Thiruppavaiyum Archavatharamum - Sri. U.Ve. Tirupathi Krishnamacharyar Swami

[ Source - Mudaliyandan Svami Shashtyabdapoorthy malar 1981 ]

Dedicated Links to Zoom and Read:

Page1                      Page2                      Page3                    Page4

Sri SVNB thanks everyone who participated in Thiruppavai Maanaadu on January 1st 2012 at Triplicane Sri Vanamamalai Mutt. Promptly the function began at 9:15 AM with the release of "Emperumanar Dharsana Naatkurippu" by Srimad Paramahamsethyadhi Sri Perumpudhur Ethiraja Jeer Swami. There were excellent Thiruppavai discourses from Sri. Elayavalli Sriraman Swamy, Sriman. Elayavalli Geethacharyan (6 years), Sri. Thenthirupperai Aravindha lochanan Swamy and Sri. Akkarakkani Srinidhi Swamy on Sri Andal Pasurams. The program also included Thiruppavai Competition and more than 55 children participated and sang the beautiful hymns of Thiruppavai. Prizes were distributed to the winners and participation certificates were given to all the participated children. It was indeed a memorable event and we would like to thank all the organizers, sponsors, participants, upanyasakas and judges for the event.

Please find the photo album containing some pictures from this Thiruppavai Maanaadu function.

adiyongal,
SVNB Office bearers and Executive Committee

SrI:

SrImatE rAmAunjAya nama:

SrImath varavara munayE nama:

mAyanai mannu pAsuram:

In her fifth pAsuram, AndAL sings the glories of SrI kriShNAvatAram including that of His thirunAmam (name) and associates. In this regard, the svApadEsArthams of certain phrases are very enjoyable. Below are glimpses of thiruppAvai vyAkyAnam for select words of the fifth pAsuram that are relevant to the context.

(Please note that this series is only a thematic presentation of select excerpts from the thiruppAvai vyAkhyAnam)

SrI kannan thirunAma vaibhavam

பெண் பிள்ளைகளிலே ஒருத்தி, “நாம் இப்படியே கனக்கப்பாரித்துக் கொண்டு இழியாநின்றோம்; நமக்குத்தான் இது தலைக்கட்டுகைக்கு விஸ்வாஸமென்?

அநாதிகால ஸஞ்சிதமான கர்மங்கள் இதுக்கு விரோதத்தைப்

பண்ணாதோ? “ஸ்ரேயாம்ஸி பஹுவிக்நாநி” அன்றோ? என்று பிரஸ்நம்பண்ண;

அவர்களில் வேதாந்தஜ்ஞானம் உடையால் ஒருத்தி

“நாம் நம்முடைய விரோதிகளைப் போக்கிக்கொண்டு வந்து இதிலேயிழிகை என்று ஒரு பொருள் இல்லை; நமக்கு அடைத்த பகவத் அநுபவத்தைப் பண்ணா நின்றால்,

சேர்பால் போகரூபமாகப் பால் பருகும் அவனுக்குத் தன்னுடைய பித்தம் போமாபோலே,

இவை தன்னடையே விட்டு ஓடிப்போம்”

While observing the nOnbu vratam, a damsel in gOpimArgaL gOShTi questions as to whether they would be able to successfully complete the vratam. Considering the group to be merely cowherd damsels not knowing anything but butter and milk, she wonders what would happen if they were struck with an obstacle in course of their vratam. It is explained that this particular gOpikA was one who was well-learned and ripened in the knowledge of vEda-vEdAnatAs (she was vEdAnta gyAnam uDaiyavaL). Was there such a personality in our itihAsAs? This gOpikA is compared to SrI sumithrA pirATTiyAr, the mother of lakshmaNa and shatrughNa. In rAmAyaNa, SrI kausalyai cries and laments upon SrI rAma’s leaving to the forest. Seeing this, sumithrA consoles kausalyai, stating that no one could harm rAma as there was no one superior to SrI rAma in both knowledge and strength. Owing to such knowledgeable preaching, sumithrai is considered to be a scholarly woman, knowledgeable of the vEdAntAs.

It is said, “shEyAmsi bahu vighnAnI bhavanti mahatAm api” – when one endeavors to perform good activities, impediments automatically find their way in. This can be seen in SrI rAmAyaNam. As SrI dasharatha maharAja contemplated on the arrangements for SrI rAma’s pattAbhishEkam (coronation), the ayOdhyAvAsIs expressed excitement about the glorious event and SrI vashiShTa mahariShi found a suitable day for the ceremony. While all these arrangements were made and that too for the supreme Lord, SrI rAma, an impediment arose, which obstructed the ceremony. Quoting this episode and stating how the unimaginable happened in the case of SrI rAma, the above described gOpikA asks what would happen if any stumbling block came their way in course of the nOnbu.

Tending to her question, it is explained that the only way to drive out any obstacles in the path of our kainkaryam service is by chanting the names of emperumAn (“mAyan dAmOdaranai cheppu”). To make clear this point, an example is stated. A person suffering from bile disease is advised to drink ten glasses of milk a day, which excites him. As we begins to drink milk, his disease simultaneously begins to get cured; it is not that he drinks milk today and his disease begins to cure a few days later. Just as how the process of healing takes place simultaneously as one takes the medicine (pAl kudikkum nOyu thIrumA pOlE), the obstacles disappear when we take to the chanting of emperumAn’s thirunAmangaL. Such is the greatness of the holy name!

