Guest guest Posted December 22, 2000 Report Share Posted December 22, 2000 SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/ SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm// ========================================================== SRI RANGA SRI VOL. I / 011 DATED 20th DECEMBER 2000 ========================================================== EDITORIAL: Dear Bhagavatas: In this issue, in addition to our regular features viz., "Sriranga Vijayam", "AchArya Vamsa Vriksham" and "SampradAya lessons" in Section I, We present a special Section II "GitaAmrutham" and GOdhAmrutham" – An alternate viewcomparing the two. Section I. Regular features: 1. "Sriranga Vijayam – Part 9: "The temple that became the Companion to the Companion" (thuNaiyAna veedaNarkku thuNaiyAm koil) - Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy) 2. "AchArya Vamsa Vriksham" – "Part 37: The line of Muni Traya Parampara continues –5 (common to Poundarikapuram Asramam and Periyaasramam) 3. "Learn our Sampradayam the easy way" Grade I- Lesson 17: (Based on the original in Tamil "sampradAya pADa thiTTam" by Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva. (Translation by Anbil Ramaswamy). Section II "GitaAmrutham" and GOdhAmrutham" – An alternate view comparing the two: Anbil Ramaswamy ====================================================================== 1. "Sriranga Vijayam – Part 9: "The temple that became the Companion to the Companion" (thuNaiyAna veedaNarkku thuNaiyAm koil) - Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy) ====================================================================== After admitting VibheeshaNa to his fold, Sri Rama told him: "I promise to crown you as the King of Lanka after killing rAavaNa and his kin. I vow not to return to AyOdhya without killing rAvaNa wherever he may hide, whether in the nether worlds (PaTALam) below or the world of Brahma above" In his turn VibheeshaNa vowed " In besieging Lanka and in the decimation of rAavaNa, I pledge myself to the maximum of my capacity till the very end of my life" rAkshasAnAm vadhE sAhyam lankAyAscha pradharshaNE/ karishyAmi yathA prANam pravEkshyAmi cha vAhineem// It was with this in view that Swami Desika used the words – "VibheeshaNa, the CompanionthuNaiyAna veedaNan" Looking at it superficially, it would appear that VibheeshaNa did SaraNagathi only with an ulterior motive to secure the kingdom because it was only after Sri Rama promised to make him king "rAjAnam tvAm karishyAmi, sathyamEva braveemi thE" that VibheeshaNa pledged his help to Sri Rama. Let us see what Swami Desika says on this: A casual cursory observer might conclude that what VibheeshaNa desired was "lankaiswaryam"; But, if we look deeper from the point of view of VibheeshaNa himself we will find that all he desired was to serve the Lord. When he did surrender he proclaimed in no uncertain terms "Abandoning all that is dear and near to me like children, wives etc. I have surrendered to Sri RaghavatyaktvA putrAm cha dhaRams cha rAghavam saraNam gathah:" This shows that he has made it abundantly clear that he had no other desire in surrendering. He further added - " I have abandoned Lanka, friends, wealth etc and that his own life, wealth, welfare and kingdom were totally dedicated to be at your disposal" He has openly declared in so many words that the only objective (purushArtha) he sought was the feet of the Lord and that he did not desire anything except service to the Lord (Bhagavad kainkaryam). Then, why did Rama offer him the kingdom? It was out of extreme love and affection (prEmAdhisayam) towards his devotee that he offered the royal gift by way of bonus. Do not the SAstras say-`Lord VishNu grants to his devotees not only liberation (mOksha0 but also physical health, material wealth and all other enjoyments as a bonus (anushangika)"? Sareera AarOghyam arthAms cha bhOghyAms chaiva anushnagikAn/ DadhAthi dhyAyinAm nityam apavarga pradO harih:// Once, VibheeshaNa prayed to Brahma that he should be granted the boon of never swerving from the path of righteousness. Pleased with this, Brahma granted not only this but also deathlessness (amaratvam) and long life (chiram jeevatvam). In the same manner, the Lord granted VibheeshaNa all other benefits as bonus to his devotee. In a sense, VibheeshaNa's acceptance of the offer was also by way of obeying the command of the Lord (AajnAnupAlanam) as a service to the Lord, even though he himself did not desire the "rAjyam". Thus, it was out of compulsion by the Lord that he accepted the offer. Since VibheeshaNa did not desire anything other than service, Sri Rama handed over to him the "kovilAzhwAr" of `SriRanga