Paavai nOnbu

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RAJI SRIDHAR <sridharaji on 11/23/2001 12:09:14 AM

 

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Pranams to all

 

Can anyone tell me more about

 

1. "Na me bhakta pranassyati"

 

2. How to do "Pavai Nonbu"

 

raji sridhar

========================

 

SrI:

SrImathE Ramanujaya namah:

Dear Smt Raji,

 

The paavai nOnbu was explained very beautifully by SrI Anand Karalapakkam

Swamy about three years ago in the list. I am attaching below for your

enjoyment and ready reference.

Trust its helps.

Regards

Namo narayana

adiYen

===================================================

 

In Srimad BhAgavatham, Sukabrahma maharishi says that

gOpIs observed "kAtyAyani nOnbu" wherein they made the

image of pArvati dEvi through sand (at the banks of

river yamunA) and worshipped her in the early morning

and prayed to obtain Krishnar as their husband. The

objective of AndAL and Her friends is also the same

thing and is also true that AndAL transformed Herself

as a gOpI.

 

Did then AndAL adopt kAtyAyani nOnbu ?? All the

paramaikAntins will in one voice say that AndAL didn't

observe kAtyAyani nOnbu. Though the desired objective

is very good, praying to anya dEvata (demi-gods) for

that is a _big_ minus point. ParamaikAntins never ever

pray to anya dEvatAs(*), whatever their objective may be.

For paramaikAntins, Sriman nArAyaNA Himself is the

upAyam and the upEyam. They act as a pati vrata sthrI

and do not pray to anya dEvatAs. This is also very

important for those who are desirous to obtain moksham

and perform eternal kainkaryam to the divya dampati

at Sri VaikuNTham.

 

Needless to say, AndAL is a paramaikAntin. So, AndAL

didn't pray to pArvati (**) and the prayer was to

PerumAL Himself, to attain Him ( "nArAyaNanE nammakkE

paRai tharuvAn", "unnakkE nAm At cheivOm" etc).

Then, which nOnbu did AndAL adopt, if it was not

kAtyAyani nOnbu ?

 

This issue was settled once for all by the great mahAn

"abhinava dESika Uttamoor vAtsya VeerarAghavArya

mahAdESikan" in swAmi's wonderful commentry (prabandha

rakshai) on thiruppAvai.

 

Uttamoor swAmi gives the reference to skAnda purANam

wherein the mArghazhi nOnbu (mArgaseersha mAhAtmyam)

is explained by PerumAL Himself to chaturmukha brahmA.

 

PerumAL says that the mArgazhi nOnbu is a very great

vrattam; but dEvAs inorder to confuse people( so that

everyone won't observe it in the correct way and thus

won't proceed that quickly to Sri VaikuNTham) have

introduced many fake-mArgazhi vrattams.

 

PerumAL explains about the actual mArgazhi nOnbu.

Herein, snAnam, wearing of OordhvapuNdram, tuLasi

mAlai etc are also mentioned. Thirumanjanam to PerumAL

with the blow of conch will make the pitrus

(ancestors) attain svargam. Charity of cow, food and

performance of Uttsavam to PerumAL durinmg mArgazhi

pournami will immensely please Him ( AndAL refers

to them as "nAtkAlE neerAdi", "aiyamum pichchiyum

ANdanaiyum kaikAtti,"pAnchajanyamE pOlvana SankangaL",

"ambaramE, thaNNeerE, soRE yaRam seiyyum" etc ).

 

PerumAL gives a case study as that of gOpIs at gOkulam,

who observed this nOnbu ( by taking bath early in the

morning, performed worship, offered Him food (pongal)

etc) and obtained Himself.

 

When Lord BrahmA asked PerumAL about the place at which

this nOnbu has to be observed, PerumAL answered

"MathurA" !! This is the biggest problem with PerumAL.

He is the one who also told emperumAnAr to be at

SriRangam itself. This confused all the Sri VaishnavAs

as to whether everyone has to pack themselves and

settle at Sri Rangam OR is it allright to stay at other

divya dEsams etc. SwAmi Desikan in Srimad Rahasya Traya

sAram explains the thiru uLLam of PerumAL that

"Srirangam" is only a upalakshanam and that one can stay

at any place where ParamaikAntins(prapannAs) are present

and discussing about the glories of PerumAL.

 

Eventhough PerumAL will let out such statements, AndAL

won't. She made an amendment to the statement of PerumAL,

since it is not possible for everyone to go to mathurA

and perform the nOnbu. AndAL thus said "yengum thiru

aruL pettru inburuvar" and one can perform this nOnbu

from anywhere.

 

In skAnda purANam, it is not explicitly said that rain

will be one of the results of this vrattam. But, for

AndAL, the nonbu that she observes should result in rain

also (as per the wishes of village people). Uttamoor

swAmi says that may be AndAL knew of some pramAnam by

which gOpIs used this nOnbu (which can grant many a

wishes) to result in rain OR AndAL Herself had some

sAkshAtkAram of some aspects of the nOnbu OR introduced

some of Her own.