SrI yamunai prabhAvam

திருவடி திருவநந்தாழ்வான் போலே கருத்தறிந்து அவ்விருளிலே கிருஷ்ணனை ஏழுந்தருளுவித்துக் கொண்டுபோக,

முழங்க்கால்மட்டாக வற்றிக் கொடுத்த ஸுத்தியைச் சொல்லுகிறது.

பிராட்டி சரணம்புகவும் ராவணபயத்தாலே அஞ்சி இருந்த கோதாவரி பொலன்றிக்கே; கம்சன் மாளிகைநிழல்கிழே வற்றிகொடுத்தபடி,

தூய்மை ஆகிறது பகவத் ஸ்பர்ஷமிறே!

In this pAsuram, AndAL says “thUya perunIr yamunai thuraivanai”. yamunai is described as “thUya perunIr”- divinely pure/holy. When one is said to be pure and sacred, it is a connotation that the other is not. Here, SrI yamunai is referred to as “thUya perunIr”; could there be a river that is not so? Here the implied reference is to river gOdhAvari. While yamunai is glorified as sacred, gOdhAvari is described as not sacred. When SrI sItA pirATTiyAr was kidnapped by the demoniac rAvaNan to lankA, she pleaded to gOdhAvari on her way to inform SrI rAma that rAvaNan had taken her away. However, when SrI rAma and SrI lakshmNa traversed the forests, looking for SrI seethai, asking the trees, flowers and rivers for the whereabouts of pirATTiyAr, gOdhAvari remained silent, not sharing any detail with SrI rAma, owing to fearing from rAvaNan. This is why gOdhAvari is not regarded as sacred.

In contrast to gOdhAvari, how was SrI yamunai? In the month of Avani, when rain was pouring down and the rivers were overfilled with water, SrI vasudEva, carrying his little kriShNa in a small basket, took to crossing the river to leave kannan at gOkulam. During this time, SrI yamunai paved way for SrI vasudEva by drying up until his knees so he could corss the river without any trouble.

SrI yamunai springs up in mathurA, right below the dwelling of kamsan. Not caring a bit for kamsa, SrI yamunai boldly rendered kainakryam to kannan and His father. However, gOdhAvari, which flows in Andhra pradEsh that is several hundreds of miles away in lankA, feared of rAvaNa and stayed quiet in the time of need! And, hence, SrI yamunai is befitting of the honor “thUya perunIr”.

The gOpIs glorify SrI yashOdhai pirAttiyAr

"இவனைப்(கண்ணனை) பெற்ற வயிருடையாள் என்ன நோன்பு நோற்றாள் கொலோ"

என்றும் நாட்டார் புகழ்ச்சியாலே பெற்ற வயிற்றுக்குப் பட்டங்கட்டினவனை.

AndAL says, “thAyai kudal viLakkam seydha dAmOdaranai”. Here, SrI yashOdhai pirATTiyAr is glorified by the gOpikAs. The gopikAs talk to themselves, saying, “How fortunate is yashOdhA! Who knows what nOnbu she performed that she was blessed with such a wonderful boy!”

Along the same lines, a reference is made to SrI rAmAyaNa, where in SrI vishvAmithra glorifies SrI kausalai pirATTiyAr. When taking SrI rAma and SrI lakshmaNa to the forest, vishvAmithra sings “kausalyA suprajA rAma pUrvA sandhyApravartatE…” to wake up SrI rAma in the morning. The manner in which vishvAmithra did so is described as, “unna pukku vAyai marappArai pOlE”- this refers to a hungry man, who, upon seeing wonderful delicacies would find himself absorbed in wondering how the delicious food was made rather than rapidly gobbling the food to satisfy his intense hunger. Similar to such a person, forgetting the reason underlying taking SrI rAma-lakshmaNa to the forest, vishvAmithrar stood completely mesmerized by the beauty of SrI rAma, leading him to wonder how fortunate was SrI kauslyai.

TRANSLATED from the works of Mūāyirappadi (swAmi Periyavāchchān Piļļai) & Ārāyirappadi (swAmi Azhagiya Manavāļā Perumāļ Nāyanār).

AndAL thiruvadiklaey sharanam | emperumAnAr thiruvadikaley sharanam| jeeyar thiruvadikaley sharanam

adiyaen varavaramuni dAsan,

Gopalakrishnan Gomadam Azhagiyamanvalan.

The deeper significance of Andal's Thiruppavai goes beyond the framework of the Gopis joining together for the performance of the Marghazhi Nonbu. In keeping with the convention of honouring devotees, Andal wakes up 10 Gopis in verses six to fifteen. But the message is to awaken the desire for God realisation in us. Interpreters have highlighted the references to the Azhwars in them.

Andal's tribute to Thirumangai Azhwar in the verse Elle Elankiliye is a brilliant summing up of all his unique achievements both in his lifestyle and in his exquisite prabandhams, pointed out Sri M. A. Venkatakrishnan in a discourse.

The blend of humility and possessiveness in his love to God lends a special charm to his hymns. As an expert warrior with his skill in archery and horse-riding, he had a colourful career in his early years when he served the king of Thiruvali. In appreciation of his valour, the king gifted him the kingdom of Thirumangai and hence his name Thirumangai Mannan.

