Selected excerpts from MahA VidvAn Sri U.Ve. PerukkAraNai Swamy's ThiruppAvai Monograph: Part XIV-> Seventh day :Keesu Keesu yenRengum dinam

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Sriamthyai Godhayai Nama:

SrimathE RaamAnujAya Nama:

 

Dear BhakthAs:

 

In the previous ThiruppAvai Paasuram , ANDAL and

Her fellow gopis made Pancha Moorthy vandhanam

during the occasion of waking up a novice devotee:

 

(1)" Vitthinai"--> Para VaasudEvan at Sri Vaikuntam

(2)"VeLLattharaviRRuyil amarntha-->VyUham at Milky Ocean

(3) Sakatam Kalakkazhiya KaalOcchi--> Vibhavam (KrishNan)

(4) PuLlarayan Koilil--> Archai ( Sri VilliputthUr)

(5) ULLatthu KoNDU--> Haarthan or antharyAmi Brahmam

 

In this seventh Paasuram , ANDAL pays tribute

to Sriman NaarAyaNan as the Para Devathai (Supreme One).

 

The girl who is being awakened here is not a novice

but one devoted to KrishNa , but she is now engaged

in wild sleep (Murattu thUkkam )in a state of indifference

to Him. She is sleeping away at a time (Brahma muhUrtham),

when people of saathvic tendency would be up and

offering their prayers to the Lord.Therefore ,

the gopis outside the house address her first as

"pEy peNNE " or the girl with TamO guNam. Later ,

they address the sleeping girl as "Naayaka

peNNpiLLAi and tEsamudayAi" in recognition of

her rank in AaypAdi and her lustre as

a parama Bhaagavathai .

 

Meaning of the Seventh Paasuram (V.S)

**************************************

Oh pEy peNNE (deluded girl)! do n't you hear

the noise raised by the Aanai Saatthan birds

( BharadhvAja Birds in Sanskrit and Valiyans in Tamizh)?

Does n't your sleep get affected by the Keesu-Keesu

sabdham (avyaktha madhura sallAbham ) of these busy

birds outside your sleeping chambers? The dawn is

advancing .There are signs of the world awakening

all around you. Do n't you hear the sound made by

the busy churning of the curd by the other gopis

with symmetric movement of their churning rods ?

The body movement(exertions) of these beautiful gopis

sends out fragrances from their flower-adorned

locks of well combed hair . Their engagement

in the churning act makes their bangles and other

aabharaNams around their neck (acchu thAli, Aamai thAli

et al) collide against each other and result in

a rhythmic musical sound (mangaLa naadham ). Do n't

you hear that auspicious jingling sound ? Are n't

you awakened yet by the sloshing of the curd as

a result of the strong movement of the churning rod

in your neighbor's houses during this still hour

of the morning? Oh crown gem among gopis ! How can

you be so indifferent and sleep away even after

hearing us singing the nAmams of our Lord Kesavan,

who destroyed the demon Kesi appearing in disguise

as a horse ? Please awaken and get up ! Oh Luminous

one! Come and open the door so that we could sing

together about the mahimai of our Lord with you.

 

Inner Meanings of "Keesu Keesu " Paasuram

******************************************

aanai saatthAn Our Lord , who defeated our

indhriyams (having the strength of

the elephants ), and stimulated us

to perform Prapatthi at His lotus feet

 

Kalanthu That Lord joining His Dharma Pathnee

in conversation

 

Keesu Keesu yenRu Have n't you heard their sweet dialog ,

yengum pEsina where PirAtti says " asthutE

pEccharavam dayayaiva sarvam sampathsyatE "(Oh PrapannA!

kEttilayO? You will realize all your wishes as a

result of your performing prapatthi )

and the Lord responding with the blessing

" May you perform all Kaimkaryams

for us in all places (sarava desam)

and all times (sarva kaalam)?

 

pEy peNNE ! Oh Maiden , who is deeply lost in

Bhagavathanubhavam and as a result

look like a deluded one !

