You are here: SriPedia - SriRangaSri - Archives - Dec 2005

SriRangaSri List Archive: Message 00191 Dec 2005

Dec 2005 Indexes ( Date | Thread | Author )

[Date Prev][Date Next][Thread Prev][Thread Next]


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//
===============================================================
SRI RANGA SRI Vol. 07 / Issue # 08 Dated 17th December 2005
===============================================================
IN THIS ISSUE:
1.      TIRUPPAVAI PASURAM # 2: 
        "VAIYATHTHU VAAZHVEERGAAL"
        (ANBIL RAMASWAMY)
2.      TIRUPPAVAI PASURAM # 2:
        ENGLISH VERSE TRANSLATION
        (MS. SHOBA RAMASWAMY)
===============================================================
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
============================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
============================================================
1.      TIRUPPAVAI PASURAM # 2: 
        VAIYATHTHU VAAZHVEERGAAL
        (ANBIL RAMASWAMY)
--------------------------------------------------------------------
 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'!

----------------------------------------------------------------------
--------------------------------
To Continue
===================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
===================================================================

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!"
=====================================================
To Continue
===============================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
===============================================================








------------------------ Yahoo! Groups Sponsor --------------------~--> 
Join modern day disciples reach the disfigured and poor with hope and healing
http://us.click.yahoo.com/lMct6A/Vp3LAA/i1hLAA/VkWolB/TM
--------------------------------------------------------------------~-> 

 
Yahoo! Groups Links

<*> To visit your group on the web, go to:
    http://groups.yahoo.com/group/SriRangaSri/

<*> To unsubscribe from this group, send an email to:
    SriRangaSri-unsubscribe@xxxxxxxxxxxxxxx

<*> Your use of Yahoo! Groups is subject to:
    http://docs.yahoo.com/info/terms/
 



[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
srirangasri-subscribe@yahoogroups.com
To subscribe to the list