His latent spiritual aspirations came to the fore when he sought the hand of Kumudavalli Nachiyar. She instigated him to become a Vaishnava and also to feed the devotees of the Lord on a daily basis for a year. The expenses for this made him adopt the role of a dacoit and he robbed travellers.

Once the Divine couple decided to initiate him into the devotional path and appeared as members of a marriage party. After collecting all the loot, found it impossible to lift the baggage. In a flash, the Lord revealed His greatness and infinite glory and he was instructed the Ashtakshara Mantra . This Azhwar's penchant for the Archa form of the Lord made him journey to the Divya Desams and he sang hymns on all those places he visited. With utmost honesty, he accepts his wayward life and wishes to seek God.

His hymns inspire sinners to repent and make good their lives. As Parakala Nayaki yearning for the Lord, this Azhwar's Nayaka/Nayaki Bhava is reminiscent of the love and longing of the Gopis. Andal hints at the unique way he adopts to woo the Lord, especially with the Madal .

Andal captures the Bhakti bhava of the simple folk of Ayarpadi in the Thriuppavai. They have gathered together in the morning and entreat the guards at Nandagopa's house to open the door. “We are only young girls of Ayarpadi. We need your help to open the gates so that we can have dharshan of Lord Krishna. We told Him of our Nombu and we have come to collect the items for the Nombu which He had promised earlier. We are of pure heart and we have come to wake up the Lord,” they acknowledge in a humble tone.

Andal underscores the fact that Nandagopa was fortunate to be the father of the Supreme Being Who is the father of the entire creation, pointed out Sri M. A. Venkatakrishnan in a lecture. When the Lord chooses to take an incarnation, He decides His father as well and it is a great honour God confers on him.

In Rama Avatar, God chose to give Dasaratha that status. Rama was born in palatial security and Dasaratha's kingly accoutrements were keeping constant vigil on Rama and His brothers. In Krishna Avatar, Krishna was born in a prison in the enemy's camp and had to be transferred to a safe place in Nandagopa's custody. There were dangers to the life of the child from many unsuspecting sources — such as a crane, a wasp, and an asura woman posing as a nursing mother.

In Azhwar's hymns, the image of Nandagopa as a protector and father who alone can save Krishna from dangers seen and unseen is highlighted. Andal too celebrates this Saulabhya of the Lord who is the sole protector of one and all. Yet He allows a Yasodha or a Nandagopa to believe that it is their duty to protect Him. God has guards to protect Him and those who are engaged in this task are extremely lucky. This is a prerogative of those who serve Him.

Devotion inheres in a person and brings about an inner transformation, when one only longs to be with the Lord. In the presence of the Lord, the only surging desire is to serve Him. A chance to serve the Lord is deemed to be the greatest fortune ever that can befall a devotee.

Source: THE HINDU

SrI:

SrImatE rAmAnujAya nama:

SrImath varavara munayE nama:

Azhi mazhai kannA pAsuram:

"த்ரவந்தி தைத்யா: ப்ரனமந்தி தேவதா:" என்கிறபடியே பகவத் ஸமாஸ்ரயணம் பண்ணினார்க்கு தேவதைகள் தாங்களே வந்து உபஸ்திதராகக் கடவரிறே;

In her fourth pAsuram, AndAL conveys an important sampradAya philosophy regarding the position of dEvatAs in connection with the adiyArs of emperumAn. AndAL denotes how the dEvatAs conduct themselves with SrI vaiShNavAs. Below are glimpses of thiruppAvai vyAkyAnam for select words of the third pAsuram that are relevant to the context.

The dEvatAs serve the bhAgavatAs

ஆழ்வானை ஒரு பட்டன், "தேவதாந்தரங்களை நீங்கள் கண்டால் பண்ணும் ஆசாரமேன்?

என்று கேட்க, "சாஸ்திரவிருத்தமாகக் கேளாதே கொள்ளாய்; தேவதாந்தரங்கள் உங்களைக் கண்டால் பண்ணும் ஆசாரமென்? என்று கேளாய்!" என்கிறார். "மறந்தும் புறந்தொழாமாந்தர் என்கையாலே".

The anya dEvatAs are such that they eagerly wait for the opportunity to serve the adiyArs of emperumAn since doing so (bhAgavatha shEShatvam) is verily their constitutional nature (svarUpam). A beautiful aithihyam is presented in this context. Once, a brAhmaNa approached swAmi koorthAzhwAn and asked him, “ How do SrIvaiShNavAs revere/treat anya-dEvatAs?”. Very spontaneously, koorathAzhwAn corrected him, saying, “ The way you have phrased your question is not in accordance with shAstrAs. The right question to be asked is- how do anya dEvatAs revere/treat SrIvaiShNavAs?". koorathAzhwAn said so owing to the fact that the dEvatAs highly regard and respect SrIvaiShNavAs and submissively approach them for kainkaryam.

yamarAjan warns his men

"நமனும் தன் தூதுவரைக் கூவிச் செவிக்கு"- ஒரு பாகவதன் பேரை ஒரு அபாகவதன் தரிப்பதும்,

அவனையும் யமன் கோஷ்டியில் பட்டோலை பார்க்க பெறாது".

