nAcciyAr tirumozhi VIII - viNNIla mElAppu 9

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SrI:

SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

nAcciyAr tirumozhi VIII - viNNIla mElAppu

pASuram 8.9 (eighth tirumozhi - pAsuram 9 mada yAnai pOl ezhunda)

 

mada yAnai pOl ezhunda mAmugilgAL! vE~nkaTattaip

padiyAga vAzhvIrgAL! pAmbu aNaiyAn vArttai ennE!

gati enRum tAn AvAn karudAdu Or peN koDiyai

vadai SeydAn ennum Sol vaiyagattAr madiyArE

 

A. Translation from SrImAn SaDagOpan's tamizh treatise:

"Oh clouds which rush like mad elephants and are

stationed in tiruvEnkaTam! What is the word from

SeshaSAyi? If He doesn't care enough to remember

that He is the protector of His bhaktas, the world

is going to say that He was the cause of the death

of a girl and is not going to respect Him anymore"

 

B. Additional thoughts from SrI PVP:

mada yAnai pOl ezhunda mA mugilgAL - "These great

clouds that rise like a mad elephant". SrI PVP

gives reference to the Sruti - esha hveyAnandayAti

(taittirIya. Ananda. 7) - The paramAtmA gives

happiness to the jIvAtmA. Here the clouds have

become infatuated with the pleasure of living in

tiruvE~nkaTam and so are like the infatuated

elephants. Also they have enjoyed bhagavAn

uninterruptedly, and again reflect this happiness

(as in the Sruti - aham annam aham annam aham annam - tai. bhr*gu

10.6).

 

vE~nkaTattaip padiyAga vAzhvIrgAL: "You are not

like people visiting divyadeSams for tirunAL and

leaving after the functions are over; you are so

blessed that you live permanently in tiruvE~nkaTam.

Thus, you are more special than the mumUkshus,

those desirous of moksha. You are even more blessed

than the muktas who had to wallow for some time in

the quagmire of samsAram before getting to enjoy

paramapadanAthan; you are blessed like the

nityasUri-s who have uninterrupted and constant

bhagavad anubhavam". Here ANDAL seems to consider

life in tieuvE~nkaTam as blissful as life in

SrI vaikunTham. Later on, she refers to living

in tiruvara~ngam as the life that is worth living -

"nallArgaL vAzhum naLir arangam" (nAcciyAr tirumozhi 11-5).

A life devoted to emperumAn is what should be called "life".

 

pAmbaNaiyAn vArttai enne: "You are very intimate with

tiruvEnkaTam uDaiyAn, just like the AdiSeshan on whom

He is lying down; so, you should know what His words are".

 

gadi enRum tAn AvAn: As Slokam 2 of the jitantE stotra states,

devAnAm dAnavAnamca sAmAnyam adidaivatam |

sarvadA caraNadvandvam vrajAmi SaraNam tava ||

 

BhagavAn's Divine Feet are the protection for the

deva-s who are devoted to Him as well as to

the asura-s who are not devoted to Him.

enRum: unlike jIvAtmas who are unpredictable, and

sometimes say they will surrender to Him and sometimes

say they will not be His aDimai, He is always predictable

and will always protect them. As we see in

nAnmugan tiruvantAdi 60 - "AL pArttu Uzhi taruvAi" -

bhagavAn is eagerly looking out to find a cEtana whom

He can protect on some pretext or the other.

karudAdu - BhagavAn's svarUpam is to protect as we

just saw; so if He does not protect ANDAL, it is a

blemish to His svarUpam. But He does not seem to

either be concerned about this or realize this.

Or peN koDiyai vadai SeydAn ennum Sol: making a vine

grow on the ground instead of on a support is

equivalent to killing the plant. Similarly, godai is

like a koDi (vine) who needs to cling to a support

like emperumAn, but His not coming to her is destroying her.

In rAmAyaNam AraNya kANDam 53-31, lakshmaNa declares

that living without bhagavAn is as good as not living:

"Oh, rAghava! sIta cannot exist separated from you;

if I lose you, I will not exist also. Even if we live,

we will live only for a muhUrtam like a fish out of water".

 

na ca sitA tvayA hInA na cAhamapi rAghava |

muhUrttamapi jIvAvO jalAt matsyAvivoddhr*tau ||

vaiyagattAr madiyArE: It is well-known in tamizh

literature that a nAyaki is alive only because a nAyakan

is alive, even though the nAyaki is temporarily separated

from her nAyakan. This is termed "inRi amaiyAmai". If

godai is going to be destroyed because of His not coming

to her in time, He is going to have apavAdam (disrepute);

nobody will accept that He is the rakshakan, and this is

bothering godai. Why should it bother her, even as she

is destroyed? She is "periyAzhwSr peRRu eDutta peN piLLai";

so, even though she might be destroyed, she does not want

any blemish to be associated with emperumAn because of this.

 

C. Additional thoughts from SrI PBA:

pAmbaNaiyAn - "I was hoping that He would give me

the privilege of kaimkaryam to Him just as He gives the

privilege to tiru anantAzhvAn (note: SenRAl kuDaiyAm

irundAl Si~ngAdanamAm). I totally believed the

words of kaNNan, who left His Sesha Sayanam and came to

tiru maturai and uttered the carama slokam on the

chariot. But, alas! Just like the AdiSeshan, He also

had two tongues; He says something and does something

else and thus has become a liar".

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

adiyEn,

Kalyani Krishnamachari

 

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