 

Vaasa NaRum VyAsar and other AchAryAs who have

Kuzhal Aacchiyar researched on the fragrant tressses

like Upanishads , which contain inside

them the Sarvaghandhan, Sriman NaarAyaNan

 

kaasum piRappum of the wealth of Brahmins , Vedhams

and the smruthis born out of them

 

kalakalappa and describing the VedArthams with

kalanthu the help of smruthis and UpabrahMaNams

 

kai pErtthu VyAsar and AchAryAs raise their hands

 

matthinAl osai- after churning with their intellect

paduttha thayir the curd (annam) like BhOgya NaarAyaNan

aravam kEttilayO? and declare (assert) without doubt

that Sriman NaarAyaNan is Para DEvathai

(There is no god , who is equal to or

greater than Him ).Oh pEy peNNE !

Have n't you heard that loud declaration?

 

Naayaka peNN Oh smart one , who understands fully

piLLAi the Para dEvathA aspect of our Lord

and thereby have become the leader of

our ghOshti

 

NaarAyaNan Moorthy when they declare(sing) that NaarAyaNan

Kesavanaip paadavum is the One , who created BrahmA and

Sivan

 

nee kEtto kidatthiyO ? even after hearing that powerful

message , how can you stay without

performing SaraNAgathi at Sriman

NaarAyaNan's sacred feet ?

 

tEsam udayAi Oh Maiden with such a wealth of

Jn~Anam about Tatthva-Hitha-

PurushArtham !

 

ThiRa Please seek the upAyam of Prapatthi

to reach Him .

 

Other anubhavams of commentators

*********************************

A. Abhinava Desikan's anubhavam

********************************

This paasuram describes the status of those

BhAgyasAlis involved with Ubhaya VedAntha

vimarsanam and invites those , who are adept

in other SaasthrAs to follow the way of

the former group . The end result of Ubhaya-

VedAntha nishkarsham (evaluation ) is the unassailable

conclusion that Sriman NaarAyaNan is the Para Devathai.

 

B.Sri P.B.AnnangarAcchAr Swamy's anubhavam

*******************************************

(1)pEy peNNE : Swamy quotes two dhivya prabhandham

passages to intrepret the deep devotion of

the maiden (utthama adhikAri)of of this paasuram:

 

"atthA ariyE yenRu unnai azhaikka ,

pitthAvenRu pEsuhinrar piRar yennai"

---Thirumangai: periya Thirumozhi:7.1.8

 

"Arangan adiyArkaLukkAhi AvanukkE pittharAmAvar

pittharalkarhaL maRRayAr muRRum pittharE"

---KulasEkarar: PerumAL Thirumozhi--> 2.9

 

(2)"Kaasum piRappum kala kalappa " : Innner

meaning is that the two abhAranams (Aathma guNams)

are Samam and dhamam . They compliment each other

to enhance the stature of the adhikAri.

 

C. Upanishad BhAshyakArar's observations

*****************************************

 

(1) pEy peNNE!: hE BhrAntha BaalikE!

 

(2) Naayaka peNN hE KanyA MaNi!

PiLLAi!

 

(3) tEsamudayAi hE TejasvinI !

 

Sri RangaraamAnuja Muni quotes GithA

passage " BhOdhayantham Parasparam" .

He points out that "paraspara BhOdhanam"

is BhAgavatha kruthyam and that the KanyA

MaNi is awakened to come out and join in

the mutual lessons befitting her role

as an illustrious (tEjasvini) devotee .

 

D.PerukkAraNai Swamy's observations

************************************

 

(1) aanai-chaathAn: This name refers to EmperumAn ,

who killed one Yaanai (elephant KuvAlayapeetam) and

protected another (GajEndhran). Saatthuthal means

killing. Saathuthal (SaaRRuthal) also means honoring .

 

(2) NaarayaNa Moorthy Kesavanaip paadavum: Kesavan

is the abhimAna dEvathai for the month of Marghazhi.