திறம்பேன்மின் கண்டீர் திருவடி தன் நாமம்

மறந்தும்,புறந் தொழா மாந்தர் இறைஞ்சியும்
சாதுவராய்ப் போதுமின்கள் என்றான் நமனும்-

தன் தூதுவரைக் கூவிச் செவிக்கு.

yamarAja’s messengers typically have a care-free attitude. However, seeing their master’s distinctive behavior this time, they feared there might be something important. Upon yama’s calling, they attentively arrived. These messengers (yamadhUtAs) had awkward appearances- they held ropes in one hand, the lives of 2-3 sinful people in the other and were ready to go and grab the sinful beings. After their arrival, yama secretively conveyed his instructions to them. He instructed them as follows, “Please not approach the devotees of emperumAn. Please do not even go near them. We do not have the authority to bring to this place the lives of adiyArs. When you come across an adiyAr, please remember to pay your respects and circumambulate them prior to returning (i.e. do pradakshinam)”. Such is how even the fierce dEvatAs such as yamarAja worship the adiyArs of SrIman nAryAna.

thirumazhisai pirAn’s striking words

In thiruchchandha viruththam, thirumazhisai pirAn says,

“netri petra kannan vinnin nAdhanODu pOdhin mEl

natravaththu nAdhanODu matrum uLLa vAnavar

katra petriyAl vanangu pAdha nAdha vEdha

nin patralAlOr patri matradhu utrilEn uraikkilE”

"நெற்றிபெற்ற கண்ணன்" என்று தேவதைகள் அனுவர்த்திப்பதாகச் சொல்லபடுகிற ஸர்வேஸ்வரன் அவதரித்து,

ஸர்வேஸ்வரன் பக்கல் கிஞ்சித்கரித்தவர்களுக்குப் பலஸித்தி இவர்களாலேயானால்,

"இங்கு

கிஞ்சித்கரித்தவர்களுக்குச்

சொல்லவேண்டாவிறே"

In this pAsuram, AzhwAr explains that indrA (vinnin nAdhan), brahma (pOdhin mEl) and the other dEvatAs, in the ways they have learned, offer their respects to the thiruvaDi (lotus feet) of emperumAn. While these dEvatAs submit themselves to serving emperumAn, emperumAn submits himself to the gOpIs, his topmost devotees; emperumAn, out of his wish, abides by the words of the gOpIs. Thus, given that their master is bound by His aDiyArs, the dEvatAs submit themselves to showing utmost respect to emperumAn’s adiyArs.

நெற்றிபெற்ற கண்ணன் விண்ணின் நாதன் போதின்மேல்

நற்றவத்து நாதனோடு மற்றுமுள்ள வானவர்

கற்ற பெற்றியால் வணங்கு பாத நாத வேத

நின் பற்று அலால் மற்றது ஓர் பற்று உற்றிலேன்.

AndAL commands parjanyan

ஆக இப்படி பகவத் ஸமாஸ்ராயணம் பண்ணினாரை இதரதேவதைகள் அநுவர்த்திக்கக்கடவராகையாலே, வர்ஷதேவதையான பர்ஜந்யன்,

"நாம் இச்சேர்த்தியிலே கிஞ்சித்கரித்து ஸ்வருபம் பெற வேணும்" என்று வந்து

நான் இங்குத்தைக்கு செய்யவேண்டும் அடிமையை நியமிக்கவேணும்" என்ன , செய்யக்கடவ படியை

"இன்னபடியும் இன்னபடியும்"(அதாவது, எப்படி பன்னனும், எப்படி பன்னனும் என்று கேட்க்க)

என்று கையோலை(Rules and Regulations Bookmark)

செய்து கொண்டுங்கள்!!

One among the dEvatAs is varuNa, also known as parjanyan. Similar to how brahma is given the duty of creation, rudhran- the duty of destruction, parjanyan is responsible for showering rain for the prosperity of the land and people.

Given that the dEvatAs show subservience to the aDiyArs of emperumAn, parjanyan desired to partake in AndAL’s gOShTi in their vratam to attain emperumAn. Thus, in course of AndAL’s pAvai nOnbu vrata, parjanyan submissively approached AndAL and her friends and inquired how he may serve them. Futher, he requested for detailed instructions to serve them. In response to this, the young girls did not beg but boldly commanded him to shower rain everywhere, irrespective of the pApa-punya vAsanAs of the places.

TRANSLATED from the works of Mūāyirappadi (swAmi Periyavāchchān Piļļai) & Ārāyirappadi (swAmi Azhagiya Manavāļā Perumāļ Nāyanār).

AndAL thiruvadiklaey sharanam | emperumAnAr thiruvadikaley sharanam| jeeyar thiruvadikaley sharanam

adiyaen varavaramuni dAsan,

Gopalakrishnan Gomadam Azhagiyamanvalan.

SrI:

SrImatE rAmAnujAya nama:

SrImath varavara munayE nama:

Ongi ulagaLAndha pAsuram-

In her third pAsuram, AndAL draws light to an important guNa of emperumAn, which is nicely implied by the word “uththaman”- emperumAn humbles Himself for the sake of His devotees and jeevAtmAs. Below are glimpses of thiruppAvai vyAkyAnam for select words of the third pAsuram that are relevant to the context.

