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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 Smt Kalyani
Krishnamachari based on Sri Sadagopan Swamin?s
treatise and acharyas? commentaries.]  

nAcciyAr tirumozhi VIII ? starts with viNNIla mElAppu
? these ten verses are on ThiruvEnkatam. Let us enjoy
the first verse today.. 

viNNIla mElAppu virittARpOl mEga~ngAL
teNNIr pAi vEnkaTattu en tirumAlum pOndAnE
kaNNIrgaL mulaik kuvaTTil tuLi Sorac cOrvEnaip
peNNIrmai IDazhikkum idu tamakku Or perumaiyEn 8.1 

Translation from SrImAn SaDagOpan Swami?s tamil
treatise:

Oh clouds who cover the whole sky like a blue carpet!
Did my emperumAn, who is stationed in tiruvEnkaTam
full of beautiful clear water falls, come along with
you? His not coming with you is making me shed tears
because of my suffering. Is destroying my femininity a
great act of pride for tiruvEnkaTam uDaiyAn?

Additional thoughts (from SrI PVP ):

viNNIla mElAppu virittARpOl: SrI PVP's anubhavam is
that godai feels that the wide-spread clouds form a
canopy for her and her nAyakan to be seated together
in the wide open space under this canopy. She sees
that one of the reasons for His creating the Universe
is so that He can be seated with her under this
beautiful canopy. For perumAL and pirATTi, the
paramapadam (nitya vibhUti) and this world
(leelAvibhUti) are meant to be for their enjoyment.

mEga~ngAL: Note the plural here. sitA pirATTi had only
one messenger (hanumAn) to send to rAma; godai is not
constrained like that, and has many clouds to send as
messengers. SrI PVP makes one other observation on the
reference to "clouds" by ANDAL. Among all the
thousands of vAnara-s who were searching for sItA,
hanuman was the only one who had the bhAgyam of
finding sItA and having her darSanam. In the case of
the clouds, a lot of clouds can convey the message to
bhagavAn in ve~nkaTam Hills. In rAmAyaNam sundara
kAnDam 30-3, hanumAn says: 

"yAm kapInAm sahasrANi SubhahUnyayutAni ca
dikshu sarvAsu mArgantE SeyamAsAditA mayA"

(I found the one person, who is being looked for by
thousands and ten thousands of vAnara-s in all the
directions). HanumAn is sad in one sense that those
other vAnara-s who wanted to find Her, did not get the
bhAgyam to see Her; only he got that bhAgyam. Here, in
godai's case, all the clouds are going to get to see
emperumAn.

When kings go for jala-kr*TA (water sports), a set of
people called "mEkar" precede him and do jalakrITA
with him. In the case of the clouds (megham), it is
godai's thought that these "mEga~ngAL" did jalakrITA
with emperumAn and because of His making them wet,
they are now the water-bearing clouds. teN-NIr pAi
vEnkaTattu: The waterfalls in tiruvEnkaTam are pure
(not muddied), because of the sAnnidhyam of emperumAn
stationed in tiruvEnkaTam.

Unlike this, by comparison, in the place where ANDAL
is right now, the rivers etc. have become dry because
of the absence of emperumAn ("tirumAlum pOndAnE").
This is what happened when Lord rAma left for the
forest - "upataptOdakA nadya: palvalAni sarAmsi ca
pariSushka palASAni vanAnyupavanAni ca" (rAmAyaNam
ayodhyA kANDam 59-5)

en tirumAlum pOndAnO - SrI PVP points out the incident
in SrImad rAmAyaNam where Lord rAma follows sItA
pirATTi when they walk in the forest - "yadi tvam
prasthito durgam vanamadyaiva rAghava agratastE
gamishyAmi mr*dnatI kuSa kaNtakAn" (rAmAyaNam ayodhyA
kANDam 27-6) Now she hopes that He has followed the
clouds, and so asking the clouds whether Her tirumAl
has followed them. The usage of the word "en tirumAl"
shows her relationship to Him as His pirATTi and also
her purushAkAram.

kaNNIrgaL mulaik kuvaTTil: ANDAL has posed the
question to the clouds - Has my tirumAl come with you?
- and expects a response without realizing that they
are acetana. She thinks that they are not responding
because He did not come with them. And tears start
welling in her eyes. When sItA pirATTi's eyes started
filling with tears because of her separation from Lord
rAma, at least she had hanumAn to notice her tears:

"kimartham tava nEtrAbhyAm vAri sravati Sokajam
puNDarIka palASabhyAm viprakIrNam ivodakam (rAmAyaNam
sundara kANDam 33-4)

("pirATTi! Why are your eyes shedding sorrowful tears
which resemble water falling out of lotus leaves?")
Since there is no one to notice godai's tears, she
sympathizes with herself.

kaNNirgaL mulaikkuvaTTil: emperumAn is never leaving
tirumalai because the clouds stationed on the mountain
are always sprinkling water droplets (like the
sweet-smelling pannIr); godai is simulating tirumalai
on her own self here; just as rain water collects and
falls over mountain tops in the form of waterfalls,
tears from her eyes are collecting and falling over
her chest. tuLi SOrac-cOrvEnai - As the tear drops
(tuLi) are falling (SOra), godai is becoming tired
(SOrvEnai). She is not feeling tired just because
tears are falling, but it is because of the tears that
are falling like sparks of fire.

peN nIrmai Idazhikkum: When hanumAn offers to carry
sItA pirATTi on his shoulders right and then there
back to Lord rAma from lankA, sItA pirATTi tells
hanumAn that it is befitting to rAma if He Himself
comes and gets her after destroying the rAkshasa-s.
Saraistu sa~nkulAm kr*tvA la~nkAm para balArdanah |
mAm nayet yadi kAkutsthah tat tasya sadr*Sam bhavet ||
(sundara kANDam 39-30) This should be the nature of
strIttvam. 

It is feminine nature to wait for emperumAn's grace
instead of using own power. Here bhagavAn is making
ANDAL violate all this natural femininity and forces
her to take the initiative of sending the clouds as
her messenger etc., which is quite unnatural for a
strI. So He is destroying her femininity. ANDAL's
femininity is such that she will not live if she is to
be associated with any other human - "mAniDavaRku enRu
pEccuppaDil vAzhagillEn" (nAcciyAr tirumozhi 1-5); she
will not bear to live if there is any anya sambandha
prastAvam. Such is the limit of ANDAL's pAratantr*yam.
His masculinity is such that His own paraphernalia,
namely, vishvaksEnar, AdiSEshan, catram, cAmaram,
ornaments, weapons, jn~Anam, Sakti, SrI vaikuNTham,
His own mangaLa vigraham etc, etc are made by Him
purely for the benefit of His devotees. Such is the
limit of His svAtantr*yam. But in ANDAL's case He is
not exhibiting his masculinity that way; 

He is making godai say "tirumAlum pOndAnE" and making
her send the clouds as messengers, thus destroying her
femininity. tamakkOr perumaiyE - ANDAL is conveying to
the clouds: BhagavAn has His greatness because He is
Sriyah-pati. His tejas is because of His being with
janakAtmajA or SrI - yasya sA janakAtmajA aprameyam hi
tat-tejah. ANDAL, periAzhvAr's own divine daughter, is
an aspect of SrI, a part of SrI, and not different
from SrI (avaLODu ananyarAi iruppAr), and here He is
making her suffer. This is not greatness for Him, it
can only be considered a deficiency instead. Only He
can rectify this deficiency of His, and no one else
can. [Thanks to Smt Kalyani Krishmachari again for her
permission to make use of her sweet translation of
GodhA?s anubhavam. ]
AndAL ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan




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