He is one of the Upa-vyUha Moorthy of Sriman NaarAyaNan .

Hence in this month Kesavan has to be worshipped.

 

(3) In Sri BhAshyam , AchArya RaamAnujA did not

use the Naamams of NaarAyanan, VaasudEvan , KrishNan ,

Raaman et al. He used the saamAnya sabdhams like

ParamAthmA , Para Brahmam instead . Vyasar , the Brahama-

SoothrakArar used NaarAyana sabdham only in

Linga bhUyasthvAthi adhikaraNam. ANDAL invoked

the name of NaarAyaNA thrice in ThiruppAvai just

as the Moola Manthram and dhvaya manthram uses

thrice NaarAyana sabdham between themselves .

One such use of NaarAyana sabdham is in this

ThiruppAvai Paasuram .

 

ANDAL , Aazhagiya Singar ThiruvadigaLE SaraNam

RaamAnuja Daasan, Oppiliappan Koil VaradAchAri SatakOpan

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Dear Members,

> (3) In Sri BhAshyam , AchArya RaamAnujA did not

> use the Naamams of NaarAyanan, VaasudEvan , KrishNan ,

> Raaman et al. He used the saamAnya sabdhams like

> ParamAthmA , Para Brahmam instead . Vyasar , the Brahama-

> SoothrakArar used NaarAyana sabdham only in

> Linga bhUyasthvAthi adhikaraNam.

 

The linga-bhUyastvAthi adhikaraNam is in the third adyAyam

third pAdam in brahma sUtra composed by Bhagavath vEda vyAsa.

It is the 19th adhikaraNam in the above mentioned pAda.

 

It is to be noted that there is only one sUtra in this adhikaraNam

which is "linga-bhUyasthvAth ... baleeya: thath api". This is the

43rd sUtra in the third chapter third pAda. This adhikaraNam

is in between pradAnAdhikaraNam and pUrva-vikalpAdhikaraNam.

The above quoted words of SrI SatakOpan swAmy are explained by adiyEn

as follows to avoid a presumable contradiction/deviation in this

context.

 

"sahasra-Seersha dEvamithyathra nArAyaNa SabdEna prakrutha dahara

vidyOpAsya mAthram na viSEshyathE | api thu sarva para vidyAsUpAsyam |

thanchinha bhUtha vAkya bhUyasthvAdEva | akshara-Siva-Sambhu-parabrahmAdi

Sabdai: sarvOpAsyAnanUdya nArAyaNathvam hi vidheeyathE | prakaraNAddhi

vAkyam baleeya: | thadapi Sruthi-lingEthyAdinOktham |"

- Bhagavath rAmAnuja yatirAja swAmy, vEdAntha sAram

 

In the thaiththreeyakam, the anuvAkam starting with "sahasra seersham

dEvam" identifies the para-brahman as nArAyaNa:.

 

The subject (vishayam) is regarding upAysa-vasthu-dEvatha viSEsham.

The identification of the dEvatha who is to be meditated upon by

the vidyA nishtas following dahara vidyA and other vidyAs mentioned

in the upanishads.

 

The doubt (samSayam) is "as the dahara vidyA is told here in this

context, is the upAysa is held as nArAyaNa: only in this vidyA or

the same dEvatha is held as upAsya in all the vidyAs?"

 

The opponent view (pUrva-paksham) is "nArAyaNa is meditated upon

only in dahara vidyA".