Degrees of eminence

இவர்களுக்கு ஒரு உபகாரம் பண்ணினானாகவன்றிகே, தன்பேறாக நினைத்திருக்கும்படி;

பிறரை ஹிம்ஸித்துத் தன்வயிற்றை வளர்க்கவேணுமென்று இருக்குமவன்-அதமன்;

பிறரும் ஜீவிக்கவேணும்,நாமும் ஜீவிக்கவேணும் இருக்குமவன்-மத்யமன்;

தன்னை அழியமாறியாகிலும் பிறர் ஜீவிக்கவேணும் என்னும் இருக்கும் அவன்-உத்தமன்;

There are three classes of people according to their degree of concern for others. In descending order, the first class constitutes the “athavan”- one who thinks he must be prosperous but wishes ill for others. The second class constitutes the “madhyavan”- one who thinks he must prosper/flourish and wishes the same for others. The third class constitutes the “uththaman”- one who wishes well for others in all circumstances and wishes so irrespective of his own downfall/belittlement. In her third pAsuram, AndAL refers to emperumAn as “uththaman” in the context of emperumAn’s thrivikramAvatAram.

emperumAn agrees to beg

mahAbali grew to be strong and powerful by way of bringing the three worlds under his control. Having conquered the heavenly planets, the dEvatAs began to fear of the situation. Intimidated by mahAbali’s conquering of his territory, indrA fled to emperumAn to seek His help. Upon approaching emperumAn for help, empeurmAn instructed indrA that mahAbali was performing a special yAga, in which he held a principle, which was important to the successful completion of his yAga; his principle was to not refuse anyone of charity that they asked for. He advised indrA to capitalize on this and request from mahAbali his kingdom, which bali would not refuse owing to his promised code of conduct. However, to indrA, the act of asking for his kingdom from mahAbali implied begging, which he did not want to do owing to his pride and ego. So, he requested emperumAn to ask mahAbali for his lost kingdom. The merciful emperumAn, thus, agreed to take avatAram as vAmanan and beg charity from mahAbali. The divine hands that always give now took to asking for something- such is the greatness of emperumAn- empeurmAn is ready to belittle himself for the sake of his jeevAtmAs, best representing his soulabhyam and karuNai. Since emperumAn begged on behalf of the conceited indrA for indrA’s lost kingdom, empeurmAn is called “uththaman”- one who wishes well for others despite his downgrading.

emperumAn never lets down his devotees

அப்யஹம் ஜீவிதம் ஜஹ்யாம் த்வாம் வா ஷீதே ஸலக்ஷ்மணாம்|

ந து பிரதிஜ்ஞாம் ஸ்மஸ்ருத்ய பிராஹ்மனோப்யோ விஷேஷத:||

The AraNya kAnDam of SrI rAmAyaNam commences with the riShIs of the forest taking the shelter of SrI rAma; they seek emperumAn’s help to protect them from the rAkshasAs who have physically harmed and distressed them. On hearing this, SrI rAma promised to protect the riShIs. Upon hearing this, SrI sItA pirATTiyAr later questioned SrI rAma as to why He would kill the rAkshasAs when they did not harm Him in any way. pirATTiyAr’s intention was to test whether SrI rAma would protect the word promised to the riShIs, His aDiyArs. SrI rAma’s reply to this was, “apyaham jIvitam jahyAm tvam vA sItE cha lakshmaNAm | na tu pratijnAm samshrutya brAhmanNEShu vishEaShata: iti ||”- SrI rAma says that he would be ready give up His life but, at any cost, would not be ready to step back from the words promised to his aDiyArs. This is a beautiful manifestation of emperumAn going to any extent of belittling himself for the sake of his devotees.

TRANSLATED from mūāyirappadi of vyAkhyAna chakravarti, swAmi periyavāchchān piļļai.

AndAL thiruvadiklaey sharanam | emperumAnAr thiruvadikaley sharanam| jeeyar thiruvadikaley sharanam

adiyaen varavaramuni dAsan,

Gopalakrishnan Gomadam Azhagiyamanvalan

SrI:

SrImatE rAmAnujAya nama:

SrImath varavara munayE nama:

vaiyaththu vAzhvIrgAL-

In her second pAsuram, AndAL establishes that bhagavath kalyANa guNAnubhavam is achievable only at bhUlOkam and not SrI vaikunTam. Below are glimpses of thiruppAvai vyAkyAnam for select words of the second pAsuram that are relevant to the context.

“nIrADa pOdhuvIr...”

கிருஷ்ண ஸம்ஸ்லேஷத்தை யாய்த்து இவர்கள் "நீராட"என்கிறது.

கிருஷ்ண விரஹத்தால் பிறந்த தாபம் ஆறும்படி போய்க் குளிக்கை;

AndAL, in her first pAsuram, says “nIrADa pOdhuvIr pOdhuminO nErizhayIr”. Here, AndAL invites her friends for nIrATTam. The term “nIrADa” refers to bhagavath kalyANa guNAnubhavam-that is, enjoying the auspicious qualities of emperumAn. This bliss attained from such an anubhavam is referred to as ‘paripUrNa brahmAnubhavam’. Can such an anubhavam be experienced at bhUlOkam or paramapadham?

emperumAn at paramapadham

அங்கு போக்தாக்கள் அசங்குசிதமாயிருப்பார்கள்; இங்கு போக்யம் அசங்குசிதமாயிருக்கும்; தயதீயருண்டான இடத்திலேயிரே தயாதிகுணங்கள் அனுபவிக்கலாவது;அங்கு விஷயம் இல்லாமையாலே; தயாதிகுணங்கள் ப்ரகாஸிக்கப்பெறாதே!!