VimAnam" with Lord Sri RanganAtha, whom he himself was worshipping. "LabdvA kuladhanam rAjA lankam prAyAdh VibheeshaNa:" says the maharishi. GovindarAjar also confirms in his commentary that since VibheeshaNa said "I am ready to serve even at the cost of my life", it is clear that he did not come to Rama for the sake of the kingdom" ====================================================================== To Continue: The meaning of the word "kuladhanam" ===================================================================== 2. "AchArya Vamsa Vriksham" – "Part 37: The line of Muni Traya Parampara continues –5 (common to Poundarikapuram Asramam and Periyaasramam) ====================================================================== 33 (1).SRIMAD PERIYA ANDAVAN a.k.a VATHAL SWAMI (Masi- Pushyam)(1801 - 1886 AD) (VED): "Periya Aandavan", as he has come to be familiarly known is the real architect of the Aandavan Paramparai, for he laid it on firm foundation. He lived during the 19th Century AD- a most disturbed period in the history of Vaishnavism, when the Southern part of the Tamil country became a hotbed of internecine wars. Carnatic Wars (1743-1767 AD) broke out between the English and the French and both the temple and the town of Srirangam suffered much. The pilgrim town and the center of Vaishnavism became an occupied territory. The Nawab's army took shelter in the Srirangam temple. The military fortunes of the contending parties were fluctuating until the English won the war and seized Tiruchirappalli and the surrounding regions. In his Poorvasrama, Periya Andavan was called Sri SrinivAsa RAghavAchAriar. The son of one KrishnamAchArya Swami, he belonged to the village, PillaiyaraNai near KAnchi. He was born in the Kali year Roudhri in the month of Maasi when the star Pushyam was in the ascendant and this corresponds to 25-2-1801. (*It was a Sukla Trayodasi day. He belonged to Sandilya Gotram- *SMM) He came from a distinguished Dipa- Pradipa family who were entitled to some special honors at the KAnchi PeraruLALan temple. After BrahmOpadesa at the age of 8, his father himself instructed him in the Vedas and Divya Prabhandam. He also administered the Sudarsana MahA Mantram. He received his Pancha SamskAram from one Sama Periyappan Swami, a descendent of TAtha Desika. In the course of a pilgrimage, Sri KrishnamAchAriar and his family worshipped at the ArAvamudan Sannidhi at KumbakONam, where he met one NAvalpakkam RaghavAchAriar Swami, an erudite scholar and a previous acquaintance. At the latter's request, Sri KrishnamAchAriar and his family stayed with him for some years as his guest. At his departure, he left his son to be instructed in KAvyas and Tamil lore at the feet of NAvalpakkam Swami. Later, SrinivAsa RAghavAchAriar studied VyAkaraNa and MimAmsa SAstras at the feet of his paternal uncle. Goaded by an intense urge to seek the feet of Sri Vedanta RAmAnuja MahA Desikan, he arrived at Srirangam and prostrated himself before the AchArya. >From him he sought and received BharaNyAsam at the Sannidhi of Lord RanganAtha. Discovering in the Prapanna, the potential AchArya, Srimad Aandavan directed him to get instructed in all Rahasya Granthas by Tirutturaip Pundi Aandavan. Soon, he became a scholar in all VedAnta SAstras and won the appreciation of the two AchAryas and their disciples. He visited the NAvalpakkam village six months after his marriage and on that occasion, his father-in-law (* Sri Nrisimha TAtachAriar-*SMM) presented him a gold ring. SrinivAsa RAghavAchariar is said to have made golden image of Swami Desika out of the ring and installed it in the local temple. With an intense longing to become a SannyAsi, he came back to Srirangam but both his mother and wife pleaded with him not to take to holy orders. Sensing the domestic compulsions, the AchArya advised him to remain a householder till such time as he is blessed with a child. With the birth of a daughter, a few years later, Sri SrinivAsa RAghavAchAriar decided to take the SannyAsa Asrama. But, still his mother would not allow him to do so. Assuring his mother that he would not become an ascetic unless he saw auspicious signs, he proceeded to Srirangam. On the way, he encountered an astrologer who predicted that he would turn either a great king or a saint destined to blaze a new trail. Just about the same time, two Garudas were seen hovering in the sky. The green signal for the new course of life was given and his mother reconciled herself to the inevitable and blessed her son. Taking leave of Lord DevarAja, Sri SrinivAsa RAghavAchAriar reached Srirangam and received the ochre robes from Tirutturap Pundi Aandavan. Assuming the