nAcciyAr tirumozhi VIII - viNNIla mElAppu(continued)

pASuram 8.6 (eighth tirumozhi - pAsuram 6 Salam koNDu)

Salam koNDu kiLarndu ezhunda taN mugilgAL!
mAvaliyai nilam koNDAn vEnkaTattE nirandu ERip pozhivIrgAL !
ula~ngunDa viLankani pOl uL meliyap pugundu, ennai
nalam koNDa nAraNarkku en naDalai nOi SeppuminE


A. Translation (meaning) from SrImAn SaDagOpan's tamizh treatise:

"Oh clouds that rise high carrying the cold and soothing waters and who then deliver these waters on the vE~nkaTa Hills which belong to the One who came in the form of vAmana and got the three Feet of land from mahAbali! Go and deliver the message to Him about the miserable state in which He has left me. He has totally entered into my thoughts and practically drained me of all my life, and I am like a viLAm-pazham which has been thoroughly drained of all its inner contents by mosquitoes that have eaten away the inside of the fruit leaving only the outside shell".

B. Additional thoughts from SrImAn SaDagOpan:

In the sixth pASuram, godai is narrating to the clouds the very weak state of her health because of her yearning for Lord vEnkaTavan. She says: 'My vEnkaTavan, who is called "vAmana, vipra, mAyA mANava and hari", asked mahAbali - "trINi padAnyEva vruNE tvatvaradarshabhAt" - I need only three feet of land; mahAbali agreed and lost the three worlds. Just as He cheated mahAbali, entering into his yAgaSalai, He got into me and usurped all my strength. I have become like the viLAngani that have been eaten by big mosquitoes; I look fine on the outside, but without any strength left in me. He has completely depleted me of my health; I cannot even stand straight and am fainting constantly; please inform Him on my naDalai nOi (disease caused by deception, or just general weakness); may be, then, He will come to see me".

C. Additional thoughts from SrI PVP:

Salam koNDu kiLarndu ezhunda taN mugilgAL: Just as some people add cardamom and other spices to water and keep selling in the streets, shouting "Elakkuzhambu, Elakkuzhambu", these clouds are picking up the waters, rise up and wander all over the sky. (Additional note from SrI kr*shNasvAmi aiye~ngAr: The implication here is: "you undertake so much pain to carry all the waters and without expecting anything in return, you give to others. In the same way, you must help me by fulfilling mydesire").

taN mugilgAL: "your appearance itself is soothing; do you have to rain in addition?" (SrI kr*shNasvAmi aiye~ngAr: "You, who can soothe with just appearance, must ward away mydifficulties").

mAvaliyai nilam koNDAn vEnkaTattE: "you live in the place where He came to beg for the sake of the dEvA-s and help them. Shouldn't you be helping me? I am not sending you to an aSuran like mahAbali. I am only sending you to nammai uDaiyavan nArAyaNan". Erip pozhivIrgAL: In the tannIrp pandal where water is offered to the thirsty on a very hot day, there will be a vessel called SAikaragam kept in a high place and from the opening in the vessel, water will be falling down to the face level. This is in an indication to people coming from a distance that water is available there. Just like that, the clouds climb high up in the sky and pour down the rain.

Ula~ngunDa viLAnkani pOl uL meliyap pugundu: ulan~gu is a kind of huge mosquito. As they make contact with the outside of the shell of vilAmpazham, they drain the juice inside completely. Similarly, emperumAn embraced godai and in the process stole away her health, her thoughts, her bangles and everything else from her. nAraNarkku en naDalai nOi SeppuminE: nAraNan denotes vAtsalyam; "Ask Him about His name denoting vAtsalyam on the one hand, and the distress which I am undergoing because of Him on the other, and ask Him how the two can be consistent. If He had this naDalai nOi involving oscillating between standing, sitting, falling down, getting up, etc., because of the separation, He would not wait for me to have to send this message. So this is only MY naDalai nOi. Go and tell Him about my desperatestate".

pASuram 8.7 (eighth tirumozhi - pAsuram 7 Sa~nga-mA-kaDal kaDaindAn)

Sa~nga-mA-kaDal kaDaindAn taN mugilgAL,
vEnkaTattuc- ce~nkaN mAl SevaDik-kIzh aDi vIzhcci viNNappam
ko~ngai mEl kukumattin kuzhambu azhiap-pugundu,
oru nAL ta~ngumEl en Avi tangum enRu uraiyIrE


A. Translation (meaning) from SrImAn SaDagOpan's tamizh treatise:

Oh Great clouds that belong to tiruvE~nkaTam, which is the residence of the One who churned the great Milky Ocean with lots of conches! Please go and deliver this message at His Feet - that the only way godai will continue to live is if He comes at least for one day and blesses her with His tight embrace such that the kumkumam she has applied on her body gets disturbed. B. Additional thoughts from SrImAn SaDagOpan: Deciding that shyness and hesitation are of no use to her any more, godai sends a very serious message as above to tiruppati SrInivAsan who obtained the great treasure in the form of mahA lakshmi after churning the tiruppARkaDal filled with Sa~nkams. It is only by fulfilling her request that she will be rid of her naDalai nOi and get to live.

