Guest guest Posted January 13, 2006 Report Share Posted January 13, 2006 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ===================================================================== SRI RANGA SRI VOL.07 / ISSUE # 35 dated 13th January 2006 ===================================================================== IN THIS ISSUE: 1. TIRUPPAVAI PASURAM # 29 SIRRAM SIRU KAALE (ANBIL RAMASWAMY) 2. TIRUPPAVAI PASURAM # 29 SIRRAM SIRU KAALE ENGLISH VERSE TRANSLATION (MS. SHOBA RAMASWAMY) ===================================================================== ISSUES RELEASED So far, 211 Regular issues of SRS have been released apart from Special Issues: 27 Issues of Vol. 1 15 Issues of Vol. 2 42 Issues of Vol. 3 35 Issues of Vol. 4 28 Issues of Vol. 5 30 Issues of Vol. 6 and 34 Issues of Vol. 7 ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== 1. TIRUPPAVAI PASURAM # 29 SIRRAM SIRU KAALE (ANBIL RAMASWAMY) --- Tiruppavai 29 siRRam siRu kaalE siRRam siRu kaalE vandhu unnai sEviththu * un poRRaamarai adiyE pORRum poruL kELaay * peRRam mEyththu uNNum kulaththil piRandhu * nee kuRREval engaLaik koLLaamal pOgaadhu * iRRaip paRai koLvaan anRu kaaN gOvindhaa * eRRaikkum Ezh Ezh piRavikkum * un thannOdu uRROmE aavOm unakkE naam aatcheyvOm * maRRai nam kaamangaL maaRRElOr embaavaay. ============================================================= • This is the last Paasuram in Tiruppavai in which Andal speaks in her role as a GOPI in ayarpaaDi. The next one "vangak kaDal" is in HER OWN words (taanaana tanmai) • In the previous Paasuram, they explained the Svaroopam of a Prapanna. In this, at long last, they spell out what exactly they want. In other words, they explain what they mean by the oft repeated term "Parai" • They now make it clear that what they need is the constant, continuous, faultless service in the company of and at the feet of the Lord forever (pErinbam) and absolute and total detachment to sensual enjoyments (sitru inbam) ============================================================= siRRam siRu kale vandhu unnai sEviththu: Having come here in the early hours of the morning and worshipped, adored, served you • This reveals their "tvara" or eagerness to express their intense love to KrishNa that made them come so early in the morning unmindful of the snowfall. • It also suggests that "Now that we have reached you, the time has arrived for our union with you and there is very little time to remain separated anymore" • They seem to say: "You will be shortly leaving for Madurai. So, the time left for our samslEsham here is "siru kaalam" • Considering the long and numerous lifetimes we have undergone so far with the time that we now spend together, the latter seems to be "siru kaalam" • When we go to Tirumalai, the waiting time in the line seems unending but while we go near the Bangaaru vaasal paDi, the time we are allowed in the midst of "jerugu, Jerugu" is but a split second! (siru kaalam) • May be, she suggests that the time taken for performing PrapaTTI is done within a very short (siru kaalam) compared to Bhakti. • What is "sitram siru kaalai"? – It is morning - only when we secure Bhagavad Jnaanam. • The period from the moment of doing PrapaTTI to the moment of leaving this mortal coil is "Ushat kaalam" for the Prapanna. Thereafter, it is all bright day when Nityasooris watch the Lord unabatedly "sadaa pasyanti soorayah" • Do we not say "Good morning" to friends whom we meet for the first time of the day, whatever the actual time we meet them? • "vandhu unnai sEviththu": "Do you remember how during Rama Avataara, you felt sorry for making the Rishis walk up to you for requesting protection and you told them that you should have taken the initiative to go to them. See! We have come likewise now (vanthu). You don't let go this opportunity and then regret!" • "Should you not show the same sense of urgency that you showed to GajEndra and VibheeshaNa? Hurry up!" • "Unnai": "You. What kind of "You"? You said that you would even give up your life and even PiraaTTi, if need be, in rushing succor of Aasritas. Remember this!" • "SEviththu": "You expect only friendship (mitra bhaavEna sampraaptam). You do not expect even "sEvithu". But, we have done this also. What are you waiting for?" • un poRRaamarai adiyE pORRum poruL kELaay: Listen! Our purpose in praising your golden lotus feet • "kELaay": Like Acharyas who command the Sishyas to listen carefully, the gOpis command KrishNa to lend His ears to their submission of their sEshatvam to Him. • That is why BhaTTar in his Tanian said: "paaraarthyam svam sruti satas sira siddham adhyaapayantee" • "un poRRaamarai aDiyE": The golden lotus like feet: Even if we give up His feet, His feet would not let us down. • "pORRum poruL": "The very praising is its own reward. We have not come to ask for anything else. We have come to do "mangaLaasaasanam" for you" peRRam mEyththu uNNum kulaththil piRandhu: Having been born in the clan (of cowherds) and subsisting by