Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Dear Bhaktas,
As we approach the conclusion of the Marghazhi mAsam, adiyen wishes
to share a few reflections on the 30 delectable Tiruppavai verses
composed by Andal. Testimony to the sacredness of Marghazi masam can
be found in Lord Krishna's Bhagavad-gIta declaration "mAsAnAm
mArghashIrshOham" (among the months I am the MargashIrsha).
Therefore, Andal found it most appropriate to bless us with the
Tiruppavai (Bhagavati Gita) during this month. Perhaps the Lord
himself favored this month in anticipation of His Union with Andal
at the conlusion of the Tiruppavai verses.
Tiruppavai is rightly considered as the seed of the Vedam due to the
fact that the first 17 verses encapsulate the entire karma khAndam
of the Vedam, while the latter 13 verses succinctly embed the jnAna
khAndam (Upanishads).
In the nAchhiyar tirumozhi, Andal elaborates upon the wedding
ceremony in the VaraNam ayiram verses. Specifically, the Sapthapadhi
(7 steps), an important part of the wedding ceremony are discussed
with respect to the following points:
(1) May Lord VishNu bless the newly wed bride so that She brings
a doubling in the grains and food in her husband's household
(2) May Lord VishNu bless the bride so that she ensures good
health (the ability to partake of the food), thus summarizing the
Upanishadic message "AshishtO drudiShtO baliShta:
(3) May Lord Vishnu bless the bride to ensure that festivities
such as Rama Navami, Sri Jayanthi, Acharya Tirunakshtram et. al are
celebrated with great pomp and splendour
(4) May Lord VishNu be with the bride so that members of her
husband's household live in harmony-even if there is a conflict may
the bride bring about reconciliation
(5) May Lord VishNu bless the bride so that she ensures an ample
supply of milk, butter, ghee, and yoghurt, through the presence of
healthy cows that are milked everyday in her husband's houshold
(6) May Lord VishNu bless the bride so that all the fruits and
vegetables growing in the six seasons are available in plenty in her
husband's household
(7) May Lord VishNu bless the bride so that yagas involving
Ritviks, Hotas, Udgatas, and Brahma (the priests well versed in the
Rg, Yajur, Sama, and AtharvaNa Vedam, respectively) and Agnikaryam
are performed in the household without interruption.
These 7 points are a consummate illustration of the Vedam
declaration "yathra nAsthi daDhimanThana GhOShA svAhA kruthEnA
havishA BhakArasthathralupyathE"
(A household bereft of the sound of churning butter and AgnikAryam
arising from the sound of svAhA is verily a forest-Bhavanam stripped
of the aksharam Bha).
In the Tiruppavai, Andal succinctly embeds the 5 angas and one angi
of SharaNagati, which is a loftier vivaham, i.e., Atma vivaham,
which are outlined below:
(1) anukUlasya sankalpa: I shall act only in ways pleasing to
Lord Narayana
(2) prathikUlasya varjanam: I shall avoid everything that
displeases him
(3) rakshishyathi vishvAsO: Lord Narayana will protect me at all
times under all circumstances
(4) kArpaNyam: I am entirely dependent on Lord Narayana for
everything
(5) gOpthruthva varnam: Without Lord Narayana I am a destitute
These aspects are emphasized in the Tiruppavai
salutations "nArayaNanE namakkE paratharuvAn" and "unakkE
nAmAcchaIvOm"
Firm adherence to the 5 angas and formally performing the Atma
nivedanam to Lord Narayana is angi of Prapatti. This is described by
Andal as nam pavai in the Tiruppavai.
