SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI Vol. 07 / Issue # 08 Dated 17th December 2005
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IN THIS ISSUE:
1. TIRUPPAVAI PASURAM # 2:
"VAIYATHTHU VAAZHVEERGAAL"
(ANBIL RAMASWAMY)
2. TIRUPPAVAI PASURAM # 2:
ENGLISH VERSE TRANSLATION
(MS. SHOBA RAMASWAMY)
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ISSUES RELEASED
So far, 184 Regular issues of SRS have been released apart from
Special
Issues:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6 and
07 Issues of Vol. 7
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1. TIRUPPAVAI PASURAM # 2:
VAIYATHTHU VAAZHVEERGAAL
(ANBIL RAMASWAMY)
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TIRUPPAVAI 02
vaiyaththu vaazhveergaaL naamum nampaavaikkuch
cheyyum kirisaigaL kELeerO paaRkadaluL
paiyath thuyinRa paramanadi paadi
neyyuNNOm paaluNNOm naatkaalE neeraadi
maiyittu ezhudhOm malarittu naam mudiyOm
seyyaadhana seyyOm theekkuRaLaich chenROdhOm
aiyamum pichchaiyum aandhanaiyum kai kaatti
uyyumaaR eNNi ugandhElOr empaavaay.
This refers to Vyuham- Vyuha VAsudEvan who reclines in the milky
ocean.
? "ParkaDaLuL paiya thuyinra paraman"
? It is also said to refer to Dwayam. It is significant to note
that the DhyAna SlOkam of Dwayamantram starts with the words-
"KheerAmbO nidhi" meaning milky ocean.
Vaiyaththu vaazhveergaaL: Oh! You who have come to live and prosper
in this World!
? Andal seems to suggest that those who live in this world are
really blessed because it is here that we can enjoy the Soulabhyam of
the Lord whereas even in Paramapadam, there is no scope for the
display of this quality of the Lord.
? AnjanEya declined to go to Paramapadam with Rama
saying "BhAvo nAnyatra gachathi"- "I will not get this BhAvam there".
? KavithArkika Simham also expressed "VaikunTavAsEpi na mE
abhilAshah"
? Thondar aDippoDi Azhwar declared
"Achuvai Perinum vEnDEn"
? This is the "Karma Bhoomi" where to exhaust the fruits of
one's actions.
KELeerO: Listen; Let me tell you;
? It is only `SravaNam' that is important because even the
Vedas were only `heard' in the first place!
? The word has 3 connotations:
(1) To express a request orally for something;
(2) To listen;
(3) To listen and follow as directed.
Here it means the last one.
KirisaigaL: the procedure for the observances
This is of 3 kinds:
Maanaseekam: ENNI;
Vaachikam: PaaDi;
Kaayakam: NeeraaDi, kai KaaTTi
naamum: we
seyyum: have to follow
nam paavaikku: for our vow (nOnbu) If we take 1 step towards Him, He
will take 9 steps towards us.
paadi: We will sing the glory of
adi: the feet.
The SwApadEsa Artha of "aDi pADi' is the anusanthAnam of Dwaya
mantram.
Paraman: of the supreme person. The word "Paraman" is significant. He
is the one without any "hEyaguNas" and is full of KalyANaguNas -It is
this Paraman (NarayaNa) who leaving His Sayanam on Adhiseshan in the
milky ocean came down to MathurApuri as KrishNan
cf.
"Yesha NarayaNa; SreemAn KsheerArNava nikEthanah/
nAga paryankam utsrujya AagathO mathurApureem"
paiya: gently; Why gently? This is to indicate that he does not
really sleep but is in just a reverie (`kaLLa nidrai' or Maaya nidrai
or Yoga nidrai (urangubavan pOL yOgu seida")
thuyinRa: sleeps; It is not the sleep induced by TamOguNa. It
is "Yoga nidra" for contemplating how to save the Jeevas.
paal kadaluL: on the milky ocean.
uNNOm: we will not eat whatever is `nishiddham' in this context
ney: clarified butter (ghee)
uNNOm: we will not drink
pAl: milk
Why?
? UNNOm: is the ethnic expression of cowherds. Even now we
ask "Kaappi saappiTTaachaa?
? Vaidikas used to enquire each other in secret: "dwayam
anusantaanam aachaa? meaning "have you done with your coffee?" What a
kind of deterioration in standards!
? For the Gopis, for whom uNNum Sorum, parugu neerum, thinnum
vetrilaiyum ellaam KaNnan", it makes no difference whether they eat
or drink!
neeraadi: we will (wake up and) take our bath
naatkaalE: in the early hours of the morning. Normally, they would
take bath once in a while and no head bath at that. Here they say
that they would take bath early in the morning and a whole bath
for "body, head and shoulders"!
ittu ezhudhOm: we will not adorn (our eyes) with
mai: collyrium (black eye makeup) also refers to jnaanEndriyas
ittu nAm mudiyOm: we will not decorate our hairs with
malar: flowers
malai iTTu: refers to karmayogam
Also, they have natural fragrance since they are "Padminis",
not "Sangini" or "ChitriNI" or "hastini" type of ladies
SeyyOm: we will not do
Seyyaadhana: what is proscribed in the Sastras. It also includes
doing what is prescribed in the Sastras because both are the commands
of the Lord.
