nAcciyAr tirumozhi V- kuyil kUvudal 6

[Guest guest]

SrI:

SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

 

nAcciyAr tirumozhi V- kuyil kUvudal

pASuram 5.6 (fifth tirumozhi - pAsuram 6 ettiSaiyum amarar)

 

 

A. Translation from SrImAn SaDagOpan's tamizh treatise:

 

Oh young cuckoo, who sleeps in the beautiful grove with blossomed

flowers! My Lord HrishikEsan has the glory of being worshiped by

devas in all directions; He steals away the senses of everyone

who sees Him, with the beauty of His limbs. He is making such

a big fuss about showing Himself to me. Because of that, I am

losing all the beauty of my white teeth and smile, my reddened

lips and all my feminine charms. The sole reason for my living

my life is that emperumAn. In return for your sweet warbling

and calling Him here, I will place my head at your feet

for the rest of my life. I can't think of any other better

prati upahAram to you.

 

ettiSaiyum amarar paNindu Ettum

irudIkESan vali Seyya

muttanna veN muRuval Seyya vAyum

mulaiyum azhagazhindEn nAn

kottalar kAvil maNit taDam kaN paDai

koLLUm iLam kuyilE en

tattuvanai varak kUgiRRiyAgil

talai allAl kaimmARu ilEnE

 

B. Some additional thoughts (from SrI PVP):

 

ettiSaiyum amarar paNindu Ettum - BhagavAn is the

Supreme Lord whom all the other deva-s worship. SrI PVP

observes that the other devatA-s who are not used to bowing

to anyone else normally, fall at the feet of BhagavAn at the

very sight of Him, fully realizing that He is their Lord.

 

iruDIkESan - This nAma refers to BhagavAn being the controller

of all our indriya-s - hr*shIkAnAm ISah. In the case of ANDAL,

He has taken complete control of her indriya-s.

 

vali seyya azhagazhindEn nAn - Because BhagavAn is refusing

to reveal Himself to ANDAL and has totally taken control of

her indriya-s, she is losing all her beauty and charm longing

for Him. But it is His loss even more than ANDAL's loss,

as revealed by SrI rAma in rAmAyaNa as He expresses

His longing for union with sItA pirATTi when He is separated

from Her -

kadA nu cArubimbhoshTham tasyAh padmam ivAnanam

Ishadunnamya pAsyAmi rasAyanamivAturah ||

(yuddha kaNDam 5.13)

 

kottalar kAvil kaN paDai koLLum iLam kuyilE - ANDAL contrasts

her situation of suffering with that of the kuyil which is

enjoying itself in the flower beds in the beautiful gardens.

 

tattuvanai - tattuvan here refers to His being the sole

reason for her existence. This is why she is asking the

kuyil to go and invite Him even though He is tormenting her

by not revealing Himself to her. In this context SrI PVP

refers to a conversation between him and SrI na~njIyar from

an incident in SrImad rAmAyaNa. The question he posed to

na~njIyar was "How come sIta was just shedding tears when

she was shown the fictitious head of Lord rAma by rAvaNa,

and how was it that her life did not depart on seeing

rAma's severed head?". na~njIyar's response was

"sItA pirATTi's life was not based on her knowledge

(j~nAna) of rAma's condition, but she existed for the

sake of rAma. As as long as He exists, she will exist".

So also here, in spite of all that ANDAL was undergoing

because of BhagavAn not revealing Himself to her, and

in spite of her being angry because of this, she is

sending the kuyil to invite Him, because she existed only

for Him.

 

talaiyallAl kaimmARu: While giving the vyAkhyAnam for

this, SrI PVP illustrates the importance of learning the

interpretations of AzhvAr's tirumozhigaL through learned

AcArya-s rather than through one's own individual efforts.

One of nanjIyar's students named peRRi was once asked

by some people: "what is the meaning for 'talaiyallAl

kaimmaRilEnE'?" He said: "if you call my emperumAn

to come here, I will cut even my head and give it to

you". But, he had his own doubts about his explanation.

So he asked nampiLLai: "what would nanjIyar have explained

for this phrase?" The answer was: "there is no way I can

repay you for the help you have given me; so I will make

my head belong to you and I will for ever keep praying to you

with my bowed head". PeRRi commented in response:

"Knowledge of this kind cannot be acquired even through

intense penance and getting a boon from someone. Such

knowledge can only be obtained by hearing it from an AcArya".

 

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

 

adiyEn,

Kalyani Krishnamachari