C. Additional thoughts from SrI PVP:

Sa~nga mA-kaDal kaDaindAn: He strained His own tirumEni to give whatever His devotees desired, and churned the huge ocean such that all the Sa~ngams that were lying deep down in the bottom of the ocean rose up and spilled over. (SrI T. S. rAjagopAlan adds: "He worked so hard to get mahAlakshmi from pARkaDal; He doesn't have to perform that great a feat to get me. All He has to do is to come and embraceme").

kaDaindAn taN mugilgAL: It is in the land of this Great emperumAn that these clouds belong. (The implication is that living in His land, the clouds should help godai in accomplishing here prayers - SrI kr*shNasvAmi aiye~ngAr). These clouds are so soothing in showering their cooling waters that it is as if they are trying to comfort Him after His strenuous ordeal of churning the ocean. vEnkaTattuc-ce~nkaN mAl: The Great Lord of tiruvE~nkaTam whose eyes resemble the red-hued lotus petal.

"He helped the dEva-s, who were after material things; in order to offset that, He came to tirupati to show His vAtsalyam-filled eyes to those who required nothing but Him".

There is another reason why His eyes are so red. "Oh clouds! If you wonder why this godai is suffering so much for Him when He is not coming anyway, you can go to Him and look at His red eyes. It is because He has not been sleeping as a result of His great longing for godai." (Just as rAma could not sleep after losing sItA - "anidrah satatam rAma:" - sundara kANDam 36-44, here tiruvE~nkaTamudaiyAn is not sleeping because He does not havegodai.)

SevaDik-kIzh: At His Feet. Go and prostrate at His Feet and deliver my humble message with humility. The message needs to be delivered because He being a man, may not know the suffering of a woman under these circumstances. ennAvi tangum: "In case He thinks that it is too late and godai might not get to live even if He makes that special trip, tell Him that there is a way for me to live". pugundu oru nAL ta~ngumEl en Avi ta~ngum: Even for a day, even once, if He comes and embraces Her with love, life will remain in her body. For all the pains she undertook in applying kumkumam paste every day, is it enough if He comes and embraces her just for one day? SrI PVP speculates the answer for godai: it is not enough for bhOgam; but it is enough for her to live.

kuzambu aziyap pugundu: He should embrace her such that all the decoration she has applied on her self is all mangled up. This is because all the kumkumam etc. that she has applied is ever wet. He is a svatantran, and it is difficult to say when He will come; on the other hand, she is a paratantrai, and so she keeps herself ready for Him by continuously decorating herself. She keeps applying it every day without losing hope. In pASuram 3, godai had declared: "gOvindan guNam pADi.. Avi kAttu iruppEnE" - that situation has now gone out of hand, and she will live only if He personally comes and embracesher.

C. Additional thoughts from SrI PBA:

aDi vIzhcci - ANDAL uses this to refer to herself as His adiyAL. (The alternate meaning we saw earlier was that the clouds should prostrate at His Feet and make the request on ANDAL's behalf).

pASuram 8.8 (eighth tirumozhi - pAsuram 8 kAr kAlattu ezhuginRa)

kAr kAlattu ezhuginRa kAr mugilgAL! vE~nkaTattup
pOr kAlattu ezhundaRuLip porudavanAr pEr Solli
nIr kAlattu erukkin ampazha ilai pOl vIzhvEnai
vAr kAlattu oru nAL tam vAcakam tandu aruLArE


A. Translation from SrImAn SaDagOpan's tamizh treatise:

"Oh clouds which appear on the tiruvE~nkaTa Hills during the rainy season! I keep chanting with great with viraha tAPam the various names of tiruvENkaTamuDaiyAn, who supports His devotees by even going to the battle front and fighting for them. In this process, I have become weak and feeble like the dry, parched, summer leaves that fall down as soon as the rain falls on them. Even if He doesn't come today, can He not give His word that He will come to me at least sometime in the near future?"

B. Additional thoughts from SrI PVP:

kAr kAlattu ezhuginRa kAr mugilgAL: "Even though He did not come in the rainy season as He had promised, I am glad that at least you came in that time bearing the color of His tirumEni. I am at least soothed by your hue that reminds me of His tirumEni. So you are most welcome here". Just as the clouds appear only at the appropriate (rainy) season with their dark hue, He also appears only when His devotees are in dire need of Him and obtains His color (greatness) by helping His devotees and destroying their enemies. pEr Solli..vIzhvEnai: " I thought that chanting His tirunAmam will lift me up in my hard times; but instead, this has only become the cause of my awareness of my intense despair because of separation from Him. Just as the parched leaves fall down immediately when the rain drops fall on them, I falter and fall down as soon as I utter His name."

vAr kAlattu - This refers to some time in the future. SrI kr*shNasvAmi iye~ngAr gives reference to the nighanTu - vArdal, pOdal, ozhugal ivai neDumaiyAgum. tam vAcakam tandu aruLArE: "Even though He is determined not to come to me and show His face, is He also determined not to utter even a word to me?". SItA pirATTi said to hanumAn that communicating her message to rAma will give hanumAn great puNyam "vAcA dharmam avApnuhi" - sundarakANDam 39-10 - "get puNyam by your words (conveyed to rAma)". godai is telling her messengers (the clouds) to attain puNyam by communicating her message to bhagavAn.

C. Additional thoughts from SrI PBA:

pOr kAlattu ezhundaRuLip porudavanAr: "He who took to the battlefield and came out victorious". Lord rAma took His incarnation in order to help His devotees who were suffering intensely because of rAvaNa, took to the battlefield and came out victorious by destroying the enemy of His devotees.

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*gu10.6).

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".

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 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 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 thislineage.

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 kr*shNasvAmi aiye~ngAr adds in this context:In manu smr*ti 4-6, wehave "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.]

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