 

The establised truth (sidhdAntham) is "nArAyaNa is the only

dEvatha known through all the common names like akshara, Siva,

Sambhu: etc.,; This does NOT mean that pArvathi-pathi etc known

popularly as "Siva, Sambu" etc is nArAyaNa. But these are names of

nArAyaNa. The Sruthi has told the upAsya by various common names like

these in various prakaraNams and then has clearly identified the

upAsya vasthu by the proper (particular) noun nArAyaNa. nArAyaNa

is the purushOththama: parama-purusha: denoted in the purusha

sUktha - "sahasra Seersha purusha: ... hreeScha thE LakshmeeScha

pathniow" - nArAyaNa is LakshmI pathi. The order of pramANams is Sruthi

lingam, vAkyam, prakaraNam, sthAnam, samAkya. Of these pramANams, the

former pramANam is prabalam (powerful, strong, well known & distinguished

to establish) than the latter pramANam in the order listed. Therefore,

compared to the prakaraNam, vAkyam is more prabalam. This is

clearly establised in pUrva-mImAmsa itself (the order or pramANams

and their prabala-durbala vishayam). Therefore the artha-nirNayam

(ascertaining of the purport) is done here by the vAkya-balam.

It is ascertained here that SrIman nArAyaNa alone is declared by

the Sruthi to be meditated upon as upAsya by all upAsakas - that is

in all vidyAs. It is to be noted here that the mukthAnAm parama

gathi is also the same SrIman nArAyaNa. The dahara vidya in this

context does not restrict this upAsya only to itself by prakaraNA

pramANam alone; instead it means that the same nArAyaNa is meditated

upon here in this vidyA also. Therefore, by vAkya pramANam, purport is

very easily ascertained that the only God nArAyaNa is the only upAsya in

all the vidyAs mentioned in the Sruthi-Siras, which are upanishads.

 

The benefit (prayOjanam) is "the upAsya vasthu dEvatha viSEsham is

ascertained in the Sruthi for all vidyAs as SrIman NArAyaNa, who is

the unparalleled and unsurpassed supreme self, the jagath kAraNa

vasthu"

 

The gOdA-sudhA-swAdam (a commentary on our thAyAr AndAL's divine

TiruppAvai) (page 124, 5th paragraph, "keesu keesu" pAsura vyAkyAnam)

mentions that "Bhagavath rAmAnuja (SrI BhAshya kAra: EmperumAnAr) did

not use the names like nArAyaNa:, vAsudEva:, krishNa:, rAma: in his SrI

BhAshya; but used only the sAmAnya sabdams-common-names denoting

nArAyaNa; the sUtra kAra (Bhagavath vEda vyAsa:) also did the

same thing. But only in linga-bhUyastvAthi adhikaraNam (ie., in SrI

BhAsya) the name nArAyaNa: is used. But our thAyAr AndAL uses this

divine name three times (in her tiruppAvai). (nArAyaNanE namkkE parai

tharuvAn, nArAyaNan mUrthy kEsavanai pAdavum, nAtRath-thuzhAi mudi

nArAyaNan). Find it in mUla mantram and dwaya mantram"

 

(the nArAyaNa sabdam occurs three times in the rahasya trayam)

 

Now, let us visit the statement of SrI SatakOpan swAmy again:

> Vyasar , the Brahama-

> SoothrakArar used NaarAyana sabdham only in

> Linga bhUyasthvAthi adhikaraNam.

 

Though linga-bhUyastvAthi adhikaraNa sUtra is not having

the name, knowing this the scholars have written like this.

This means that only Bhagavath rAmAnuja YatirAja swAmy

ascertained the sUtrakAra's hrudayam - Therefore, only

one person has written commentary on Brahma sUtra. That

one and only person is the divine incarnation of SrImath

Adi SEsha who is our Bhagavath rAmAnuja yatirAja swAmy.

The one and only commentary on Brahma sUtra is SrI BhAsyam.

 

I thank and appreciate our SrI SatakOpan swAmy for sharing

the wonderful English translations of portions of the extraordinary

commentary gOdA-sudhA-swAdam. After reading some of the original

text portions from gOdA-sudhA-swAdam, I feel that it is

looking like a wonderful commentary on SrImath abhinava

dESika U.Ve.UtthamUr VeerarAghavAchArya swAmy's prabanda-rakshai

which is available for TiruppAvai also.

 

I will appreciate comments from (traditional) ubhaya vEdAntha vidwAns.

 

Thanks & Regards

M.S.HARI rAmAnuja dAsan.

 

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