What are Seyyadana?
Bhagavad apachharam
Bhaagavata apachaaram
Asahya apachaaram
Akritya karaNam
Kritya akraNam
SenRu OdhOm: we will not go about carrying tales and spreading
thee kuRaLai: vain gossip
Some people interpret this as "TirukkuraL". This is not correct.
kai kATTi: we will give; "Kai Kaatti" implies that when one is not
able to offer any gifts, they themselves being so poor. In this
context, it may mean that they can point to someone who would be in a
position to provide the seekers what they want.
aandhanaiyum: to the best of our capacity; "Aanthanaiyum" would
mean 'to the extent of one's capacity'. In Tamil, it
is "Eyanravarai".
Cf: Sraddhayaa dEyam, sriyaa dEyam, hriyaa dEyam"
aiyam:
? alms to those who don't ask (but need or deserve) refers to
Bhagavad Arpanam (Dedication to Bhagavaan)
? "Aiyam" is said to mean gifting to great Mahans who make no
efforts for their livelihood but are content to live on whatever they
get as a Prasadam of Bhagavan (Vide "Somber" used in connection with
Prapannas (Kritakrityas) who have nothing else to do;
? Aiyam also means "Doubt".
What is the doubt here?
After giving everything, the donor still entertains the doubt whether
enough had been given. This is known as "Vadaanya:" in Sanskrit which
means asking the recipient to spell out whether anything more is
needed.
Our Achaaryas explain that this is the distinguishing characteristic
of both PerumaaL and Thaayaar that when one surrenders at their feet,
they give away everything including the Supreme bliss of mOksham and
feel that they had not given adequately!
piccaiyum: and alms (bhiksha) to those who seek.
Refers to BhAgavata Arpanam (Dedication to Bhaagavatas) and Athithi
Satkaara one of the Pancha Maha Yagjnas of a Grihasta;
Also, indicates 'Goptrutva Varanam' and 'Karpanyam'
"Pitcahi" indicates the "Bikshai" offered to Brahmacharis and
Sannyasis who are supposed to live by procuring rice and grains by
way of 'alms' only.
ENNi: We will always consider
AaRu: ways
Uyyum: of our spiritual upliftment; refers to '"Bhara Samarpanam'.
Ugandhu: and be happily. reveals "MahaViswaasam'
Unlike the penance of Indrajit and others performed Nikumbala yaagam
for destruction of life, the penance of the Gopis is for 'soul
saving'.
This is said to refer to Dwaya Mantra consisting of 6 words (Aaru).
Uttamur Swami explains that the 6 items to be followed as
? Anukulya Sankalpam are
(1) Aadi.
(2) Paadi,
(3) Neeraadi,
(4) Aiyam Ittu,
(5) Pitchai Ittu, and
(6) Ugandu.
? The 6 items to be avoided as Patikulya Varjanam are
(1) Nei UnnOm,
(2) PAl UnnOm,
(3) Mai Ittu EzhudhOm,
(4) Malar Ittu NAm MudiyOm,
(5) Seyyaadhana SeyyOm,
(6) Theek Kuralai Senru OdhOm.
Swapadesa Artha: (Underlying meaning)
According to our AchAryas the entire Verse is said to denote all the
five angas of Prapatti thus:
1. Anukulya Sankalpa as evidenced from the words "Aadi", "Paadi",
Neeraadi" etc
2. Pratikulya Varjanam as indicated by the expressions "Seyyaathana
SeyyOm" and "Thhekkurlai SenrodhOm" etc.
3. Mahaviswasam as brought by the word "Uganthu" which means the
great faith that the Lord will never forsake SaraNAagaths.
4. Aakinchanyam as gleaned from the word AIYAM which in Tamil is
equated with "Kai Mudhal IllAmai" The 'doubt' or 'suspense' which are
the ordinary meanings of Aiyam are said here to refer to the state of
mind in which one feels one's incapacity or helplessness, which goes
by another expression viz. KArpaNyam and
5. Goptrutva Varanam as revealed by the word "Pichai" where the
Prapanna is said to be begging. Begging what? Begging to be saved
from Samsaram- a formal request.
Sookshma Artha: (Subtle Meaning)
"Aiyam" and "Pichai" are taken as Paryaya Padas (equivalents) and
said to mean just the gifting to the deserving. The word Aiyam is
said to refer to the testing of the supplicant to see if he/she
deserves the gift. "Pichai" refers to the actual gifting after the
suitability of the recipient is determined.
