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 # 35 dated 13th January 2006
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IN THIS ISSUE:
1. TIRUPPAVAI PASURAM # 29
SIRRAM SIRU KAALE
(ANBIL RAMASWAMY)
2. TIRUPPAVAI PASURAM # 29
SIRRAM SIRU KAALE
ENGLISH VERSE TRANSLATION
(MS. SHOBA RAMASWAMY)
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ISSUES RELEASED
So far, 211 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
34 Issues of Vol. 7
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TIRUPPAVAI PASURAM # 29
SIRRAM SIRU KAALE
(ANBIL RAMASWAMY)
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Tiruppavai 29 siRRam siRu kaalE
siRRam siRu kaalE vandhu unnai sEviththu * un
poRRaamarai adiyE pORRum poruL kELaay *
peRRam mEyththu uNNum kulaththil piRandhu * nee
kuRREval engaLaik koLLaamal pOgaadhu *
iRRaip paRai koLvaan anRu kaaN gOvindhaa *
eRRaikkum Ezh Ezh piRavikkum * un thannOdu
uRROmE aavOm unakkE naam aatcheyvOm *
maRRai nam kaamangaL maaRRElOr embaavaay.
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? This is the last Paasuram in Tiruppavai in which Andal speaks in
her role as a GOPI in ayarpaaDi. The next one "vangak kaDal" is in
HER OWN words (taanaana tanmai)
? In the previous Paasuram, they explained the Svaroopam of a
Prapanna. In this, at long last, they spell out what exactly they
want. In other words, they explain what they mean by the oft repeated
term "Parai"
? They now make it clear that what they need is the constant,
continuous, faultless service in the company of and at the feet of
the Lord forever (pErinbam) and absolute and total detachment to
sensual enjoyments (sitru inbam)
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siRRam siRu kale vandhu unnai sEviththu:
Having come here in the early hours of the morning and worshipped,
adored, served you
? This reveals their "tvara" or eagerness to express their intense
love to KrishNa that made them come so early in the morning unmindful
of the snowfall.
? It also suggests that "Now that we have reached you, the time has
arrived for our union with you and there is very little time to
remain separated anymore"
? They seem to say: "You will be shortly leaving for Madurai. So, the
time left for our samslEsham here is "siru kaalam"
? Considering the long and numerous lifetimes we have undergone so
far with the time that we now spend together, the latter seems to
be "siru kaalam"
? When we go to Tirumalai, the waiting time in the line seems
unending but while we go near the Bangaaru vaasal paDi, the time we
are allowed in the midst of "jerugu, Jerugu" is but a split second!
(siru kaalam)
? May be, she suggests that the time taken for performing PrapaTTI is
done within a very short (siru kaalam) compared to Bhakti.
? What is "sitram siru kaalai"? ? It is morning - only when we secure
Bhagavad Jnaanam.
? The period from the moment of doing PrapaTTI to the moment of
leaving this mortal coil is "Ushat kaalam" for the Prapanna.
Thereafter, it is all bright day when Nityasooris watch the Lord
unabatedly "sadaa pasyanti soorayah"
? Do we not say "Good morning" to friends whom we meet for the first
time of the day, whatever the actual time we meet them?
? "vandhu unnai sEviththu": "Do you remember how during Rama
Avataara, you felt sorry for making the Rishis walk up to you for
requesting protection and you told them that you should have taken
the initiative to go to them. See! We have come likewise now
(vanthu). You don't let go this opportunity and then regret!"
? "Should you not show the same sense of urgency that you showed to
GajEndra and VibheeshaNa? Hurry up!"
? "Unnai": "You. What kind of "You"? You said that you would even
give up your life and even PiraaTTi, if need be, in rushing succor of
Aasritas. Remember this!"
? "SEviththu": "You expect only friendship (mitra bhaavEna
sampraaptam). You do not expect even "sEvithu". But, we have done
this also. What are you waiting for?"
?
un poRRaamarai adiyE pORRum poruL kELaay:
Listen! Our purpose in praising your golden lotus feet
? "kELaay": Like Acharyas who command the Sishyas to listen
carefully, the gOpis command KrishNa to lend His ears to their
submission of their sEshatvam to Him.
? That is why BhaTTar in his Tanian said: "paaraarthyam svam sruti
satas sira siddham adhyaapayantee"
? "un poRRaamarai aDiyE": The golden lotus like feet: Even if we give
up His feet, His feet would not let us down.
? "pORRum poruL": "The very praising is its own reward. We have not
come to ask for anything else. We have come to do "mangaLaasaasanam"
for you"
peRRam mEyththu uNNum kulaththil piRandhu:
Having been born in the clan (of cowherds) and subsisting by rearing
cattle and eating
? "Remember", they say: "Why leaving your Param abode, you came all
the way down to be born amidst the cowherd community engaged in
tending to cows?""
