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nAcciyAr tirumozhi VIII - viNNIla mElAppu 9

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Kalyani Krishnamachari • Thu Jun 10 1999 - 04:25:58 PDT 


			SrI:      
SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam
             nAcciyAr tirumozhi VIII -  viNNIla mElAppu
      pASuram 8.9 (eighth tirumozhi - pAsuram 9 mada yAnai pOl ezhunda)

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

A. 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"

B. Additional thoughts from 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*gu
10.6).

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". 

gadi 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.

C. Additional thoughts from SrI PBA: 
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".

sarvam SrIman nArAyaNAyEti samarpayAmi.
adiyEn,
Kalyani Krishnamachari

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