Sri Srinivaasa Vaibhavam- AndAL anubhavam on ThiruvEnkatam- Nacchiyaar Thirumozhi- eight decad-8.9

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest all,

 

[At the outset, let me add this clarification:

there were queries as to who Sri PVP and Sri PBA are:

Sri PVP- Sri Periya vacchaan Pillai- the Vyaakhyaana

Chakravartthi- a contemporary of Sri Pillailokachariar

and Swami Desikan.. Sri Periyavacchaan Pillai’s

wonderful anubhavams on all Divya prabandham verses

are the sweetest ever and are to be read, re read,

learnt and enjoyed at the feet of Acharya and

vidwans.. great divine treats.. He was born in Rohini

star in the month of Avani just like Kutti KaNNan and

is reported to be Krishna Hilself born again to enjoy

AzhwAr verses and comment on those sweet verses.

 

Hence, Sri PVP Swami= SrI periyavAccAn piLLai Swami

Sri PBA Swami= SrI prativAdi bhayankaram

aNNangarAcAriyAr Swami [who lived with us in the 90’s

in Kanchi... ]

Sri UV Swami = SrI uttamUr vIrarAghavAcAriyAr Swami

[who lived in the 90’s in Chennai and who is revered

as abhinava Desika- whose commentaries are also

extremely rich, divine and enjoyable.]

 

Sri Sadagopan Swamin of New york who has been

indefatigably sending articles and articles every day

in our groups had written his enjoyment of Nachiar

Thirumozhi, taking cue from these Acharya’s

commentaries and compiled them in Tamil. This treatise

was translated into English very beautifully by Smt

Kalyani Krishnamachari. Thanks to her for granting

permission to enjoy the same in this series. my

sincere apologies for not explaining this before.]

 

After PeriyAzhwAr anubhavams, let us now continue on

his darling daughter GodhA PiraaTTi’s Naacchiyaar

Thirumozhi verses... on ThiruvEnkatam… [Extracted from

the most wonderful translation of Smt Kalyani

Krishnamachari based on Sri Sadagopan Swamin’s

treatise and acharyas’ commentaries.]

 

nAcciyAr tirumozhi VIII – starts with viNNIla mElAppu

– these ten verses are on ThiruvEnkatam. Let us enjoy

the ninth verse today..

 

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 8.9

 

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 "

rich anubhavams of SrI Periya Vacchaan Pillai [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*gu10.6).

 

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 " . gathi 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.

 

anubhavam from SrI PBA Swami:

 

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 " .

 

AndAL ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan