nAcciyAr tirumozhi VIII - viNNIla mElAppu 10

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SrI:

SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

nAcciyAr tirumozhi VIII - viNNIla mElAppu

pASuram 8.10 (eighth tirumozhi - pAsuram 10 nAgattin aNaiyAnai)

 

nAgattin aNaiyAnai nan-nudalAL nayandu urai Sei

mEgattai vEnkaTak-kOn vidu tUdil viNNappam

bOgattil vazhuvAda puduvaiyar-kOn-kOdai tamizh

Agattu vaittu uraippAr avar aDiyAr AguvarE

 

A. Translation from SrImAn SaDagOpan's tamizh treatise:

 

These pASurams in tamizh sending the clouds as a messenger

to bhagavAn and expressing her intense love towards

tiruvEnkaTam uDaiyAn who has tiruanantAzhvAn as His bed,

have been offered by godai, the daughter of periyAzhwAr

who is filled with extreme bhagavad anubhavam. Those who

hold these pASurams dear to their heart and chant them

will get the bhAgyam to perform nitya kaimkaryam to emperumAn.

 

B. Additional thoughts from SrI PVP:

 

nAgattin aNaiyAnai: "All that is left is for you, clouds,

to go and give my message to emperumAn; He is expecting that

I will come to Him and is lying in His snake bed".

nannudalAL: godai has such beautiful and exquisite

countenance fit enough to climb on this snake bed and do service to

emperumAn.

mEgattai vEnkaTakkOn vidu dUdil viNNappam: in rAmAvataram,

sItai sent hanumAn (who was proficient in 5 vyAkaraNams) as

a messenger to rAma. Here, ANDAL sends the acEtana clouds

of tirumalai as her messengers. This is the only difference

between the two. The similarity between the two is that

both use as messengers the ones that came to them from

their nAyakan initially (rAma sent hanumAn to sitA first;

the clouds came to godai from tirumalai where gOvindan is stationed).

 

vE~nkaTak-kOn: It looks like emperumAn did not want to

lose the experience of receiving messengers after His

rAmAvatAra experience, and so came and stood in

tiruvE~nkaTam Hills just to receive the messenger from godai.

 

bOgattil vazhuvAda puduvaiyar kOn kOdai: The adjective

that godai uses to describe herself is significant.

She is seeking bhagavad anubhavam which is partly inherited

by her lineage. periyAzhwAr enjoyed emperumAN without any void,

right from His tiru avatAram ("vaNNa mADangaL"), starting

with "kaNNan kESavan nambi piRandinil" -tiruvAimozhi 1-1-1)

leading through tirup pAdAdi kESa varNanam, tAlATTu,

ambulip paruvam, SengIraip paruvam, cappANip paruvam,

taLar naDaip paruvam, accOp paruvam, puRam pulgudal, pUcci

kATTudal, mulai uNNudal, kAdu kuttal, nIrATTam, kuzhal

vAral, kOl koNDu vA, pU cUTTal, kAppu iDal, bAlak

krIDaigaL, ammam tArEn ennal, kanRin pin pOkkinEn,

rejoicing on His coming back, etc. Being the daughter

of such an AzhvAr, her desire to bhagavAn is naturally fed by this

lineage.

 

Agattu vaittu uraippAr: The spirit with which we should

chant these pASuram-s is indicated here. We should have

it in our heart that this is the intensity with which one

who desires bhagavAn will seek Him. They should feel in

their hearts - "Oh, how intensely this godai seeks to unite with

bhagavAn!"

aDiyAr AguvarE: Those who can chant these pASurams

with this intensity in their heart need not go through

the pain that she is going through, and the mere thought,

understanding and appreciation of this need for the deep

desire towards Him will lead them to experience the joy

of bhagavad kaimkaryam that ANDAL is seeking by

sending the clouds as her messengers.

In some people's minds, the word "aDiyAr" may evoke

the sense of being a slave to someone else. How can

this be considered paramapurushArtham? Just to show that

in bhagavAn's case dAsyatvam is pramapurushArtham,

AzhvArs took their incarnations in this world amongst us.

In things that we desire, Seshatvam is the most enjoyable.

It is only in other cases that Seshatvam should be avoided.

 

SrI kr*shNasvAmi aiye~ngAr adds in this context:In manu smr*ti 4-6, we

have

"sevA Sva-vr*ttir-vyAkhyAtA tasmAt tAm parivarjayEt"

(being a slave to someone else is the work of a dog;

that should be avoided totally). Again manu smr*ti

4-160 says "sarvam paravaSam du:kham sarvam AtmavaSam

sukham" (any slavery to others is sorrow; all

independence of self is happiness). Some may read

these statements from a superficial point of view and

might think that being a slave of emperumAn is also

to be avoided. In order to disprove this wrong principle,

our AzhwArs appeared on the earth and showed that

bhagavad Seshatvam is parama purshArtam. We

see husbands being slaves of their wives, and enjoying

it as a bhogam; do we have to say how sweet the slavery

to sweet emperumAn will be? The said manu pramANams

are to be taken as avoiding slavery to anyone other than emperumAn.

 

C. Additional thoughts from SrI PBA:

[note: in this context, it is interesting to note

that SrI PBA in one of his upanyAsams has quoted

the same manu smr*ti and talked about this same

idea in explaining our surrendering in bhagavAn

through the dvaya mantra. He quotes the same manu

smr*ti and talks at length about how some people

slave for a meager amount of money just to survive

and how maharAjA dushyantan tried to serve Sakuntalai

(brought up in a forest environment) saying "Oh, you

are perspiring; can I fan you with the lotus leaves?"

- here he does service because he likes it).

He also quotes piLLai lokAcArya: "Seshatvam du:kha

rUpamAgavanRO nATTil kANgiratannil, anda niyamam illai;

uganda vishayattukku SeshamAi irukka viruppu sukha

rUpamAgak kANgailyAlE". He goes on to explain that

Seshatvam to emperumAN is sukha rUpam.]

 

sarvam SrIman nArAyaNAyEti samarpayAmi.

adiyEn,

Kalyani Krishnamachari

_______

 

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