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nAcciyAr tirumozhi VIII - viNNIla mElAppu 10

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Kalyani Krishnamachari • Sun Jun 13 1999 - 21:02:42 PDT 


			SrI:      
SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam
             nAcciyAr tirumozhi VIII -  viNNIla mElAppu
      pASuram 8.10 (eighth tirumozhi - pAsuram 10 nAgattin aNaiyAnai)

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

A. Translation from SrImAn SaDagOpan's tamizh treatise:

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.

B. Additional thoughts from SrI PVP:

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 to
emperumAn. 
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 pAdAdi 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 with
bhagavAn!"
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 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. We 
see husbands being slaves of their wives, and enjoying 
it as a bhogam; do we have to say how sweet the slavery 
to sweet emperumAn will be?  The said manu pramANams 
are to be taken as avoiding slavery to anyone other than emperumAn.

C. Additional thoughts from SrI PBA:
[note:  in this context, it is interesting to note 
that SrI PBA in one of his upanyAsams has 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 meager 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 it). 
He also quotes 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.] 

sarvam SrIman nArAyaNAyEti samarpayAmi.
adiyEn,
Kalyani Krishnamachari
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