? "Like a farmer who improvises a hut in or near the field where he
is farming, you have come to live amidst us for doing your duty of
protecting us"
nee kuRREval engaLai koLLaamal pogaadhu:
you shouldn't reject our selfless, loving, personal service
? "If, having come to us, you do not accept our kainkaryams here, the
very purpose of your Avataaram will be laid a total waste. Think
about it", they seem to say.
? On hearing this, KrishNa offered a drum to them.
? What is "kuRREval"? As per Uttamur Swami, it is kuru + Eval (i.e)
Sakhyam: That which is capable of being done and what ought to be
done. In other words, "aagjnaa kainkaram"
? It is only doing what the master orders that can be called
kainkaryam, not what WE like to do.
? Initially, LakshmaNa seems to have regretted his finding fault with
KaikEyi for sending Rama to forest for 14 years. Later, however, he
regrets why she had not banished Rama for 100 years because he
himself would have the opportunity to do all kinds of services to
Rama exclusively and for long - whether Rama was awake or whether he
slept. "aham sarvam karishyaami jaagratO svapatOpi vaa". He would be
missing this opportunity in AyOdhya because, lot of others would be
there to do Rama's bidding and he would have to share kainkaryams
with them.
? But, whether he did as promised is another question. For example,
He did not stay with Sita as ordered.
? "koLLaamal pogaadhu": KrishNa expresses a doubt that if He being
Purusha, and the girls were around, he might slip from his resolve -
like Arjuna for whom Subadra came to do service and Viswamitra when
MEnaka came to do service for him. The gOpis reply that since He is
Parama purusha and all others are feminine in relation to him
(sarvEtaraah stree svabhaavaah) and attaining him is the only
Purushaartham for all, there was nothing repugnant about their coming
to serve him and his accepting their service.
? "Did you not create a Oorvasi from your thigh to humble Indra who
sent apsaras to entice you when you were doing Tapas as Nara and
NarayaNa/? You are not the one to be distracted by such silly
temptations. So, do not reject us (koLLaamal pOgaadu)"
iRRai paRai koLvaan anRu:
It is not to get the drum for today
? "Oh! KrishNa! Can you not comprehend what we mean by "parai". Take
it from us that it is NOT the drum that you offer now that we want.
When someone asks for water, does it mean water alone? Does it not
mean that they need food also to go with water?"
? "Because you were born in our midst as a cowherd, may be you have
become one like us, unable to understand what we actually want. Take
it; it is not drum that we are going to take from you!"
? "If you were Rama you will have "ingitam" mental alertness to know
what we want. (ingitaas cha kOsalaah). After all, you seem to have
imbibed the ignorance being one with us as cowherds"
kaaN govindhaa:
Look! Govinda!
? "See! "Parai" is only a pretext to meet with you. What we want
actually is constant, continuous, faultless service in the company of
and at your feet forever (pErinbam) and absolute and total detachment
to sensual enjoyments (sitru inbam)"
? GOvinda! has several meanings: The main meaning is Protector,
Preserver
- He preserved the Vedas by separating the essence in Hamsa Avataara
- He brought to light the greatness of the Vedas in Hayagriva
Avataara
- "Go" means Protector (rakshakan). He is also Veda Rakshakan in
Matsya Avataara
- He protected the celestials at the churning of the milky ocean in
Koorma Avataara
- He resurrected Bhooma devi in Varaaha Avataara
- He protected Prahlada in Nrisimha Avataara
- He protected Mahaabali and Indra all at once in Vaamana Avataara
- And, many more
? "GOvindaa!" This is a favorite name for Andal. Do you know why?
- It is because, the word Go + vin + daa includes her name also "Go +
daa"
- Because, GOdavari has GOda in its name, it has become auspicious
and got rid of the odium attached to it for not revealing the
whereabouts of Sita when Rama specifically asked for the same
-
eRRaikkum Ezh Ezh piRavikkum:
For ever seven upon seven (i.e., endless) births
? "Ezh Ezh piRavikkum": does not mean 7 x 7 =I or 7+7== 14. It
means "ezhum ezhum piravikkum" (i.e) the countless series of births
that arise incessantly, and forever.
? It is said-
Soorya syaiva tu yO bhaktah sapta janmaantaram narah
Tasyaiva tu prasaadEna rudra bhaktah prajaayatE/
Sankarasya tu yO bhaktah sapta janmaantaram narah
Tasyaiva tu prasaadEna vishNu bhakah prajaayatE //
Meaning that "One has to spend several seven lives like worshipping
Soorya, graduating to worshipping Rudra and finally graduating to the
worship of VishNu before securing mOKsham. "Please do not go through
this laborious process. Accept us directly right here and now"
un thannOdu uRROmE avOm:
We will be definitely related with you
? "Like PiraaTTi who appears with you always, we also desire to be in
your company and like to do our Kainkaryams incessantly"
dEvatvE dEva dEhEyam, manushyatvE cha maanushee"
? "maataa pita bhandu braataa nivaasa charaNam suhrid gathir
naaraayaNah"
? We have already seen the nine kinds of our relationship with the
Lord -
? It should not be as if you gave your grace because of our bidding;
it should be like your giving on your own accord out of your
own "nirhetuka kripa"- Causeless mercy.