At paramapadham, where emperumAn is worshipped by nithyargaL and mukthargaL, the omnipotence/supremacy (parathvam) of emperumAn is predominantly manifested. emperumAn is always complete with respect to his guNAs. Yet, given the eminence of the residents of paramapadham, there is really less need for emperumAn to manifest his other kalyANa guNAs such as sowlabhyam (approachableness/ eLimai-thanathvam) and karuNai (mercifulness) since the nithyAs and muktAs are the embodiment of complete knowledge and are constantly absorbed in the devotional service of emperumAn and pirAttimArgaL. The manifestation of soulabhyam, sousheelyam, dayai, karuNai etc. assume more relevance at the material world (bhUlOkam) and hence, emperumAn manifests such guNAs during his avatArams to uplift the nithya samsArIs. Given this, emperumAn’s kalyANa-guNAnubhavam is only possible at bhUlOkam!

At paramapadham, both nithyargaL and mukthargaL are innumerable in number; but emperumAn's could manifest only very less of His

Thiru kalyANa guNAs. However here in bhUlOkam,emperumAn manifests all His Thiru kalyANa guNAs and so we can have the bhogyam in abundance by having His thiru kalyANa-guNAnubhavam.

The nithyasUrIs descend to bhUlOkam

அக்குறை தீருகைக்காகவிறே நித்யஸூரிகள் இங்கே வந்து அநுபவிக்கிறது.

Letting go their paramapadha anubhavam, the nithyasUrIs desire to enjoy the kalyaNa guNAs of emperumAn. To do so, they descend to thiruvEngaDam from the transcendental abode of paramapadham. Eager and enthusiastic about bhagavth kalyANa guNAnubhavam, they bring with them beautiful flower garlands to offer to emperumAn and seeing emperumAn’s wonderful kalyANa guNAs, the flowers from the garlands begin to fall down (sindhupoo magizhum thiruvEngaDam). AndAL, in her nAchchiyAr thirumozhi, aptly says, “vEngaDaththai pathiyAga vAzhvIzhgAL”.

thiruvaDi’s refusal of paramapadham

ஸ்நேஹோ மே பரமோ ராஜந்! த்வயி நித்யம் பிரதிஷ்டித:|

பக்திஸ்ச நியதா வீர! பாவோ நாந்யத்ர கச்சதி||

After completing His pastimes in SrI rAmAvatAram and when returning to paramapadham, SrI rAma ppirAn asks thiruvaDi (SrI hanumAr) to join Him along with His other associates to paramapadham. Hearing this, thiruvadi refused to go to paramapadham right away. He said, “bhAvO nAn yatra gachchati”- thiruvadi solely desired to enjoy the kalyANa guNAs of SrI rAma by way of listening to SrI rAmAyaNam repeatedly; at places where SrI rAmAyaNam is sung/discussed, thiruvadi desired to be there and meditate upon SrI rAma’s pastimes. In this way, thiruvadi took great pleasure in enjoying the vibhava form of emperumAn at bhUlOkam.

The gOpIs rejoice kriShNAnubhavam

இருள் தருமாஞாலமான ஸம்ஸாரத்திலேயிருந்து வைத்து கிருஷ்ண அனுபவம் பண்ணி வாழப்பிறந்தீர்காள்!

அவ்வூர் தன்னில் பிறந்து வைத்துப் பருவம் நிரம்பியிருக்கையன்றிக்கை, அவனுடைய கடாக்ஷத்துக்கு இலக்காம்படி

ஒத்த பருவம் ஆயிருக்கை. அதுதன்னிலும் அவனோடத்த பருவமாகப் பெறுவதாம்; இது ஒரு

பாக்யாதிஸயம் இருக்கும்படி வாழ்வீர்காள். நீங்களே பாக்யவதிகாள்!!

"வேங்கடத்தைப்பதியாக வாழ்வீர்காள்" என்னக் கடவதிறே"

The gOpIs, who were born in thiruvAyppADi at the time of kriShNAvatAram, were extremely fortunate to enjoy kannan emperumAn. These gOpIs are referred to as “sirumIrgAL” in AndAL’s first pAsuram. They are called so because they shared the same youthfulness of kannan. Owing to their young age, they neither depended on the male folks of the society such as those married (connoting anya shEShatvam) nor did they think they are independent and could protect themselves such as those who were aged (connoting svAtantryam). Given this, the young gOpIs were blessed with kannan’s kaTAksham. Though born in this material world, which is nothing but “iruL tharumA gyAlam” (one covered by the darkness of ignorance), the gOpIs had the topmost fortune of enjoying kannan. And, hence, they are referred to as “bhAgyavathigAL”. AndAL, along with her friends, enjoyed the same kriShNAnubhavam.

AzhwArs desire thiruvarangam

1) அச்சுவை பெறினும் வேண்டேன் அரங்கமா நகரு ளானே.

