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Oppiliappan List Archive: Message 00075 Sep 2005

 
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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 Srimathi Kalyani
Krishnamachari] 

In this pAsuram, ANDAL prays to 1) vEnkaTa nAthan of
tiruvEnkaTa giri (tiruppati) which is praised as
"thozhuvAr vinaiccuDarai nanduvikkum vEnkaTam" by
poigai AzhvAr and 2) SrI SourirAjap perumAL, who is
referred to as "kanni nan mAmadiL puDai SUzh
kaNapurattu en kaNmaNiyE" by SrI kulaSekara AzhvAr:

kATTil vEnkaTam kaNNapura nagar
vAttam inRi magizhndu uRai vAmanan
OttarA vandu en kai paRRit tannODum
kUTTumAgil nee kooDiDu kooDale 4.2

Oh, kooDal! If it is true that my Lord, who came as
vAmanan and is living without any blemishes in the
forest area of thiruvEnkatam and the civilized city
area of kaNNapuram, will come running to me and hold
my hand to marry me, please make sure that you give me
a good omen.

The reference to kADu and nagar in the same line
suggests that bhagawAn adopts every possible means to
be accessible to us - He is in the forests and he is
in the cities. 

vATTam inRi magizhndu uRai vAmanan - bhagawAn took His
archA forms in divya kshetra-s such as tiruvEnkaTam
and tirukkaNNapuram without any hesitation and resides
happily amongst us instead of enjoying His SrIvikunTha
vAsam amongst nitya-sUris, just for our benefit. 

SrI PVP also gives significance to ANDAL's reference
to vAmanan. In this incarnation, He came to this world
to beg for three feet of land (maN in tamizh), now she
wants Him to come to get this girl (peN in tamizh).
SrI PVP is so impressed with the choice of words
"vAmanan OttarA vandu" that he says "oraDi maNNukku
padaRum avan ivaLaip peRumpOdaikku ARi irAnirE; Asurap
prakr*ti Ana maHAbali munnE kazhanju maNNukkup padaRi
nadakkum avan, ivaL oru talaiyAnAl ARi irAniRe".

kAttil vEnkatam: His living in tiruvenkaTam is likened
to His being with r*shi-s in danDakAraNyam in
rAmAvatAram, or in brindAvanam in krishNAvataram.
kaNNapura nagar: His being in tirukkaNNauram is
likened to His being in ayoddhi in rAma incarnation,
or in tiru AyppADi in krishNa incarnation.

SrI PBA comments that it is as if ANDAL feels that
bhagavAn has come down seeking her, but is waiting in
divya-kshetra-s like thiruppati and tirukkaNNapuram
because He is not sure whether she will accept Him; so
she is praying He should understand her mind and come
running to her as fast as He can and embrace her and
merge her with Him. OTTarA is interpreted as faster
than the wind ("kARRil munnam kaDugi ODi varak
kaDavaniRE").

en kaip paRRit tannOdu kUTTumAgil - The significance
is that bhagawAn  is the only one who can make the
union with Him happen; we can only keep wishing for
His tiru-uLLam, but it is He who is the upAya.
AndAL ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan


        
                
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