What is gifted?
It is nothing but "Krishna Anubhavam" In this context, it is said to
refer to an Achaarya who is expected to test the would-be Sishya
before imparting this Anubhavam. This is indicated by "Aiyam"
Who deserves?
The one who approaches the Achaarya in the spirit advised by Lord
Krishna when he said
"Tad Viddhi PratipAdena Pari PrasnEna SEvayA" (BG.4.34) and in which
Arjuna sought instruction by pleading "Sishyas Thae Aham Saadhi MAm
TvAm Prapannam"(BG2.6).
Once satisfied, the Achaarya is expected to impart "Atma GnAnam" to
the best of his knowledge and ability without any reservation which
is what the word "Aanthanaiyum" indicates. If the Achaarya feels he
has not been able to convey as effectively as he desired, he may
direct the Sishya to another Achaarya who will be better able to
explain- and this is indicated by the term "Kai Kaatti"
Para Artha (Deeper meaning): "Aiyam" is said to refer to "Bhagavad
Vaibhavam" and "Pichai" to "Bhaagavata Vaibhavam" A Prapanna is
expected to remember constantly his SEshatvam to BhagavAn and
BhAgavatas.
43rd Jeeyar's Nirvaham:
He calls those who consciously realize and practice these SEshatvams
as "Dharmishtas"
44th Jeeyar's Nirvaham in his "Subodhini":
"Aiyam" Gifts bestowable on the highly deserving folk; dedicating to
the great whatever one can WITHOUT EXPECTING ANY RETURN
"Pichai": Gifts bestowable on ordinary folk. We should offer food
without
saying no because hunger is the same for all irrespective of caste or
other distinctions
"Aanthanaiyum" To the heart's content of all kinds of folks mentioned
above.
"Kai Kaatti" Even pointing to a source of resource is deemed equal to
gifting directly.
This aspect of Kaikaatti can arise in different circumstances:
- When one has the intent to give but does not have the means, one
can point to another;
- When one has both the intent and the means, yet does not feel
having given adequately, one can point to another who will be able to
complement
- When one in either case recommends to another that a gift to the
deserving supplicant will ultimately please the Lord and thus induce
another to contribute.
- When one has the means but not the intent, one can point to another
- When such a one directs the supplicant to another only with the
intent of making that 'another' to 'spend and in the process get
impoverished' to that extent~
This "Kai Kaatti" is illustrated by a story. When someone asked
Dharmaputra some water to slake his thirst, Dharmaputra did not have
water ready on hand. So, he pointed his index finger towards a nearby
body of water. The supplicant proceeded to the source and quenched
his thirst. When Dharmaputra was 'walked through' the Narakas, he
felt intense thirst and asked for some water. Yama, the Lord of death
who was his tourist guide, asked him to suck his index finger. And,
mysteriously, Dharmaputra sensed water flowing from his finger into
the throat and got satiated. The moral of the story is that when one
is not able to help, even pointing to a source of help is a 'punyam'
that can save a person in times of need. That is also "Dharmam" which
can perform the act of 'Thalai KAkkum"
Srimad Andavan Swami's Nirvaham:
While gifting, the Prapanna should not have the AhamkAram implicit in
the thought that 'he is the giver' but should have the 'bhAvam' or
attitude that it is the Lord who gives and that he is only an
instrument in the act; Give to whom? "To Adiyars" says Andavan
Sri Prathivadi Bhayankaram Annangarachariar Swami's Nirvaham:
"Aiyamaavadhu Bhagavad Sannidhiyil BhAgavata Vaibhavamum, BhAgavata
Sannidhiiyil Bhagavad Vaibhavamum Yathaa Sakti Solla VEnDiyathu"
meaning that one should remember and relate the glory of the
BhAgavatas while in the precincts of BhagavAn and the glory of
BhagavAn in the midst of BhAgavatas. While explaining "Aiyam", he
asks what is in 'doubt'? And, answers saying that one should
entertain doubt constantly that in spite of offering gifts to the
best of one's capacity and to those worthy of gifting that what he
had given is so meager and inadequate- another dimension
of 'Aakinchanyam'!
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2. TIRUPPAVAI PASURAM # 2:
ENGLISH VERSE TRANSLATION
(MS. SHOBA RAMASWAMY)
"Dwellers of the Earth!
Will you hear
What we undertake
For the penance of the maidens?
Singing the praises
Of the Lord
Who sleeps
On the Ocean of milk,
We will not partake of ghee or milk,
Bathing in the early morning,
We will not apply
Khol to our eyes
Nor plait our hair
With flowers
Will shun disobedience,
Carry no tales,
But handing
Charitable aid
To mendicants
And beggars.
To our capacity,
We will think good thoughts
And find fulfillment.,
Oh! My Maidens!"
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