? "un thannOdu uRROmE avOm": "When Rama went on exile, all the
citizens followed him and none remained in AyOdhya. There were,
however, some who remained back. Who were they? They were the trees
and shrubs that could not move because they were immobile says
Kamban. We are not like these Sthaavarams. We will be one with you
and follow you wherever you are"
unakkE naam aatcheyvOm:
We will be your slaves (aaL == slave) only to you
? How? - "ozhivil kaalam ellaam uDanaai manni vazhuvillaa aDimai
seyya vENDum"
? "sarva dEsa, Sarva kaala, sarva avasthaa kainkaryam" is what we
seek"
? "kainkaryam" is derived from "kim kriyataam iti maam vada"- "Order
me as to what service can I do for you". That is the meaning
of "kinkaran", not what is popularly believed.
unakkE:
For you ONLY
? It should be noted that she does not use the word "UNAKKUM naam aaT
seivOm" but "UNAKKE" The elongation of "kE" is significant. "ONLY
YOU" and "EXCLUSIVELY YOU". No sharing with other dEvatas.
(Paativratyam)
? It does not, however exclude, Bhaagavatas who are dear to PerumaaL
maRRai nam kaamangaL maaRRu:
Change our other desires
? "Not only this. But we also pray that you redeem us from all other
desires that are truly hindrances (virOdis) to our association with
you as stated - like artha and kaama" ? "Seyal nanraaga thiruthip
paNi koLvaan"
? What are "virOdis"? They are identified as -
- Svaroopa virOdi: Dehaatma bramam, Thinking of only sensual
pleasures
- Saadhana virOdi Or Upaaya virOdi: Seeking other means
- Praapti virOdi: Thinking other deities as equal to or superior to
PerumaaL
- Purushaarta virOdi: Imagining other kainkaryams as superior to
Bhagavad-Bhaagavata kainkaryams
- Praapya virOdi: Imagining as mere humans, the various Avataaras in
Vibhavam and imagining that Archaa Moorthis as made of stone and
metal and that they are not capable of saving the soul and imagining
Achaaryas as being just as human as we ourselves because they appear
in flesh and blood and live in our midst.
? Those who have "kaamam" (desire) will not have detachment
(vairaaghyam) even if they live in a forest in seclusion; On the
contrary, those having Vairaaghyam will not be affected even in the
midst of temptations.
? A hermit living opposite the house of a dancing girl was always
thinking of her lowly occupation by taking pity on her. The dancing
girl in spite of her occupation was always admiring the virtuous life
of the hermit. This constant remembrance of mutual situations had the
effect of effecting a "transfer entry" of puNNyam and Paapam as
between them!
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? In Svapadesam: There are 5 things that we ought to know.
They are -
1. Svaroopam of Paramaatma
2. Svaroopam of the Jeevaatma
3. The means for the Jeevaatma to obtain Paramaatma
4. The result of such coming together and
5. The obstacles that stand in the way of such coming together.
? Our Poorvachaaryas have succinctly put these concepts as
"praapyasya brahmaNO roopam,
praaptus cha pratyak aatmanah,
praapti upaayam, phalam chai va tathaa
praapti virOdhi cha vadanti sakalaa
vEdaah sa itihaasa puraaNaa cha"
? And, in Tamil ?
"mikka irai nilayum, meyyaam uyir nilayum, thakka neriyum,
thaDaiyaagi thokkiyalum, oozh vinaiyum vaazhvinaiyum"
? Andal brings out all these thus -
- unakkE: Brahma svaroopam
- un thannOdu uRROmE aavOm: Jeeva Svaroopam
- nee kuRREval engaLai koLLaamal pogaadhu : Upaaya Svaroopam
- unakkE naam aatcheyvOm: Phala Svaroopam
- maRRai nam kaamangaL maaRRu: VirOdhi Svaroopam
? Another interpretation is-
- UnthannOdu utrOmE aavOm: denotes "PraNavam"
- Matrai nam KaamangaL maatru: denotes "Namah"
- UnakkE naam aaT seivOm: denotes " NaraayaNaaya"
Thus, this Paasuram reveals "Moola mantra artham"
? In this Paasuram, as per 6000 paDi vyaakhyaanam-
- "GOvinda" denotes "akaara artham"
- "unakkE" denotes "ukaara artham"
- "naam" denotes "makaara artham"
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2. TIRUPPAVAI PASURAM # 29
SIRRAM SIRU KAALE
ENGLISH VERSE TRANSLATION
(MS. SHOBA RAMASWAMY)
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THE MAIDENS' PLEDGE
"At the very break of day
We come to worship you
Oh! Listen as we sing always
The glory of your golden-lotus feet!
If you are born
Into our cowherd clan
Don't desist from making us
Your servitors
And thus granting
This very instant
Our salvation
See then, Oh! Govinda!
Forever and through
The seven-fold births
Your's we pledge to be
To you alone our bondage
All other desires transform.
Oh! My Maidens!"
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