The subject of SharaNagati invariably brings to the forefront Lord
Srinivasa standing majestically on top of the Venkatachalam hill-
raining his Daya on Bhaktas. Ten out of the twelve Azhwars have
rendered verses in praise of Lord Srinivasa. A common theme of their
outpourings is that of unconditional total surrender to His Lotus
Feet- the most poignant of them being the formal SharaNagati of
Swami NammAzhwar (Prapannajana kootasthar) through the famous
aghalaillEn salutation. Andal follows the path laid down by Swami
NammAzhwar through her Tiruppavai declaration of "mElayAr
seyvanagal". In this context Andal refers to the Lord of Seven Hills
as Govinda, which can be found in 3 places of the Tiruppavai
1. kUdArai vellusIr Govinda, where Andal brings out an
evocative summary of the feast in Her Wedding (Atma Vivaham to Lord
Narayana)
2. kurai onrum illAdha Govinda in the Karavigal Pinsendru verse
3. andrugAn Govinda in the first Sarrumurai verse
Let us focus on the beautiful Govinda namam. The term Govinda arises
from "gauh vindhayathIthi Govinda". The root gauh has several
meanings as is described below
1. Gauh denotes water. In the Matsya avataram, Lord Narayana
demonstrated the Vedam rk "NarayanE pravarthanthE" and "NarayanE
pralIyanthE" by creating and tiding over the waters of praLaya.
2. In the kUrma avataram, the Lord took on the form of a turtle
to support the Mandara mountain in the milky ocean. Therefore, he
inherited the name Govinda
3. The Upanishad pays its tribute to the Lord as Varaha, who
brought back BhUmi Devi from the depths of the ocean through the
Rk "udhruthAsi varAhENa krishNEna shatha bAhunA". Since the word
gauh denotes the earth, Varaha's upakaram for BhUmi Devi begets him
the sobriquet Govinda
4. As Narasimha, the Lord of the Vedam, He was glorified by
Prahlada and the other Devas. Gauh also denotes Vedam. Therefore,
Bhagavan Nrusimha begets the name Govinda.
5. As Trivikrama, the Lord measured the entire earth with His
Foot. As a result every sentient and insentient being on the earth
was graced with the touch of His sacred Foot, which exuded the
fragrance of Vedam. Swami Alavandar and Swami Desikan wax eloquent
about this aspect in the Stotra Ratnam and Daya Shatakam,
respectively. Due to this the Lord earns the title Govinda
6. As Parashurama, the Lord traveled the length and breadth of
the earth to rid Bhumi Devi of 21 generations of Kshatriyas.
7. As Balarama, he enhanced the beauty of the earth through his
many acts, which included dragging the Kaurava city of Hastinapura
near the river water in a fit of rage. Therefore, he begets the name
Govinda
8. In the Krishna avataram, the Lord protected the cows and the
residents of Gokulam from the fury of Indra by carrying the
Govardhana mountain on his little finger. As a result of this act,
he received the title Govinda (protector of the cows)
9. In the yet to occur Kalki avataram, Lord Narayana is
described in the VishNu purANam as one who traverses the length and
breadth of the earth riding a horse and holding a sword in his hand
as He establishes "Dharmam kArthayugam"
10. In the Rama Avataram, the Lord received numerous astras from
vishwamitra as described by Swami Desikan in the MahavIra Vaibhavam
salutation "bahumatha mahAsthra sAmarthya". The term gauh also
denotes weapon. Since Rama received instruction in the use of
numerous weapons, he fits the description Govinda
11. The term Govinda also refers to Lord VishNu, who was
responsible for Indra receiving the Vajra weapon made from the bones
of the rishi dadhichi. The Lord himself declares in the Bhagavad
gIta "AyuDhAnam aham vajram" and hence, inherits the name Govinda
12. The term Govinda also denotes the Lord who grants mOksham
and thus befits Lord Narayana, whose sole privy is the granting of
Moksham.
We may remeber that the 7 khAndams of Vedam transformed themselves
into the 7 hills that bear the Lord's Feet.
Andal beautifully captures these aspects in the Tirppavai
salutations outlined above. May the Lord of Seven Hills (Govinda),
edify, enrich, ennoble, and elevate all of us.
Namo Narayana,
SriMuralidhara Dasan
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