name of SrinivAsa MahA Desikan, he entered the holy order of ascetics at the age of 30 in the year 1831 AD. Srimad SrinivAsa MahA Desikan led a simple, austere life on the banks of KolliDam. Every day he would go round the streets of Srirangam and accept alms from the houses of only those who lived a pure life, reciting and teaching Vedas. It is said that after receiving the cooked rice, he would go to the river and wash it so as to rid it of all fat and oil content. The meager food he took lacked the vital fat content rendering him frail and he was, therefore, called "Vathal Swami". He was a self-denying saint, a Jithendriya who bent his Thirumeni to the service of his soul. He taught rather by his practice than by precept. He wielded such influence on his disciples that they hailed him "Periya Aandavan". When Tirutturaip Pundi Aandavan attained his AchArya's feet, Periya Aandavan became the AchArya in due course. On hearing about his succession, learned scholars of the day came to see him and obtain his grace. A brilliant galaxy of distinguished scholars flocked to his feet and the Goshti consisted of such eminent persons as VedAnta TAtAchAriar Swami of Sankarapuram, (who became later Veliyanallur Aandavan) Sri RAghavAchAriar of Veliyanallur (who later became Chinna Andavan of this Asramam), Sri Tirupput Kuzhi TAtAchAr Swami, GOpAla Samudram VidwAn Sri NArAyaNAchAr Swami, Sankarapuram SrinivAsAchAriar, MannArgudi VyAkaraNa RangAchAriar Swami (who later became the 39th Jeeyar of Ahobila Mutt), VidwAn GOpAlachAriar Swami, Meemisal NarasimhAchAriar Swami TirukkuDanthai Chinnamu RanganAtha PAatrAchAriar Swami(*SMM), AgnihOtram SrinivAsa TATAchar Swami, VidwAn ParavAstu VenkatAchAr of Srivilli puttur, Tiruvaheendrapuram AshtAvadhAnam AnantAchAr Swami (who later became Tiruk Kudanthai Aandavan) etc. etc. Periya Aandavan was a logician of great repute and many of his disciples also excelled in this art. One GOvardhanam RangAchAriar, a reputed logician of the North arrived in Srirangam and challenged the scholars of the day to a dialectical debate. MannArgudi RAjagOpAlAchAriar, nominated by Srimad Periya Aandavan to accept the challenge. He defeated the visiting scholar after several days of debate. The vanquished gracefully accepted defeat and requested Periya Aandavan to spare RAjagOpAlAchAriar Swami for a brief period, so that he could get further instructions from him in Vedanta. At the end of the period, he honored MannArgudi RAjagOpAlAchariar and conveyed his gratitude to Periya Aandavan for putting him in the right path of knowledge. He set up the Asrama on the lands donated by a patron and continued his KAlakshepam classes there uninterrupted in the sylvan environment. He conducted classes in Sri Gita BAshya, Sri BAshya, Rahasya Traya Sara and Bhagavad Vishayam more than 30 times to hundreds of disciples. His Sishyas listened entranced wondering that so much Vedantic wisdom emanated from so frail a body. He framed a code of conduct to be strictly adhered to by his disciples. He undertook a pilgrimage which took him to Tiruk KuDanthai, MannArgudi, VaDuvur and other places. Whatever he touched he enriched and he left behind a tradition of excellence, a spiritual touch for his worthy successors to cherish and carry forward. Such indeed is the glory of Periya Andavan. He observed 55 ChaturmAsya austerities (58 according to SRP) during the span of 85 years. He attained the lotus feet of his AchArya in the year 1886 that is the Krishna TrayOdasi in the month of Makara". His Tanian reads as follows:- Sri Rangesa Pathe Samarpitha Bharam Srutyanta Raamaanuja Sri Yogeendra Guroothamena Yaminah Srutyanta Vidyaatmanah / Praaptha Srutya vathamsa Yugma Hridayam Sri Vaasa Raamaanujaath Sri Srivaasa Muneendra Desika Manim Sreyonidhim Samaasraye // (meaning) " I resort to SrivAsa Munindra Desika who is the gem of Sreyas, who did his Bharasamarpanam at the feet of Rangesa, who had learnt all about RAmAnuja Darsanam from his Guru, to whose heart resort all the Srutis" ============================================================= M. 33 (2) SRIMAD CHINNA ANDAVAN (1826 - 1885)- (Kartigai-Magam-MSR) (SRP): "As none came forward to take SannyAsa, Peiya Aandavan was a little worried. He sent word to MahA VidwAn, Sri RAghavAchAriar of Velianallur to whom he had performed BharaNyAsam earlier. Sri RAghavAchAriar immediately rushed literally walking through Tiruk KuDanthai and Royampettai and reached Srirangam. Periya Andavan blessed him with the ochre robe. Both of them stayed together for about 6 months in the PeriAsramam being called "Periya Andavan" and "Chinna Andavan" (Senior and Junior) respectively. When the Senior