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nAcciyAr tirumozhi IV-kUDal izhaittal 4.2

From: Kalyani Krishnamachari (kkrishnamachari_at_lucent.com)
Date: Sun Oct 25 1998 - 17:58:05 PST

			SrI:
      SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

             nAcciyAr tirumozhi IV-kUDal izhaittal
      pASuram 4.2 (fourth tirumozhi - pAsuram 2 kATTil vEnkaTam)


A. Translation from SrImAn SaDagOpan's tamizh treatise:

In the next pASuram, ANDAL prays to 1) vEnkaTa nAthan of 
tiruvEnkaTa giri (tiruppati) which is praised as "tozhuvAr 
vinaic-cuDarai 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 nI kUDiDu kUDale

Oh, kUDal!  If it is true that my Lord, who came as vAmanan  
and is living without any blemishes in the forest area of 
tiruvEnkatam 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.

B. Some additional thoughts:

The reference to kADu and nagar in the same line suggests 
that bhagavAn 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 - bhagavAn took His 
arcA 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-sUri-s, just for our benefit.   
 
SrI PVP also gives another 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 
br*ndAvanam in kr*shNAvataram.  kaNNapura nagar:  His being 
in tirukkaNNauram is likened to His being in ayoddhi in rAma 
incarnation, or in tiru AyppADi in kr*shNa 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 tiruppati 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 
bhagavAn 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.

sarvam SrIman nArAyaNAyEti samarpayAmi.

adiyEn,
Kalyani Krishnamachari