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nAcciyAr tirumozhi V- kuyil kUvudal 6

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Kalyani Krishnamachari • Wed Jan 06 1999 - 21:00:04 PST 


			SrI:
      SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

             nAcciyAr tirumozhi V- kuyil kUvudal
      pASuram 5.6 (fifth tirumozhi - pAsuram 6 ettiSaiyum amarar)


A. Translation from SrImAn SaDagOpan's tamizh treatise:

Oh young cuckoo, who sleeps in the beautiful grove with blossomed 
flowers! My Lord HrishikEsan has the glory of being worshiped by 
devas in all directions; He steals away the senses of everyone 
who sees Him, with the beauty of His limbs. He is making such 
a big fuss about showing Himself to me. Because of that, I am 
losing all the beauty of my white teeth and smile, my reddened 
lips and all my feminine charms. The sole reason for my living 
my life is that emperumAn. In return for your sweet warbling 
and calling Him here, I will place my head at your feet
for the rest of my life. I can't think of any other better 
prati upahAram to you.

ettiSaiyum amarar paNindu Ettum
 irudIkESan vali Seyya
muttanna veN muRuval Seyya vAyum
 mulaiyum azhagazhindEn nAn
kottalar kAvil maNit taDam kaN paDai
 koLLUm iLam kuyilE en
tattuvanai varak kUgiRRiyAgil
 talai allAl kaimmARu ilEnE

B. Some additional thoughts (from SrI PVP):

ettiSaiyum amarar paNindu Ettum - BhagavAn is the 
Supreme Lord whom all the other deva-s worship.  SrI PVP 
observes that the other devatA-s who are not used to bowing 
to anyone else normally, fall at the feet of BhagavAn at the
very sight of Him, fully realizing that He is their Lord.  

iruDIkESan - This nAma refers to BhagavAn being the controller 
of all our indriya-s - hr*shIkAnAm ISah.  In the case of ANDAL, 
He has taken complete control of her indriya-s.

vali seyya azhagazhindEn nAn - Because BhagavAn is refusing 
to reveal Himself to ANDAL and has totally taken control of 
her indriya-s, she is losing all her beauty and charm longing 
for Him.  But it is His loss even more than ANDAL's loss, 
as revealed by SrI rAma in rAmAyaNa as He expresses
His longing for union with sItA pirATTi when He is separated 
from Her - 
      kadA nu cArubimbhoshTham tasyAh padmam ivAnanam       
      Ishadunnamya pAsyAmi rasAyanamivAturah  ||
(yuddha kaNDam 5.13) 

kottalar kAvil kaN paDai koLLum iLam kuyilE - ANDAL contrasts 
her situation of suffering with that of the kuyil which is 
enjoying itself in the flower beds in the beautiful gardens.

tattuvanai - tattuvan here refers to His being the sole 
reason for her existence.  This is why she is asking the 
kuyil to go and invite Him even though He is tormenting her 
by not revealing Himself to her.  In this context SrI PVP 
refers to a conversation between him and SrI na~njIyar from
an incident in SrImad rAmAyaNa.  The question he posed to 
na~njIyar was "How come sIta was just shedding tears when 
she was shown the fictitious head of Lord rAma by rAvaNa, 
and how was it that her life did not depart on seeing
rAma's severed head?".  na~njIyar's response was 
"sItA pirATTi's life was not based on her knowledge 
(j~nAna) of rAma's condition, but she existed for the 
sake of rAma.  As as long as He exists, she will exist".   
So also here, in spite of all that ANDAL was undergoing 
because of BhagavAn not revealing Himself to her, and 
in spite of her being angry because of this, she is 
sending the kuyil to invite Him, because she existed only 
for Him.

talaiyallAl kaimmARu:  While giving the vyAkhyAnam for 
this, SrI PVP illustrates the importance of learning the 
interpretations of AzhvAr's tirumozhigaL through learned 
AcArya-s rather than through one's own individual efforts.  
One of nanjIyar's students named peRRi was once asked
by some people: "what is the meaning for 'talaiyallAl 
kaimmaRilEnE'?"  He said: "if you call my emperumAn 
to come here, I will cut even my head and give it to 
you".  But, he had his own doubts about his explanation. 
So he asked nampiLLai:  "what would nanjIyar have explained 
for this phrase?"  The answer was: "there is no way I can 
repay you for the help you have given me; so I will make 
my head belong to you and I will for ever keep praying to you
with my bowed head".  PeRRi commented in response:  
"Knowledge of this kind cannot be acquired even through 
intense penance and getting a boon from someone.  Such 
knowledge can only be obtained by hearing it from an AcArya".


sarvam SrIman nArAyaNAyEti samarpayAmi.

adiyEn,
Kalyani Krishnamachari