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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¡K [Extracted
from the most wonderful translation of Smt Kalyani
Krishnamachari based on Sri Sadagopan Swamin¡¦s
treatise and acharyas¡¦ commentaries.- Thanks to her] 


In earlier verse, [4.2] AndAL requested the chOzhi  to
help her ¡V koodidu koodalE¡K ANDAL has done her best
to plead to kUDal to unite her with her kaNNan; The
desired result had not happened. Thus, the achethana
was asked by GodhA to help her. Now a cuckoo bird
warbles sweetly in the grove, looking for its mate.
She looks at the chethana [the sentient ] and assumes
that it can think and understand her position.
Thinking that the cuckoo will very well realize her
plight in looking for kaNNan, godai starts pleading
with the cuckoo to call out to kaNNan and get her lord
to come to her. 

We may wonder as to how the cuckoo bird can understand
our plight. Doesn¡¦t she know? When you are in
Bhagavath prEmai like those of AzhwArs, AndAL¡¦s it is
bound to have such a non-clarity [unlike us ¡V who are
very clear in our thinking that the cuckoo can not
understand; only we know what we can do-etc.. ] when
you are so much in love with the Lord.. It does not
apply to us naturally?º says Sri Velukkudi krishnan
Swami in his discourse on naachiyar Thirumozhi. 

GodhA remembers the cuckoo that was singing when she
and kaNNan were once spending time together in the
grove. Thinking that the cuckoo might remember that,
she falls now at the feet of the cuckoo to see if it
will help in uniting her kaNNan with her.

SitAdEvi even went to the extent of advising the
wicked rAvaNan that it is best for him to make friends
with rAma (which is equivalent as saying that he
should return her back to rAma):
"mitramaupayikam kartum rAma: sthAnam parIpsatA
vadhancAnanicchatA ghOram tvayAsou purusharshabha:
(SrImad rAmAyanam sundara kANdam 21-19)

When she could seek this help even from the enemy
rAvaNa, her requesting the friendly cuckoo to unite
her with her lord is not surprising at all. In
addition, while the inanimate kUDal cannot respond to
her words, the cuckoo who was responding
("prativacanam") when it heard the words exchanged
between godai and kaNNan in the grove when they were
together once, would definitely respond now to her
pleadings to unite her with her kaNNan. This is
another reason for the lovelorn ANDAL to look to the
cuckoo for its help. 

veLLai viLisaNG kidankaiyiR koNda
 vimala Nnenakkuruk kaattaan,
uLLam pugunthennai naiviththu naaLum
 uyir_peythu kooththaattuk kaaNum,
kaLLavizh seNpagap poomalar kOthik
 kaLiththisai paaduNG kuyilE,
meLLa virunthu mizhaRRi mizhaRRaathen
 vEngada vanvarak koovaay.   5.2

Oh cuckoo (who drinks the nectar from honey-laden
ceNbagam flowers and sings joyfully)! My lord has the
(pAncajanyam) conch in His left hand. This pure white
conch seems to have a sound that invites bhaktas to do
kaimkaryam to emperumAn. This lord of mine is not
showing Himself before me. Not only that, He enters
and stays in my mind and makes me suffer (in love) and
tortures me alive, at the same time enjoying this
drama. Without wasting your time near me by uttering
your mazahalic-col (child-like talks), go to my
emperumAn who resides in tiruvEnkata malai and call
Him to come to me! 

veLLai viLi Sa~ngu iDam kaiyil koNDa vimalan - SrI PVP
makes two important comments here. One is that the
pure-white conch appears beautifully to contrast with
the beautiful black tiruemeni of bhagavAn which
resembles the water-laden cloud. The other is that
bhagavAn's tirumeni and His divya Ayuda-s are not for
His own benefit or protection, but for that of His
devotees only.

"na tE rUpam na cAkArO nAyudhAni na cAspadam
tathA'pi purushAkArO bhaktAnAm tvam prakASase"
(jitantE 1-5)

uruk-kATTAn - ANDAL laments that this parama-purusha
who has His divya rUpa and divya-Ayudha-s only for the
benefit of His devotees, is not revealing Himself to
her, His great bhaktai. 

SrI PVP quotes similar experiences from tiruma~ngai
AzhvAr - "kAsin oLiyil tigazhum vaNNam kAttIr
emperumAn vAsivalliR, indalUrIr vazhndE Pom nIrE"
(periya tirumozhi 4-9-4).

May be He thinks His thirumeni is only for the
nitya-surI-s in vaikuNTham. This is like giving more
and more water for the fish whose abode is water in
the first instance, but He is not quenching ANDAL's
thirst.

nALum uyir peidu kUttATTuk-kANum: ANDAL is living the
life of hope against hope. She runs with great love to
embrace Him with her hands and then is hurting because
He is not getting into her hands. She keeps dying (not
being able to see Him) and coming back to life (in the
hope of seeing Him). But then it appears that bhagavAn
seems to be enjoying her plight, and is playing with
her this way. This seems to be His pastime!

kaLLavizh cembagam ... kuyilE: ANDAL seems to say:
"While I am saddened at the very sight of flowers
because my Beloved venkaTavan is not with me, you are
drinking the nectar in these same flowers and singing
with glee.

en vEnkatavan varak kUvAi: rAma was stationed in the
garden outside mithilai prior to His gaining the hands
of sItA pirAtti. So also ANDAL feels that His empirAn
is waiting in tiruvEnkatam just to come and gain her
hands. When He has come all the way from SrIvaikuNTham
for her, she is pleading with the kuyil to make Him
walk the few more feet and come and get her. SrI PVP's
anubhavam is interesting to read here: godai thinks
"the reason why He left parama padam and is stationed
in tiruvEnkaTam is only for her svayamvaram".

In the first pAsuram, Godhai chides the cuckoo for
sleeping in the nice flower beds while she is
suffering, and in this pAsuram, she points out that
the cuckoo is enjoying itself eating and drinking
heartily from these flowers (SrI T.S. rAjagopAlan's
observations).
AndAL ThiruvaDigaLE SaraNam
Regards
namo Narayana
dAsan

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