"Vaiyyam Sumappadum Vambu"

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Friday, December 31, 2004 6:11 AM

"Vaiyyam Sumappadum Vambu"

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra

Mahadesikaya nama:

 

"Vaiyyam Sumappadum Vambu"

 

Almost all the Stotras we know generally incorporate a "Phala shruti" or a

cataloguing of benefits that would accrue to the reader. We find this in the

great Epic Srimad Ramayanam. At the end of the very first chapter, we are

told that one who reads the holy story of Rama would be freed from all sin

and would be blessed with a long tenure in Swargam, along with one's sons

and grandsons. Along with this general benediction, caste-wise benefits are

also enumerated-Brahmins would acquire proficiency in speech, those of royal

blood would become acclaimed monarchs, merchants would beget great wealth

and so on. The Vishnu Sahasranama Stotram too has a pretty long "phala

shruti" at the end of it, promising everyone what they desire and what is

good for them. We find Azhwars too indicating how profitable the perusal of

their Prabandams would be. Sri Andal tells us that those who recite

"Vaaranamaayiram" would be blessed with good children-"Vaayu nan makkalai

pettru maghizhware". Those who master the depths of the ten pasurams on

Tirumalirumsolai would be sure to reach the Lord's lotus feet, says She-"Sen

tamzih patthum vallaar Tirumaal adi servargale". Readers would rid

themselves of all their travails, promises Kodai Naachiyaar, at the end of

the ten pasurams beginning with "Kannan enum karum deivam". And the last

decad of Naachiar Tirmozhi assures us that those who meditate on its

esoteric purports would attain inseparable and eternal communion with

Emperuman-"Perum taal udaya Piraan adi keezh piriyaadu endrum iruppaare".

 

While most of the Azhwars enumerate the eternal and everlasting bliss that

one would attain in the Lord's service as the outcome of mastering their

Prabandams, there are certain exceptions too. For instance, Sri Nammazhwar

promises those who know well the ten pasurams beginning with "Kedum idar",

that they would embrace delightful damsels with slender shoulders like

bamboo shoots-"anaivar poi amarulagil painthodi madandayar tam vey maru tol

inaye". Wouldn't you consider this totally uncharacteristic of Nammazhwar,

who had not even a whiff of worldly pleasure, all through his brief sojourn

on this earth? And for one who concentrated whole-heartedly on the Lord and

His auspicious attributes to the exclusion of everything else, promising his

readers an apparently puerile benefit, such as the company of beautiful

women, appears out of place. And it appears incompatible too with the avowed

purpose of the entire Tiruvaimozhi, that of generating and sustaining an

all-consuming fervour for the Lord and all that is associated with Him. We

wonder why Azhwar should suddenly resort to promising such ephemeral

pleasures, when, all along, he has been advocating their conscious avoidance

at all cost.

 

When we turn to the commentaries for elucidation, we find Sri Nampillai

explaining this phenomenon of Azhwar's apparently unsuitable promises with

an apt example. To improve a cow's yield, cowherds usually keep a stuffed

calf in the cow's sight, so that, enthused by the thought of feeding its

young one, the mother secretes milk plentifully. Similarly, Azhwar too

promises to Samsaaris the benefit they would covet (that of delightful

feminine company). And, once they start perusing Tiruvaimozhi in the hope of

attaining these minor pleasures, they lose themselves eventually in its

descriptions of the Lord and His auspicious attributes. Ultimately they

acquire the requisite wisdom, devotion and Vairaagyam, which lead them to a

simple strategy like Prapatti, which in turn confers Salvation.

 

We thus see that "Phala Shruti"s range from promises of prosperity,

material and otherwise, to the attainment of the Ultimate Goal, viz.,

Moksham.

 

While it is all right to catalogue the benefits arising from the study of

Scripture, have you come across instances of negative incentives being

prescribed for failure to study a particular Stotram or Prabandam? Have you

similarly chanced upon criticism of people who do not study a particular

Prabandam?

 

For instance, while the Vishnu Sahasranama Stotram appends quite an

exhaustive list of what could be achieved through its recitation, we do not

find any element of compulsion in its learning or study. It doesn't mention,

for instance, that those who do not know the Stotram would rot forever in

hell. Similarly, none of the Prabandams of Sri Nammazhwar or of Sri Kalian

prescribes any detriment for non-study. It is only in the case of Tiruppavai

that we are told that those who know not the thirty poignant pasurams of

Kodai Naacchiar need not have been born at all, their lives being an utter

waste. Planet Earth would earn an indelible stigma by carrying these people,

who are ignorant of Tiruppavai- Kodai Tamizh iyyaiyndum iyndum ariyaada

maanidarai

 

Vaiyyam sumappadum Vambu".

 

For an Acharya to go to the extent of castigating in such strong terms

those who do not know Tiruppavai, is indeed unusual. Our Preceptors are

known more for their persuasive and mercy-filled exhortations, than pungent

admonitions. This being so, it stands to reason that Tiruppavai contains

some basic truths, without the knowledge of which our learning is incomplete

and without which we have little to show for having been blessed with a

human birth. What could be the fundamental concepts that this Prabandam

portrays, which could entitle it to such indispensability?

 

1. Godhead-The first and foremost concept that Tiruppavai enunciates,

in the very first pasuram, is the identity of the Supreme Being who is

capable of bestowing Salvation. While there are any number of deities who

grant minor boons, if it is Moksham you want, then it is to Sriman Narayana

you must apply-"Moksham icchet Janaardanaat". Unless we have a firm grasp of

this, we would keep going round the maze of Samsara, caught up in the

interminable cycle of births and deaths. Hence, unless we realise that

"Narayanane namakke parai taruvaan", would there be any purpose at all to

our lives?