2) என் அமுதினைக் கண்ட கண்கள், மற்றொன்றினைக் காணாவே

3) "வேங்கடத்தைப் பதியாக வாழ்வீர்காள்" பாம்பணையான் வார்த்தையென்னே.

Instead of yearning for paramapadha anubhavam, thonDaraDippoDi AzhwAr and thiruppAn AzhwAr go a step ahead, asking for thiru-aranga anubhavam. thonDaraDippoDi AzhwAr says, “achchuvai perineum vEnDEn arangamA nagaruLAnE”- AzhwAr says that he desires to be born in thiru-arangam to enjoy thiru-arangannAthan. Similarly, thiruppAn AzhwAr says “en amudinai kanDa kangaL matronrinai kAnAvE”- AzhwAr says that his eyes, which have seen the beautiful thiru-aranganAthan, are now blind to anything/anyone else in the world. Such was their love and devotion toward periya perumAL. In this way, the AzhwArs derived immense pleasure from enjoying the archA thirumEni of emperumAn at thiru-arangam.

TRANSLATED from the works of , Mūāyirappadi (swAmi Periyavāchchān Piļļai) .

AndAL thiruvadiklaey sharanam | emperumAnAr thiruvadikaley sharanam| jeeyar thiruvadikaley sharanam

adiyaen varavaramuni dAsan,

Gopalakrishnan Gomadam Azhagiyamanvalan

SrI:
SrImatE rAmAnujAya nama:
SrImath varavara munayE nama:

mArgazhi thingaL pAsuram-

In her first pAsuram, AndAL glorifies the element of time. At a deeper level AndAL’s glorification of the auspicious time of mArgazhi is a sublime illustration of the significance of kainkaryam. Below are glimpses of thiruppAvai vyAkyAnam for select words of the first pAsuram that are relevant to the context.

The illustrious mArgazhi

"நாதிஷீதா ந கர்மதா" என்கிற ந்யாயத்தாலே இம்மாஸமாகையாலே, ஸத்த்வோத்தரமான காலம்.
மேலும் "மாஸாநாம் மார்க்க ஷீர்ஷோஹம்" என்னுமாம்...

mArgazhi is celebrated as the most illustrious month of the year. This time of the year is perfect in climate- it is neither too cold (nagarmadhA) nor too hot(nAdhishithA). The onset of mArgazhi denotes the commencement of uttarAyaNam for dEvatAs, which is the start of morning (brahma muhurtam) for devatAs. Further, SrI geethAchAryan says, “mAsAnAm mArghashirsha: aham”- ‘Of the months, I am mArgazhi”.

AndAL finds this time to be the most befitting for the commencement of her kainkaryam of observing the pāvai nonbu vratam for emperumAn and hence she glorifies the kAlam as “nannAL”.
“nannAL”

தங்களுக்கு உத்தேஸ்யம் கிடக்கக் காலத்தைக் கொண்டாடுகிறதென்?

முதற்பாட்டில் இந்நோன்புக்கு ஒரு காலம் நேர்படுவதே என்று காலத்தைக் கொண்டாடுகிறார்கள். ப்ராப்யம்(உபேயம்) பிராபகம்(உபாயம்) ஸங்கரஹமென்றுமாம்.மார்கழித்திங்கள்- ஒழிவில் காலமெல்லாம் என்றும், “அநாதிர்பகவாந் கால: (எதிர் வழிபுக்கு)” என்றும் சொல்லுகிறபடியே பகவத்விஷயத்தில் இவனுக்கு ஆபிமுக்யம் பிறந்தால் ,பின்னை, அவன்றன்னையல்லகாணும் கொண்டாட அடுப்பது;

To drive home the importance of mArgazhi, our poorvAchAryAs beautifully cast light on different instances where kAlam (time) is glorified. The kAlam in these places is glorified owing to the birth of bhagavath sambandam.

chiththirai vaibhavam-
“சைத்ர: ஸ்ரீமாந் அயம் மாஸ:” என்று ஒரு ஸ்மருத்தியைப் பார்த்துக் கொண்டாடிற்றிறே.
"பாவநஸ் ஸர்வலோகாநாம் த்வமேவ" என்றும்; பும்ஸாம் த்ருஷ்டிசித்தாபஹாரிணம் என்றும்;
பெருமாள் பொன்முடி சூட, காடு பூமுடி சூடிற்று.

“chaitra: SrImAn ayam mAsa: punya: pushpitakArana”- The chiththirai month is glorified as “SrImAn” (divine and auspicious) in SrI rAmAyaNam. Just like how SrI rAma is the first and oldest among his brothers, the chiththirai is the first among the twelve months. The month of chiththirai obtains its auspiciousness from the occasion of Sri rAmA’s thiru-avatAram and paTTAbhishEkam, both of which took place in chiththirai. On account of SrI rAmA’s thiru-avatAram, the residents of ayOdhyA were blessed with bhagavat sambandam. And, on account of SrI rAma pirAn’s paTTAbhishEkam, SrI rAma took to protecting his thonDargaL- the ayOdhyAvAsigaL. Hence, the month of chiththirai is celebrated as divine (punya:) and pleasurable (bhOgiyam). During this time, even the flowers and leaves extraordinarily bloomed out to be able to do kainkaryam to SrI rAma by way of adorning his beautiful thirumEni- here, the ornamental paraphernalia (alankAra vasthu) such as flowers and plants enslaved themselves to grace emperumAn’s radiant tirumEni, which by itself doesn’t warrant any adornment.

akrUra’s bhaghavad sambandam enlightenment-

ஸர்வேஸ்வரனோடே எதிரம்பு கோக்கை தவிர்ந்து "அவன் நமக்கு ரக்ஷகன்" என்னும் விஸ்வாஸம் பிறந்த நாளிறே நன் நாளாகிறது!!

