazhndE Pom nIrE" (periya tirumozhi 4-9-4).

 

May be He thinks His tirumeni is only for the nitya-surI-s in

vaikuNTham. This is like giving more and more water for the fish whose

abode is water in the first instance, but He is not quenching ANDAL's

thirst.

 

nALum uyir peidu kUttATTuk-kANum: ANDAL is living the life of hope

against hope. She runs with great love to embrace Him with her hands and

then is hurting because He is not getting into her hands. She keeps

dying (not being able to see Him) and coming back to life (in the hope

of seeing Him). But then it appears that bhagavAn seems to be enjoying

her plight, and is playing with her this way. This seems to be His

pastime!

 

kaLLavizh cembagam ... kuyilE: ANDAL seems to say: "While I am saddened

at the very sight of flowers because my Beloved venkaTavan is not with me,

you are drinking the nectar in these same flowers and singing with glee.

 

en vEnkatavan varak kUvAi: rAma was stationed in the garden outside

mithilai prior to His gaining the hands of sItA pirAtti. So also ANDAL

feels that His empirAn is waiting in tiruvEnkatam just to come and gain her

hands. When He has come all the way from SrIvaikuNTham for her, she is

pleading with the kuyil to make Him walk the few more feet and come and get

her.

SrI PVP's anubhavam is interesting to read here: godai thinks "the reason

why He left parama padam and is stationed in tiruvEnkaTam is only for her

svayamvaram".

 

In the first pAsuram, godai chides the cuckoo for sleeping in the nice

flower beds while she is suffering, and in this pAsuram, she points out

that the cuckoo is enjoying itself eating and drinking heartily from these

flowers (SrI T.S. rAjagopAlan's observations).

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

 

adiyEn,

Kalyani Krishnamachari