 

2. Good Conduct-Apart from revealing esoteric truths, Tiruppavai also

instructs us in rules of good conduct, which ensure our physical and

psychological health. We are told about simple rules like bathing in the

early morning ("naat kaale neeradi"), avoiding bad ways ("seyyaadana

seyyom"), eschewing untruthful and unpleasant speech ("tee kuralai chendru

odom"), performing as much charity as possible ("iyyamum picchayum aam

tanayum kai kaatti"). It is Tiruppavai's uniqueness that it instructs us not

only in high philosophy, but in "Saamaanya Dharmam" too.

 

3. Naama Sankeertanam-Tiruppavai highlights the easy and delightful

pursuit of singing the Lord's names, which is touted to be THE strategy for

attaining devotion, in this Kali Yuga-"Kalou sankeertaya Kesavam". Repeated

references to this upaayam are to be found in the thirty pasurams-"Ongi

ulagalanda Uttaman per paadi", "Kesavanai paadavum nee kette kidatthiyo",

"Paar kadalul paiyya tuyindra Paraman adi paadi" "Damodaranai-vaayinaal

paadi manatthinaal sindikka", "Maa vaai pilandaanai.paadi parai kondu",

"MaaMaayan Madhavan, Vaikunthan endru endru naamam palavum navindrelor

empaavaai" and so on. Would anyone's life be worth living, if he or she

didn't utter the Lord's glorious names, as laid down in Tiruppavai?

 

4. Good Company-The common thread running through all the thirty songs

of Tiruppavai is that of keeping company with the good and saintly-Sat

Sangham or Bhaagavata Samsargam. The uplifting nature of the company of

kindred souls hungering for Bhagavat anubhavam is portrayed time and again.

The emphasis is on collective enjoyment of divine bliss-"koodi irundu

kulirndu". The benefits of Sat Sangham are vividly visible for all to see,

in these pasurams.

 

5. The Relationship-Though volumes have been written regarding the

relationship between the individual soul and the Paramatma, it is Tiruppavai

which puts the same in a nutshell and highlights the Master-Slave bond that

binds the Lord and ourselves together-"ettraikkum ezhezh piravikkum uttrome

aavom, unakke naam aat cheivom". That this bond is not ephemeral like

worldly ones and is eternal, is brought out by the line, "un tannodu uravel

namakku ingu ozhikka ozhiyaadu".

 

Our duty is to perform all possible service to

Him-"nee kuttreval engalai Kollaamal pogaadu".

 

6. Our Desire-All of us are victims of wayward minds, which push us

deeper and deeper into the whirlpool of desires. The satisfaction of one

desire immediately gives rise to another and we get caught up in unending

waves of wants. Tiruppavai has a very practical lesson to offer in this

regard. Knowing full well that it is futile to instruct human beings to

avoid desires, Andal shows us the way to channel these desires in a

productive fashion, directing them towards attaining the Lord, performing

endless service to Him and His devotees. The prayer is thus for the Lord to

relieve us of desires which run counter to these objectives-"mattrai nam

kaamangal maatru".

 

7. The Strategy-We might know everything, but if we know not the

strategy for attaining Liberation, we would continue to wallow in this

mundane mire. Sri Andal proclaims this strategy in the very first pasuram

itself, by telling us that the Lord would grant Moksham only to Prapannas-

"Narayanane namakke parai taruvaan". The operative word here is "namakku",

(to us) which indicates Surrendered Souls or those who have performed

Prapatti. And the emphasis on this term, "namakke" makes it clear that the

Lord would grant Moksham only to those who surrender themselves to Him,

heart and soul--"Prapannaat anyeshaam na disati Mukunda: nija padam"

 

8. Arttha Panchakam: The avowed objective of all Scriptural

formulations is to enlighten us about the Five Fundamentals, knowledge of

which is essential for emancipation. When we summarise all that has been

said above, it boils down to the fact that Tiruppavai is all about the

following five aspects-

 

a) Nature and Identity of the Supreme Being

 

b) Nature of the Individual Soul

 

c) The Strategy to be adopted for the Individual Soul to attain the

Lord's lotus feet

 

d) What fruits await the Soul upon its ascent to Paramapadam

 

e) What impediments stand in the way of the Soul from

realising/attaining all the aforesaid.

 

>From all these, it would be crystal clear that those who are not fortunate

to know Tiurppavai could never aspire for the Ultimate Goal. Without the

Guide Book of Tiruppavai, they would know not the rules of conduct for life

in this world or for ascent to those above. And denied of such wisdom, they

would be little better than quadrupeds-"Gnaanena heena: pasubhi: samaana:".

And the world would be little richer for their nondescript and unremarkable

existence-which is what the line "Vaiyyam sumappadum vambu" portrays so

eloquently.

 

The greatness of Tiruppavai can be understood from the number of

commentaries it has been able to attract, from eminent scholars, who have

found, in these mere thirty pasurams, the seeds of concepts propounded in

the entire Shruti. No less than seven vyaakhyaananams are available for this

Prabandam-those authored by Sri Periavachan Pillai, Sri Azhagia Manavala

Perumal Nayanar, Sri Nampillai, Sri Aay Jananyaacharya, Sri Peria Parakala

Swami, Sri Rangaramanuja Swami (in Sanskrit), Sri Ranganatha Swami, Sri

SuddhaSattvam Doddayaachaar Swami, Sri Vanamamalai Jeer and the last, but by

no means the least, the one by Srimad Mukkur Azhagiasingar. If so many

scions of the Sampradayam have seen fit to comment on these thirty

apparently simple verses, it is indeed a glowing tribute to Tiruppavai's

esoteric and truths, which transcend time and place.

 

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Narayana

Yatindra Mahadesikaya nama:

 

dasan, sadagopan