passed away, the junior faced some difficulties and he retired to ANBIL for some time. Hearing this, some Sishyas in Royampettai bought a grove on the banks of Vada KAveri, built an Asramam and invited ChinnAndavan to come back to Srirangam. When the difficulties were cleared, ChinnAndavan occupied the original Asramam. Hence, both the Asramams were called "PeriyAsramam" and "ChinnAsramam". Though he did only 10 ChAtur mAsyams, he wrote several works as follows- Ahnika Artha Prakaasikai Sree Jaynthee NirNayam Ukti AchArya NishTA VichAram Satpada Rakshai JanmAshTami NirNayam Tadhakratu NyAya VichAram Yathi Dharma Samuchchayam AchArya SambhAvana Kramam Asoucha Sangraham His Tanian reads as follows: Sriman Natha muneendra yAmuna muni Sree samyameendrAthmanah: Sri SreevAsa nuneendra dEsikamaNe: prAptha AgamAntha dwayam / Sri RangEsa padE thadarpitha bharam Sri PAdukA sEvaka Sri RamAnuja yOginam guruvaram vandE dayA sAgaram // Meaning I salute Sri pAduka sEvaka Sri RamAnuja muni, the greatest of Gurus and who is verily an ocean of compassion, the one who acquired knowledge of VedAnta and Dvayam from the great teacher, Sri SreenivAsa Muni, and who did BharasamarpaNam at the feet of Lord Sri RanganAtha. ====================================================================== Learn our Sampradayam the easy way (Course for Kids) Grade 1 for Beginners (Based on the originals in Tamil by Sri Seva Swamigal) Lesson 17: Education (Anbil Ramaswamy) =============================================================== Do you know the difference between a "literate person" and an "educated person"? While the former can only recognize letters of the alphabet while reading or writing, the latter can understand the purport of what is read or written. It is education that brings out the innate cognitive abilities of an individual. The word "education" is derived from the root "to educe" which means to draw out the hidden capacities of persons- in short, to make the latent talents patent. Education can be of different kinds. As the world comprises of different people, different tastes, different occupations, education also takes several forms to suit the needs of each. Our forefathers have concluded that only the education relating to the upliftment of spiritual life (Aanmeekam) is the best. These are also known as "Atma Vidya" and "Brahma Vidya". Learning SAstras belongs to this category. They have also identified 64 arts that are useful to life in this world. "Siksha", "VyAkaraNam", "Chandas" and "Niruktam" relate to the use of words. "JyOtisham" is related to "divining" and astronomy. "Kalpam" relates to practice also known as "anushTAna Vidya". There are several other Vidyas like "anveekshakee" also known as "NyAya SAstras"- the branch of laws relating to rectitude in private and public life. Swami Desika says that except "Atma Vidya" all the rest is burdensome. (SumaiyAna kalvikaL). Brahma Vidya comprises of 32 categories, which are described in detail in the "Upanishads", all dealing with the leading of the soul to liberation. All other education lead only to eternal bondage to earthly influences. Vedantins (adherents to Vedas) adhere to Brahma Vidya and reject others. Education for the purpose of eking out existence and livelihood can never be permanent and will be ever changing in content. The only true. Eternal education, therefore, is that which helps one to understand the means to salvation. ====================================================================== QUESTIONS What is the difference between a literate and an educated person? What is the purpose of Education? How many arts have our forefathers identified? What is the greatness of "Atma Vidya"? What is the nature of education in your country? ====================================================================== Section II: "GitAmrutham" and "GOdhAmrutham"- An alternative view comparing the two: Anbil Ramaswamy Dear Bhagavtas: A couple of events we celebrated recently viz., "Gita Jayanthi" on 7th December 2000 and the Platinum Jubilee of sAra sArajna TirkkaLLam SwAmi on 14th December 2000 inspired me to summarize portions of his monumental masterpiece under the title of "GitAmrutham". But, since we are now in the month of "MArgazhi" celebrated by our dear ANDAL in her Srisookthi, "TiruppAvai", we wish to attempt a comparison of "GitAmrutham" with "GOdhAmrutham"- to wit - between "Bhagavad Gita" and "Bhagavathi Gita". You will probably remember that under this latter title, I had posted a few articles on 20th and 21st December 1999. (You may view them at Sls.8717, 8718 and 8722 of Bhakti issues and Malolan net issues # 916, 917 and 919) The expression "Bhagavathi" was first used by Swami Desikan, while referring to Bhoomi Devi who was saved by the Lord in VarAha AvatAra. Since, ANDAL is the reincarnation of Bhoomi Devi, she is referred to as "Bhagavathi" in DasAvatAra StOtram – "brahma sthambam asou dasou "bhagavathi" musthEva viswambarA" MahAvidwAn Sri Perukkaranai ChakravarthiAchariar Swami in his work on TiruppAvai has brought out a comparison (sAmyam) of the two works, as summarized in his translation by SrimAn Sadagopan. In this article, we wish to bring out some contrasts between them. You will remember that during August 1998, we had a lively and welcome debate on the most favorite of the Divyadesams. (Vide Bhakti archives Nos.5154, 5221, 5233, 5243, 5266, 5271,5281,5285,5299,5304, 5307, 5346, 5348, 5349, 5391, 5393, 5401, 5403 etc. Several Bhagavatas advanced arguments in support of one or the other of the Divya Desams. This did not mean that the other Divya Desams were of no importance at all. In fact, all are equally important but some would seem to be "more equal than the rest"; some considered "primus inter pares". When someone says his / her favorite AvatAra is say, Nrisimha or Sri Rama or Sri KrishNa, that does not mean that the others (not chosen as favorite) are unimportant. e.g. when NammAzhwAr is described as 'krishNa thrishNa tattvamivOdhitham" - as the personification of thirst for Sri KrishNa, it does not mean that he did not consider Sri Rama AvatAram, for example, as any less important than Sri KrishNAvatAram. Again, when Swami Desikan while referring to Sri KrishNAvatAra in DasAvatAra StOtram says "nAthAyai Eva nama: padam bhavathu" meaning "our prostration in "namah" be ONLY (Eva) to Lord KrishNa", he did not mean any disrespect to the other AvatAras, all of which he has saluted in this StOtra. It is in this spirit that the present write up is presented. It is meant to highlight the specialties of "Bhagavathi Gita" and it should not be construed as belittling the importance of the other. In fact, "Bhagavathi Gita" is itself dedicated to the very "GitAchAryan"- the beloved of the bridal mystic, ANDAL, - a dedication so unique and incomparable that takes "GOdhAmrutham" to rank higher than "GitAmrutham" itself. ====================================================================== 1. There is a slOkam which says- VasudEva sutham dEvam kamsa chANura mardhanam/ Devakee paramAnandam KrishNam vandE jagatgurum// meaning- " I salute this divine KrishNa, son of vasudEva and the delight of Devakee, and who killed Kamsa, ChANura et al, and who is verily the great world teacher" (Jagadguru). This depicts the "GitAchAryan" as an "AchAryan" who sought to "teach" Arjuna, "GOdha" out of natural, infinite, maternal love (vAtsalyam) as Goddess Mother earth, literally wrested a promise from the Lord that He would remember the jiva (soul) even if it were to forget Him at the time of its death, if only it had remembered the Lord but once sometime, anytime - during its lifetime. Vide VarAha Charama slOkam: stithE manasi sukhasthE sareerE sethi yO nara: DhAtusAmyE sthithE smartha visvarupam cha mAm ajAm/ ThAsas tham mriyamANAnAm thu kAshTa pAshANa sannibhAm Aham smarAmi madbhaktham nayAmi paramAm gathim// 2. We all know that the mother is ranked first, then only comes the father and only after him - the teacher vide the saying- "mAtru dEvO bhava, pitru dEvO bhava, AachArya dEvO bhava" etc. Thus, "GOdhAmrutham" takes the pride of place relegating the role of the teacher to a third place! 3. For the reason that KrishNa was a 'teacher', (I)"Bhagavad Gita" is 'Instructional' whereas "Bhagavathi Gita" is "Inspirational"; (ii) The former appeals to the "head" while the latter appeals to the "heart"; (iii) The former addresses the "intellectual understanding" while the latter flows towards "emotional acceptance"; (iv) The former is "peremptory" while the latter is definitely "pellucid". 4. Only after Arjuna pleaded with him as His "disciple' and begged to be "instructed"- Yath srEya: syAth nischtham broohi that mE / SishyasthE aham sAdhi mAm tvAm prapannam // (2.7) Even then, in "Bhagavad Gita", the Lord literally takes Arjuna through labyrinthine chain of conversation presenting him with a veritable,smorgasbord, a la carte of philosophical fare, with long winding and arcane, obscure and occult, mysterious and mind-boggling arguments through concepts like "karmayOga". "jnAnayOga", "BhaktiyOga" and what not. And, He winds up leaving Arjuna in an intellectual quandary by bidding him to adopt whatever he found fit at his discretion when He said -"JnAtvA sAstra vidhAnOktham karma karthum arhasi" (16.24) and "vimrusyaaithad asEshENa yathEchasi tathA kuru" (18.63) 'Only when Arjuna pathetically pleaded his helplessness, did the Lord come up with the CharamaslOka in which He revealed the "Prapatti mArga" "GOdhAmrutham" on the other had, is direct and empirical, practical and pragmatic, simple and straightforward - showing the Royal road of "SaraNAgathi" as the "One and Only" means, with a clarion call of ANDAL to her companions to think (Oore) and accept (yEl) and dive deep into "KrishNAnubhavam" euphemistically referred as bathing (neerADal). No debate, no discussion, no goading, no persuasion was needed, since this experience (anubhavam) came by out of natural autognosis. 