Sri Srinivaasa Vaibhavam- AndAL anubhavam on ThiruvEnkatam- Nacchiyaar Thirumozhi- eight decad-8.10

[Guest guest]

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 Smt Kalyani

Krishnamachari based on Sri Sadagopan Swamin’s

treatise and poorvaacharyas’ commentaries.]

 

nAcciyAr tirumozhi VIII – starts with viNNIla mElAppu

– these ten verses are on ThiruvEnkatam. Let us enjoy

the tenth verse today..

 

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 8.10

 

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.

 

Rich and divine anubhavams of SrI Periya Vacchaan

Pillai Swami:

 

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 toemperumAn.

 

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 pAdAdhi 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 withbhagavAn! "

 

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 Putthur

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. When we love someone dearest, naturallyw e

would serve them whole heartedly and we get immense

pleasure in serving them.. Do we have to say how sweet

to be the eternal servant to the sweetest beloved

emperumAn will be? The said manu pramANams are to be

taken as avoiding slavery to anyone other than

emperumAn.

 

In this context, it is interesting to note that SrI

Prathivaathi Bhayankaram Annangarachar Swami in one of

his upanyAsams had 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 meagre 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

serving her). He also quotes SrI 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.]

 

AndAL ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan