TiruppAvai swApadESams ([Selected excerpts from MahA VidvAn Sri ...)

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Dear Members,

 

"swApadESam" can be taken to mean a sort of commentary/explanation

by he who does the vyAkyAnam based on his own ideas/study. This is

generally done to bring out the actual or hidden meanings in the

orignal compositions. Though a more 'SAmpradAyic'-defination is possible

for the term "swApadESam", let me present my ideas regarding it in the

context of 6-15 TiruppAvai pAsurams.

 

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SrI SatakOpan swAmi wrote:

>AzhwArs' ThirupaLLiyezhucchi by ANDAL

>**************************************

>Now From the Sixth to the Fifteenth Pasurams ,

>ANDAL is said to have awakened Her " Fathers " ,

>the Ten AzhwArs excluding Madhura Kavi , who

>is adakkam in Swamy NammAzhwAr . These ten ThiruppAvai

>Paasurams ( 6-15 ) are considered the AzhwArkaL

>ThirupaLLi Yezhuchci Paasurams .

..........

......

...

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In certain commentaries on TiruppAvai, the above information

is very rich and beautiful in terms of quoting the relevant

divya-prabanda verses of each of the Alwars considered appropriate

to the pAsurams (6-15 TiruppAvai) and then explaining and linking

the meaning of the terms in the tiruppAvai pAsuram with the

corresponding Alwar's attributes. But this type of swApadesam

(addressing Alwar/AchAryas and doing ThirupaLLiyezhucchi for them)

for these (6-15) is NOT mentioned by SrImath PeriyavAchchAn piLLai

swAmy.

 

Abinava DESika SrImath U.Ve. UththamUr VeerarAghavAchArya swAmi

mentions that "swApadESArtham solla purappatta periyavAchchAn

piLLai inganam uRaikAvidilum idu silarukku abhimathamAyiRRu..."

"Though SrImath PeriyavAchchAn piLLai swAmy has not told this

swApadEsam (AzhwArs' ThirupaLLiyezhucchi by ANDAL) who started

to tell the swApadESam, this type of swApadESam is liked by

few..."

 

As per the pAsurams, ANdAL addresses her thOzhis who are

sleeping and does paLLi yezhuchchi for them and attempts to

make them join the nOnbu anushtAnams. But the inner meanings

of these pAsurams have been ascertained by our pUrva-AchAryas

as swApadESArthams. swApadESArthams are not only for these

(6-15) pAsurams in TiruppAvai, but it is present for all the

30 verses present in it.

 

Further Abinava DESika SrImath U.Ve. UththamUr VeerarAghavAchArya swAmi

mentions that "AndAL AzwArgaLai ezhuppuvadAga swApadESa uRai

vaLarkindRanar; vizhithithiruppavarai ezhuppuvadai viDa uRangum

nammai ezhuppum uLLurai thagum";

 

"Few tell the swApadESa commentary that ANdAL

does ThirupaLLiyezhucchi for AlwArs; (but AlwArs are already

NOT sleeping - meaning, they are awake in the bhagavath anubhavam);

therefore, instead of Thiru-paLLi-yezhucchi for those who are awake,

the swApadESa, which talks about paLLi-yezhucchi for us who are

sleeping (in samsAra) is appropriate/fit"

 

SrI VAnamAmalai jeear swAmi has elaborately written the swApadESam

meaning "AzhwArs' ThirupaLLiyezhucchi by ANDAL". But this swApadESam

is also interesting in some aspects. In these types of swApadESams,

it is substantiated that ANdAL who has bhUmi-amSa-avathAra-vaibhavam,

and she being sarvagnyA and having more Bhagavath-bhOga-rasa-anubhavam

than other AlwArs, was able to mention ThirupaLLiyezhucchi for even

those Alwars/AchAryas who were born (avathAram) after her

period.

 

Few comment that these pAsurams (6-15 TiruppAvai) is for

AchAryas' Thiru-paLLi-yezhucchi - Starting with BhagavAn ... till

Bhagavath rAmAnuja yatirAja swAmi. Abinava DESika SrImath U.Ve.

UththamUr VeerarAghavAchArya swAmi's earlier remarks are

considerable again here in this context also.

 

Few have commented these pAsurams in their swApadESams that

these 10 pAsurams (6-15 TiruppAvai) is for making the ten

indriyams awake. This is considered as "idu thagum" - "this

is suitable/appropriate/fit"

 

The swApadESams in prabanda rakshai by Abinava DESika SrImath U.Ve.

UththamUr VeerarAghavAchArya swAmi are indeed the greatest

arthams following SAstra's purport wonderfully and absolutely based

on pUrva-AchArya's SrI Suktis. I find the gOdA-sudhA-swAdam elaborating

the swApadESams presented in prabanda rakshai or those swApadESams

present in gOdA-sudhA-swAdam are based on prabanda rakshai

and such commentaries wonderfully explaining the inner purport

of the tiruppAvai pAsurams.

 

The swApadESams in prabanda rakshai by Abinava DESika SrImath U.Ve.

UththamUr VeerarAghavAchArya swAmi brings out the sAram of all

SAstras clearly proving the point "TiruppAvai is vEda-beejam;

vEdam-anaiththukkum viththAgum gOdai thamizh"; further, this

commentary by an unsurpassed scholar of this century as far as

our SrI SampradAyam is concerned is parama-bhOgyam not only for

scholars but also for others. For example, Abinava DESika SrImath U.Ve.

UththamUr VeerarAghavAchArya swAmi has explained even the difficult

meanings of Veda verses like "athra brahma samaSnuthE" etc in

a very simple manner in the TiruppAvai line "erumai chiru veedu

mEivAn parandana kAN". The SrI SampradAya rahasyArthams, importance

of doing prapaththi(SaraNAgathi), pancha-kAla prakriyA etc are

wonderfully explained through the TiruppAvai verses by Abinava DESika SrImath

U.Ve. UththamUr VeerarAghavAchArya swAmi in his prabanda

rakshA.

 

Thanks & Regards

M.S.HARI rAmAnuja dAsan (mshari)

 

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