5. If "Bhagavad Gita" was in the form of a conversation, so was "Bhagavathi Gita". But, it is a short and sweet one. (e.g.) In verse 15 - "yeLLE iLam kiLiyE" the core and cardinal doctrine of behavior of a Prapanna (SrivaishNava lakshaNam) is encapsulated with such a telling effect viz., the readiness with which a Prapanna is expected to own responsibility for any lapse he / she may be accused of undeservedly, even when one is not guilty of the same - Vide" - the words - "nAnEthAn aayiDuga. 6. "Bhagavad Gita" courses through a gargantuan and prodigious 700 odd slOkas with so many roller-coaster arguments and counter- arguments for or against one or the other means of "Karma", "jnAna' and "Bhakti" etc. But, "Bhagavathi Gita" epitomizes the essence of the whole Gita in just 30 nectarine verses in lucid and laconic, simple and terse, in an inimitable and incomparable way with unsurpassed clarity. 7. Another point to note is that in "Bhagavad Gita", both the teacher and the taught were male. "Bhagavathi Gita" was the torrential outpour of the God-intoxicated bridal mystic with a single-minded devotion and dedication - a trait that can come in naturally only in a woman. We are simply carried away by the torrential flow of NachiyAr's expressions into the unfathomable depths of her love; She not only loved but she also wedded the Lord. NachiyAr sways our emotions so much that - - - · when her heart throbs, our hearts throb too in unison!; - - · when her mind melts, our minds melt with empathy!; - - · when she entreats the Lord, we entreat too!; - - · when she enjoys the Lord, we share the enjoyment equally! Here was an ANDAL; Where comes such another? GOdha indeed stands out as the outstanding exponent of bridal mysticism and in this is regarded as setting a model for the AzhwArs themselves. Unlike the other AzhwArs who were all males who had to simulate a ' NAyaki bhAva' (the role of a lady love), since ANDAL was herself a woman, the bhAva came to her naturally. Her only ambition was to marry Lord RanganAtha. On the other hand, we see Arjuna exhibiting his weakness and faltering foibles as revealed in the "Arjuna vishAdha yOgam" despite being a man and a Kshatriya at that. 8. If "GitAmrutham" is the essence of the Vedas (VedasAram), "GOdhAmrutham" is the very seed from which the entire gamut of the Vedas sprouted. One of the Tanians of TiruppAvai says - " TiruppAvai will obliterate all sins and show us the feet of the Lord; it is the very seed of all the Vedas. Those who do not know the 5 x5 + 5 (i.e.) 30 verses of TiruppAvai are indeed an unnecessary burden whom the earth carries in vain" Pathakangal Theerkkum Paraman Adi KATTum / Vedam Anaithukkum Vithu Aagum-/ Kothai Tamizh Aiy Aiyndum Aiyndum / Ariyaadha Maanidarai Vaiyam Sumappadum Vambu/" While NammAzwAr's four works are said to be the essence of the four Vedas, these 30 verses of ANDAL constitute the very seed of ALL the Vedas and what it does? --It can destroy all our sins; --It can show us the way to Moksham - all in simple, chaste, Tamizh. --It is the very seed of the Vedas --It is doubtful whether there are any comparable statements relating to "Bhagavad Gita". 9. No doubt, there is a slOkam, which says "All the Upanishads represent the cow; KrishNa, the darling of the GOpis is the milkman; Arjuna is the calf; and the milk is the nectar of Gita enjoyed by the wise" sarvOpanishad gAvO dhOgdhA gOpAla nanadana: / pArthO vatsa: sudheer bhOkthA dhugdham GitAmrutham mahath // If GitAmrutham is "Cow's milk", then "GOdhAmrutham" is "Mother's milk" which we all know gains precedence over cow's milk because it is scientifically proved to contain all the nourishing ingredients. Also, mother's milk is so rich in content and easily digestible that it can be enjoyed by everyone including dumbos, not merely the wise. 10. Let us see to whom "Bhagavad Gita" was advised. It was for one person, Arjuna. with utmost caution that the supreme secret, the most esoteric of all truths was advised to him because he was extremely dear to KrishNa. "sarva