 

Thus, this nOnbu is _not_ that of kAtyAyani vrattam

and is very much different from it.

 

 

(*): Names of anya dEvatAs do appear in

sandhyAvandanam, yaj~nAs etc. But paramaikAntins do not

worship anya dEvatAs then also. They take the primary

meaning of those names which refers to Sriman nArAyaNA,

the parabrahman, and thus worship Him only. But, in

certain circumstances, a specific anya dEvata is

supposed to be meditated upon with the antaryAmi as

nArAyaNA - this appears in sandhyAvandanam ; there are

also brahma vidyAs like this. Since these are sAstric

injunctions which one has to perform while adopting it,

there is nothing wrong - still the worship is for the

antaryAmi only. But, there is no sAstric injunction to

pray to anya dEvatA for obtaining krishna etc. So,

paramaikAntins will not adopt it, even as a prayer

to the antaryAmi(nArAyaNA pervading the body of pArvati

dEvi and present along with the jIvAtmA having the post

of pArvati dEvi) of pArvati dEvi. what to speak of

praying to her directly !!

 

(**) : In nAchchiyAr thirumozhi, AndAL doesn't pray to

the anya dEvata manmadhan, rather to the manmadha

manmadhan kannapirAn (krishnar). Krishnar is the

kAma dEvan. Only paramaikAntins can understand the

thiru uLLam of AndAL. Refer to Uttamoor swAmi's

vyAkyAnam(ie.commentry) for a detailed discussion

on these issues and study Thiruppavai at the feet of AchArya

[Guest guest]

Hari Hari,

 

The mail from Shree. Madava Vasudevan on Pavai Nombu

is very good. But, Adiyen would like to add a few

words in this matter.

 

It will have to be that way only for a Shree

Vaishnavan, i.e., being like a PATIVRATAA stree or as

PRAHLAADAN in his Sharanaagati to Shreemannaaraayanan.

Also, Sharanaagati to Shreemannaaraayanan itself is

the SAADHANAM and PHALAM. This infact can be the only

identity for a Shree Vaishnavan.

 

But, Adiyen feels that, in maintaining that

PAATIVRATYAM, we Shree Vaishnavites, should not keep

telling repeatedly again and again, that we do not

worship other DEMI-GODS. Adiyen feels, by telling so

and using that word (DEMI-GOD), we are in a way

showing our disrespect to Devataantarangal. Infact,

Adiyen feels, Shriyahpati Shreemannaaraayanan would be

happy to see us making a respectful Pranaamams to

Devataantarangal. Adiyen feels, SwaSwaami Nishte,

always shines better, when it also includes respect to

AnyaSwamins.

 

Adiyen may kindly be excused, if out of AlpaBuddhi,

has come out with comments / remarks which is hurting

anyone. Adiyen is apologising for any such thing.

 

Hari Hari

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dear Sri Mohan,

Thanks for your appreciation. The credit goes to Sri Anand for his original

writing.

Regarding your comments on showing disprespect to devathAntharangaL (demi

gods).. Srivaishnavas should not and do not show any disrespect to others..

 

The most important Srivaishnava dharma is the develeopment of unflinching,

unconditional and unshakeable faith that only Sriman Narayanan (VishNu) as

the Supreme Being (Paratatthvam), as the Saviour (who grants and can grant

mOksham- Rakshakan). thios would imply that a Srivaishnava does not worship

any one other than VishNu. Thirumangai AzhwAr goes to the extent of saying

that he would not even associtae himself with those who worship others as

Gods... Please note that this view is not be construed as dogmatism because

it arises from the philosophic doctrine of Ultimate Reality; (as declared by

Sage Veda Vyasa.. sathyam; sathyam.. punas sathyam..)It also does not amount

to condemnation or disprespect to other deities..

 

VishNu is the Only One who can grant mOksham and is mentioned by Siva to

Thirumazhisai AzhwAr; Sage MarkaNdEyar.. The most important goal for human

beings is to get away from samsaaric afflictions, and knowing fully well of

JivAThmAs' swarUpam of being eternal servant and sEshan to the Lord, its

natural for jIvan to serve the Lord.. (sa Eka:- only One- who is VishNu). A

Srivaishnava should show veneration to others since they constitute the

vibUthis or glories of VishNu.. VishNu as all pervasive (vibhu) and inner

controller of all that exists in the Universe is the antharAthmA of other

deities also. The GitA reiterates that the wworshippers of other deities

with bhakthi worship only the Supreme Being (VishNu)(Chapter 9.23)

 

(Reference: from Sri U Ve SMS Chari Swamin's book on Vaishnavism)

 

Regards

Narayana Narayana

NarayaNa dAsan madhavakkannan

 

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