Sri Srinivaasa Vaibhavam- AndAL anubhavam on ThiruvEnkatam- Nacchiyaar Thirumozhi- 4.2

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SrI:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest all,

 

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 Srimathi Kalyani

Krishnamachari]

 

In this pAsuram, ANDAL prays to 1) vEnkaTa nAthan of

tiruvEnkaTa giri (tiruppati) which is praised as

" thozhuvAr vinaiccuDarai nanduvikkum vEnkaTam " by

poigai AzhvAr and 2) SrI SourirAjap perumAL, who is

referred to as " kanni nan mAmadiL puDai SUzh

kaNapurattu en kaNmaNiyE " by SrI kulaSekara AzhvAr:

 

kATTil vEnkaTam kaNNapura nagar

vAttam inRi magizhndu uRai vAmanan

OttarA vandu en kai paRRit tannODum

kUTTumAgil nee kooDiDu kooDale 4.2

 

Oh, kooDal! If it is true that my Lord, who came as

vAmanan and is living without any blemishes in the

forest area of thiruvEnkatam and the civilized city

area of kaNNapuram, will come running to me and hold

my hand to marry me, please make sure that you give me

a good omen.

 

The reference to kADu and nagar in the same line

suggests that bhagawAn adopts every possible means to

be accessible to us - He is in the forests and he is

in the cities.

 

vATTam inRi magizhndu uRai vAmanan - bhagawAn took His

archA forms in divya kshetra-s such as tiruvEnkaTam

and tirukkaNNapuram without any hesitation and resides

happily amongst us instead of enjoying His SrIvikunTha

vAsam amongst nitya-sUris, just for our benefit.

 

SrI PVP also gives significance to ANDAL's reference

to vAmanan. In this incarnation, He came to this world

to beg for three feet of land (maN in tamizh), now she

wants Him to come to get this girl (peN in tamizh).

SrI PVP is so impressed with the choice of words

" vAmanan OttarA vandu " that he says " oraDi maNNukku

padaRum avan ivaLaip peRumpOdaikku ARi irAnirE; Asurap

prakr*ti Ana maHAbali munnE kazhanju maNNukkup padaRi

nadakkum avan, ivaL oru talaiyAnAl ARi irAniRe " .

 

kAttil vEnkatam: His living in tiruvenkaTam is likened

to His being with r*shi-s in danDakAraNyam in

rAmAvatAram, or in brindAvanam in krishNAvataram.

kaNNapura nagar: His being in tirukkaNNauram is

likened to His being in ayoddhi in rAma incarnation,

or in tiru AyppADi in krishNa incarnation.

 

SrI PBA comments that it is as if ANDAL feels that

bhagavAn has come down seeking her, but is waiting in

divya-kshetra-s like thiruppati and tirukkaNNapuram

because He is not sure whether she will accept Him; so

she is praying He should understand her mind and come

running to her as fast as He can and embrace her and

merge her with Him. OTTarA is interpreted as faster

than the wind ( " kARRil munnam kaDugi ODi varak

kaDavaniRE " ).

 

en kaip paRRit tannOdu kUTTumAgil - The significance

is that bhagawAn is the only one who can make the

union with Him happen; we can only keep wishing for

His tiru-uLLam, but it is He who is the upAya.

AndAL ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

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