“anAdhirbhagavAn kAla:”- emperumAn has been continuously endeavoring to show his special anugraham on the jIvAtmAs for infinite ages. When, at the appropriate time, the jIvAtmA realizes emperumAn’s nirhEtuka kaTAksham, bhagavath Abhimukhyam is born. During this time, he favorably accepts bhagavath viShayam and does not deny or refuse sath viShayam. Subsequently, he desires to please emperumAn by doing kainkaryams.

In this context, the example of akrUra is stated. akrUra served as a minister for kamsA. Disturbed about the fact that none of the asurAs sent to kill kriShNa were successful in their mission, the ill-wishing kamsA ordered akrUra to go and invite kannan and balarAman for a wrestling contest (vil vizhA). While akrUra understood kamsA’s evil intentions, he thought to himself, “adhyame saphalam janma suprabhAtA cha mEnishA”. For akrUra, the order of kamsA was indeed a divine blessing in disguise. Deeply touched in ecstasy, akrUra considered this particular day to be the advent of the real morning for him, for all the past days of his life were nights of ignorance. akrUra had led a life in subservience to kamsA and had eaten the food given to him by the means of kamsA and hence, akrUra cherished the opportunity of meeting SrI kriShNa. It is said that the most auspicious time was conferred upon akrUra for he was bestowed with emperumAn’s special kaTAksham, which wiped off his kArmic vAsanAs owing to his interactions with the demoniac Kamsa. Here, kAlam (time) is honored owing to the advent of bhagavat darShanam and sambandam.

“madhi niraindha”

மாஸம் நேர்பட்டபடி "ஆபூர்யமாணே பக்ஷே புண்யே நக்ஷத்ரே" என்று மங்கள கார்யம் செய்வார்க்கு விதிக்கிற விதியும்,
பகவத் ப்ரவணராயிருப்பாருடைய தேஹயாத்ரையை விதிதான் பின்செல்லக்கடவதாயிறேயிருப்பது!!

"பவந்தி லீலா விதயஸ்ச வைதி கா:
த்வதீ யகம்பீர மநோநுஸாரிண:"

“madhi niraindha” refers to pournami (full moon) day. “ApUryamAnE pakshE punyE nakshatrE”- per the shAstrAs, any auspicious event must be conducted on a suitable paksham (shukla paksham), nakshatram and titi. In this context, it is explained that when revered elders and SrIvaiShnavAs desire and decide to do sath kAryam, an auspicious day automatically arrives without having to look for any. “hrdayash cha vaidikA: tvadIya gambhIra manOnusArina:” (SrI ALavandAr’s stOtra ratnam)- vEda vAkk-vEdic utterings/injunctions simply follow the footsteps of adiyArgAL vAkk. Likewise, when AndAL/gOpIs decided to perform the pAvai nOnbu vrata to attain emperumAn, the pournami day automatically came by for the initiation of the ceremony.

TRANSLATED from thiruppāvai avathārikai in mūāyirappadi of vyAkhyAna chakravarti, swAmi periyavāchchān piļļai.

On the same note, let us enjoy the 'mArgazhi thingaL' recital by SrI UVe periya kOvil gOmadam sampathkumArAchAriyar swAmi.

AndAL thiruvadiklaey sharanam | emperumAnAr thiruvadikaley sharanam| jeeyar thiruvadikaley sharanam

adiyaen varavaramuni dAsan,
Gopalakrishnan Gomadam Azhagiyamanvalan 

ஆஸ்திக பெருமக்களுக்கு ஓர் அறிவிப்பு யாதனில் வரும் மார்கழி திருப்பாவை உபன்யாசம் ஸ்ரீ.உ.வே.அக்காரகனி ஸ்ரீ நிதி ஸ்வாமிகள் 16.12.2011 முதல் 15.01.2012 வரை தி.நகரில் உள்ள ஸ்ரீ வாணிமஹால் அடிடோரியத்தில் ( Shri Vanimahal Auditorium T.Nagar) காலை 07.00மணி முதல் 08.30மணி வரை ஸ்ரீ ஆண்டாள் அருளிய திருப்பாவை 30 பாட்டிற்க்கும் வியாக்யநணம் தரவுள்ளார் இதனை ஆஸ்திக பெருமக்கள் பயன் படுத்திகொண்டு ஸ்ரீ ஆண்டாள் அனுக்கிரகத்தினை பெற பிராத்திக்கிறோம். அதே நேரத்தில் ஸ்ரீ வைஷ்ணவ ஸ்ரீ யின் படைப்புகள் மற்றம் புத்தூர் ஸ்வாமியின் படைப்புக்கள் கிடைக்கும் என்பதை மிக மகிழ்சியுடன் தெரிவித்துக்கொள்கிறோம்

Sri Vaishnava Sri

36/32.Naickamar St

West Mamabalam,

Chennai-33.

Ph:044-24715120/09941793151