guhya thamam bhooya: sruNu mE paramam vacha: / ishTOsi mE dhriDam ithi tathO vakshyAmi thE hitham // (18.63) and that the secret should not be revealed to one who lacks penance, nor to one who is wanting in devotion, nor even to one who does not lend a willing ear and in no case to one who is jealous of the Lord. Idam thE nAtapaskAya nAbhakthAya kadhAchana / na cha susrooshavE vAhym na cha mAm yObhiyasooyasthi // It is only by extension and extrapolation that we claim that under the pretext (vyAjam) of Arjuna, Lord KrishNa was advising all mankind. On the other hand, "GitAmrutham", was advised to the lakhs of GOpis (shODasa Stree sahasreshu) in the spirit of "kooDi irundhu kuLirndhu" as a kind of community or social service. It would be more appropriate to hold that "GitAmrutham" was truly meant for a considerably broader spectrum of audience including the infinite generations to come, including us. 11. Let us take the message that runs through the "Bhagavad Gita". Basically, it was a call to Arjuna to "Kill the enemies". In Bhagavathi Gita", KrishNa appears as "kooDArai vellum Seer GOvindan" - (winning over enemies). The same KrishNa in "Bhagavad Gita" appears as "kooDArai kollum GOvindan" (destroyer of the enemies). In fact, He himself admits that He had already killed them all and Arjuna was supposed to take the credit for the killing. 12. Let us consider the location where "GitOpadEsa" was delivered. It was right in the midst of tumult and turmoil of a rambunctious, boisterous, battleground at the time of the great Armageddon - a situation least conducive for any fruitful and meaningful philosophical deliberations. The advice in "Bhagavathi Gita' took place in the halcyon hamlet, in the serene and sylvan surroundings of AayarpADi - where peace and tranquility prevailed - an ideal situation for any advice to get registered in one's mind. 13. "Bhagavad Gita" was primarily meant for Arjuna, the bellwether Kshatriya who had to be reminded of his duties as a warrior who came obviously to fight but would not. "Bhagavathi Gita" was meant for the rustic, bucolic folk, so innocent as literally not to know the distinction between the left and right hands (iDakkai valakkai ariyAtha iDaippeNgaL). Their only thought and preoccupation was the remembrance of KrishNa (KrishNa smaraNam). Like NammAzhwAr, " the food they ate, the water they drank and the betel they chewed everything was KaNNan" (uNNum sOrum, parugu neerum thinnum vetrilaiyum ellAm KaNNan). It is said that when they were out to sell their wares (yogurt and milk) they used to say - "Anyone home to buy KaNNan, to buy GOPAlan", while all they meant was 'yogurt and milk". They were so engrossed in the thought of KrishNa; absolutely no harm to anyone ever crossed their minds. 14. In a sense, we may say that "Bhagavad Gita" emphasized the negative aspects arising out of dereliction of duties. "Bhagavathi Gita" resounds with positive and optimistic thought throughout- a cornucopia of fecundity and utmost felicity. Some people gleefully criticize ours as a religion of abnegation, of escapism, a negative religion of the recluse which always emphasized on the ' other worldly' with scant regard for what we need ' right here and now in this world '. They fancy that ours is a religion of rigor, regret, remorse, repentance and renunciation that takes away all the joy out of life rendering it a saga of ' sack cloth and ashes ' all the way. We would advise them to read ANDAL's Tiruppavai. TiruppAvai shows how ours is the first and foremost religion, which has the practical wisdom and pragmatism to recognize the purpose of life both ' here and the hereafter'. TiruppAvai laid down the principles and practices to make life on earth enjoyable, meaningful and worthwhile - while unfolding the 'after-life' scenario in equally vivid expressions. Let us see some of her positive expressions- Selva Sirumeergaal: Dear darling prosperous girls; Vaiyathu Vaazhveerkaal : You who have come to live and prosper in this world; Neengaatha Selvam Niraindhu : Securing bliss that does not diminish; Vaazha Ulaginil Peithidaai: Rains that pour life into us ; Poya Pizhaiyum Pugu Tharuvaan Ninranavum Theeyinil Thoosu Aagum: The Sanchita and PrArabda Karmas extinguished like dirt burnt by fire; Ullam Pugundhu Kulirndu: Entering the mind to make it cool and pleasant; Naayakap Penn PillAi : O! Leader among womenfolk; Tesam Udaiyaai: O! Shining one; KOdhukalam Udaiya Paavaai: Lady full of hope and enthusiasm; Selvap Pendaatti: Dearest spouse; Nar Chelvan Nangaai : Daughter of the prosperous one; POdharik KaNNinaai: O! You who have eyes like the honeybees lying on flowers; Elle! ILam KiLiye! : O! Parrot like beauty!; TiruThakka Selvamum Sevakamum Yaam Paadi Varuthmum Theerndu Magizhndu By praying for undiminishing wealth and eternal service, we can get rid of our grief and enjoy happiness; Koodaarai Vellum Seer GOvinda! : GOvinda who can win over even dissidents; Unthannodu Uravel Namakku Ingu Ozhikka Ozhiyaadu: Our relationship with you here and hereafter can never be severed; Enraikkum Ezhezh Piravikkum Unthannodu UtrOme AavOm : We will be with you ever and anon through any number of lifetimes; Engum Thiru Varul Petru Inburuvar: You will obtain the grace of Mother Goddess MahAlakshmi and enjoy life forever. 