Bhagavathi Geetha 02

[Guest guest]

Dear Bhagavatas

In this post, the second PAsuram of Tiruppavai is presented. As I will be

away at Sri Ranganatha Temple in Dr, Venkat Kanumalla's place in New York

from tonight (21st December 99) till 30th December 99, further postings will

resume on my return. Thank you for your patience.

Dasoham

Anbil Ramaswamy

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TIRUPPAVAI 02

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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 on 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"

 

KELeerO: Listen; Let me tell you;

It is only 'SravaNam' that is important because even the Vedas were only

'heard' in the first place!

KirisaigaL: the procedure for the observances

naamum : we

seyyum : have to follow

nam paavaikku : for our vow (nOnbu)

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')

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

 

neeraadi :we will (wake up and) take our bath

naatkaalE: in the early hours of the morning

 

ittu ezhudhOm : we will not adorn (our eyes) with

mai : collyrium (black eye makeup)

 

ittu nAm mudiyOm: we will not decorate our hairs with

malar: flowers

 

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.

 

SenRu OdhOm : we will not go about carrying tales and spreading

thee kuRaLai : vain gossip

 

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".

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;

piccaiyum : and alms (bhiksha) to those who seek.

Refers to BhAgavata Arpanam (Dedication to Bhaagavatas) and Athithi Satkaara-

one of the Pancha Maha Yagnas 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 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 Aadi. Paadi, Neeraadi, Aiyam Ittu, Pitchai Ittu, and Ugandu. The 6 items

to be avoided as Patikulya Varjanam are Nei UnnOm, PAl UnnOm, Mai Ittu

EzhudhOm, Malar Ittu NAm MudiyOm, Seyyaadhana SeyyOm, 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 Acharya 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 Acharya 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 Acharya 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 AchArya feels he has not been able to convey

as effectively as he desired, he may direct the Sishya to another AchArya 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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To continue: Tiruppavai Pasuram 03

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