15. In "Bhagavad Gita", having exhausted all arguments and explanations, the Lord had to reveal His universal form (Viswaroopam) to convince and pressurize Arjuna to come around. Only after witnessing this with the divine vision (divya chakshus) granted to him, did Arjuna actually surrender. No such gimmicks, no such stupendous feats were needed for the GOpis who had acquired natural realization with aplomb and spontaneity. 16. Thus, it was with great difficulty that the Lord could careen Arjuna into dedicating himself to the Lord's will and was practically forced to surrender after much argument.. For "GOdhapirATTI", this dedication came naturally by without any inducements, asservations and cajoling. 17. In "GitAmrutham", the Lord gave Arjuna '"friendly advice" as a 'mentor' to his "chela". In "GOdhAmrutham" the friendly advice was absolutely convivial and endearing as between peers. 18. In "GitAmrutham", the Lord had to wrap up his peroration with a promise that He would free Arjuna from all shackles (aham tvA sarva pApEbhyO mOkshayishyAmi) and further reinforce it with a reassurance " Do not grieve" (mA sucha). In "GOdhAmrutham" ANDAL literally compelled the Lord to keep up His plighted word (nennalE vAi nerndhAn etc), perhaps, a promise she as Bhoodevi had wrested from Him in VarAha AvatAra. 19. Is not Lord KrishNa considered as "MArgazhi" among the months? ANDAL and her companions commence their vow (vratham) celebrating this very "MArgazhi". To what end? To lead them on to "Thai" month, which is said to open up the way to liberation "Thai pirandhAl vazhi pirakkum") is a popular saying. CONCLUSION Veda VyAsa, after describing the Gita in the MahAbhAratha, said in the end "The Gita should be "carefully studied" (i.e.) after reading the text, its meaning and its ideas should be gathered and held in the mind. It emanated from the lotus-like lips of BhagavAn VishNu Himself from whose navel sprang the lotus. What is the use of studying the other "elaborate" scriptures?" (Vide page 5 of "The greatness of the Gita" by Sri Jayadayal Goyandka in "The Bhagavad Gita, the Song Divine" published by Gita Press, Gorakhpur, India, 29th Edition in 1992) GitA sugitA karthavyA kim anyaih: sAstra vistharaih: / YA swayam padmanAbhasya mukha padmAth vinisruthA // There are several points to be noted in this connection: (i) Veda vyAsa was cautioning against the study of other elaborate scriptures, not this sweet, short, pithy, delectable Srisookthi of TiruppAvai. (ii) The very same Lord has also said that His Bhaktas are dearest to Him, indeed His very own Self. tEshAm jnAni nitya yukthaEka bhakti visishyathE / priyO hi jnAninOthyartham aham sa cha mama priya: // ANDAL is the foremost jnAni and Bhaktai of the Lord and, therefore, dearest to Him. He cannot be jealous about any praise to her. On the other hand, this would make Him proud to hear the glory of His Bhaktai. This once again proves that "BhAgavata AbhimAna" is more welcome to the Lord than "Bhagavad AbhimAna". Did not Swami Desika hold that "BhAgavata kainkaryam" is the farthest aspect of "Bhagavad kainkaryam" in the "PurushArtha kAshTa AdhikAra" of his Srimad Rahasya Traya sAra? (iii) ANDAL is not only His Bhaktai but is also His Consort, BhoodEvi. Bhagavathi is thus equal to BhagavAn Himself. Therefore, the Lord would only be proud to hear about the glory of His Consort. (iv) ANDAL is also an AchArya in her own right, if the word is taken to mean "one who not only removes the darkness of ignorance (gu = darkness +ru = destroyer) but also one who shows right conduct not by precept alone but by setting an example (Acharathi). Thus, ANDAL combines in herself a happy blend of the roles of Bhagavathi, BhAgavathai and AcAryatva - all woven into Her personality, so that it becomes not only our privilege but also our duty to celebrate Her glory. ====================================================================== Quote Link to comment Share on other sites More sharing options...
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