rearing cattle and eating • "Remember", they say: "Why leaving your Param abode, you came all the way down to be born amidst the cowherd community engaged in tending to cows?"" • "Like a farmer who improvises a hut in or near the field where he is farming, you have come to live amidst us for doing your duty of protecting us" nee kuRREval engaLai koLLaamal pogaadhu: you shouldn't reject our selfless, loving, personal service • "If, having come to us, you do not accept our kainkaryams here, the very purpose of your Avataaram will be laid a total waste. Think about it", they seem to say. • On hearing this, KrishNa offered a drum to them. • What is "kuRREval"? As per Uttamur Swami, it is kuru + Eval (i.e) Sakhyam: That which is capable of being done and what ought to be done. In other words, "aagjnaa kainkaram" • It is only doing what the master orders that can be called kainkaryam, not what WE like to do. • Initially, LakshmaNa seems to have regretted his finding fault with KaikEyi for sending Rama to forest for 14 years. Later, however, he regrets why she had not banished Rama for 100 years because he himself would have the opportunity to do all kinds of services to Rama exclusively and for long - whether Rama was awake or whether he slept. "aham sarvam karishyaami jaagratO svapatOpi vaa". He would be missing this opportunity in AyOdhya because, lot of others would be there to do Rama's bidding and he would have to share kainkaryams with them. • But, whether he did as promised is another question. For example, He did not stay with Sita as ordered. • "koLLaamal pogaadhu": KrishNa expresses a doubt that if He being Purusha, and the girls were around, he might slip from his resolve - like Arjuna for whom Subadra came to do service and Viswamitra when MEnaka came to do service for him. The gOpis reply that since He is Parama purusha and all others are feminine in relation to him (sarvEtaraah stree svabhaavaah) and attaining him is the only Purushaartham for all, there was nothing repugnant about their coming to serve him and his accepting their service. • "Did you not create a Oorvasi from your thigh to humble Indra who sent apsaras to entice you when you were doing Tapas as Nara and NarayaNa/? You are not the one to be distracted by such silly temptations. So, do not reject us (koLLaamal pOgaadu)" iRRai paRai koLvaan anRu: It is not to get the drum for today • "Oh! KrishNa! Can you not comprehend what we mean by "parai". Take it from us that it is NOT the drum that you offer now that we want. When someone asks for water, does it mean water alone? Does it not mean that they need food also to go with water?" • "Because you were born in our midst as a cowherd, may be you have become one like us, unable to understand what we actually want. Take it; it is not drum that we are going to take from you!" • "If you were Rama you will have "ingitam" mental alertness to know what we want. (ingitaas cha kOsalaah). After all, you seem to have imbibed the ignorance being one with us as cowherds" kaaN govindhaa: Look! Govinda! • "See! "Parai" is only a pretext to meet with you. What we want actually is constant, continuous, faultless service in the company of and at your feet forever (pErinbam) and absolute and total detachment to sensual enjoyments (sitru inbam)" • GOvinda! has several meanings: The main meaning is Protector, Preserver - He preserved the Vedas by separating the essence in Hamsa Avataara - He brought to light the greatness of the Vedas in Hayagriva Avataara - "Go" means Protector (rakshakan). He is also Veda Rakshakan in Matsya Avataara - He protected the celestials at the churning of the milky ocean in Koorma Avataara - He resurrected Bhooma devi in Varaaha Avataara - He protected Prahlada in Nrisimha Avataara - He protected Mahaabali and Indra all at once in Vaamana Avataara - And, many more • "GOvindaa!" This is a favorite name for Andal. Do you know why? - It is because, the word Go + vin + daa includes her name also "Go + daa" - Because, GOdavari has GOda in its name, it has become auspicious and got rid of the odium attached to it for not revealing the whereabouts of Sita when Rama specifically asked for the same - eRRaikkum Ezh Ezh piRavikkum: For ever seven upon seven (i.e., endless) births • "Ezh Ezh piRavikkum": does not mean 7 x 7 =49 or 7+7= 14. It means "ezhum ezhum piravikkum" (i.e) the countless series of births that arise incessantly, and forever. • It is said- Soorya syaiva tu yO bhaktah sapta janmaantaram narah Tasyaiva tu prasaadEna rudra bhaktah prajaayatE/ Sankarasya tu yO bhaktah sapta janmaantaram narah Tasyaiva tu prasaadEna vishNu bhakah prajaayatE // Meaning that "One has to spend several seven lives like worshipping Soorya, graduating to worshipping Rudra and finally graduating to the worship of VishNu before securing mOKsham. "Please do not go through this laborious process. Accept us directly right here and now" un thannOdu uRROmE avOm: We will be definitely related with you • "Like PiraaTTi who appears with you always, we also desire to be in your company and like to do our Kainkaryams incessantly" dEvatvE dEva dEhEyam, manushyatvE cha maanushee" • "maataa pita bhandu braataa nivaasa charaNam suhrid gathir naaraayaNah" • We have already seen the nine kinds of our relationship with the Lord - • It should not be as if you gave your grace because of our bidding; it should be like your giving on your own accord out of your own "nirhetuka kripa"- Causeless mercy. • "un thannOdu uRROmE avOm": "When Rama went on exile, all the citizens followed him and none remained in AyOdhya. There were, however, some who remained back. Who were they? They were the trees and shrubs that could not move because they were immobile says Kamban. We are not like these Sthaavarams. We will be one with you and follow you wherever you are" unakkE naam aatcheyvOm: We will be your slaves (aaL = slave) only to you • How? - "ozhivil kaalam ellaam uDanaai manni vazhuvillaa aDimai seyya vENDum" • "sarva dEsa, Sarva kaala, sarva avasthaa kainkaryam" is what we seek" • "kainkaryam" is derived from "kim kriyataam iti maam vada"- "Order me as to what service can I do for you". That is the meaning of "kinkaran", not what is popularly believed. unakkE: For you ONLY • It should be noted that she does not use the word "UNAKKUM naam aaT seivOm" but "UNAKKE" The elongation of "kE" is significant. "ONLY YOU" and "EXCLUSIVELY YOU". No sharing with other dEvatas. (Paativratyam) • It does not, however exclude, Bhaagavatas who are dear to PerumaaL maRRai nam kaamangaL maaRRu: Change our other desires • "Not only this. But we also pray that you redeem us from all other desires that are truly hindrances (virOdis) to our association with you as stated - like artha and kaama" – "Seyal nanraaga thiruthip paNi koLvaan" • What are "virOdis"? They are identified as - - Svaroopa virOdi: Dehaatma bramam, Thinking of only sensual pleasures - Saadhana virOdi Or Upaaya virOdi: Seeking other means - Praapti virOdi: Thinking other deities as equal to or superior to PerumaaL - Purushaarta virOdi: Imagining other kainkaryams as superior to Bhagavad-Bhaagavata kainkaryams - Praapya virOdi: Imagining as mere humans, the various Avataaras in Vibhavam and imagining that Archaa Moorthis as made of stone and metal and that they are not capable of saving the soul and imagining Achaaryas as being just as human as we ourselves because they appear in flesh and blood and live in our midst. • Those who have "kaamam" (desire) will not have detachment (vairaaghyam) even if they live in a forest in seclusion; On the contrary, those having Vairaaghyam will not be affected even in the midst of temptations. • A hermit living opposite the house of a dancing girl was always thinking of her lowly occupation by taking pity on her. The dancing girl in spite of her occupation was always admiring the virtuous life of the hermit. This constant remembrance of mutual situations had the effect of effecting a "transfer entry" of puNNyam and Paapam as between them! ================================================= • In Svapadesam: There are 5 things that we ought to know. They are - 1. Svaroopam of Paramaatma 2. Svaroopam of the Jeevaatma 3. The means for the Jeevaatma to obtain Paramaatma 4. The result of such coming together and 5. The obstacles that stand in the way of such coming together. • Our Poorvachaaryas have succinctly put these concepts as "praapyasya brahmaNO roopam, praaptus cha pratyak aatmanah, praapti upaayam, phalam chai va tathaa praapti virOdhi cha vadanti sakalaa vEdaah sa itihaasa puraaNaa cha" • And, in Tamil – "mikka irai nilayum, meyyaam uyir nilayum, thakka neriyum, thaDaiyaagi thokkiyalum, oozh vinaiyum vaazhvinaiyum" • Andal brings out all these thus - - unakkE: Brahma svaroopam - un thannOdu uRROmE aavOm: Jeeva Svaroopam - nee kuRREval engaLai koLLaamal pogaadhu : Upaaya Svaroopam - unakkE naam aatcheyvOm: Phala Svaroopam - maRRai nam kaamangaL maaRRu: VirOdhi Svaroopam • Another interpretation is- - UnthannOdu utrOmE aavOm: denotes "PraNavam" - Matrai nam KaamangaL maatru: denotes "Namah" - UnakkE naam aaT seivOm: denotes " NaraayaNaaya" Thus, this Paasuram reveals "Moola mantra artham" • In this Paasuram, as per 6000 paDi vyaakhyaanam- - "GOvinda" denotes "akaara artham" - "unakkE" denotes "ukaara artham" - "naam" denotes "makaara artham" ============================================================= To Continue ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 2. TIRUPPAVAI PASURAM # 29 SIRRAM SIRU KAALE ENGLISH VERSE TRANSLATION (MS. SHOBA RAMASWAMY) ---- -------------------------------- THE MAIDENS' PLEDGE "At the very break of day We come to worship you Oh! Listen as we sing always The glory of your golden-lotus feet! If you are born Into our cowherd clan Don't desist from making us Your servitors And thus granting This very instant Our salvation See then, Oh! Govinda! Forever and through The seven-fold births Your's we pledge to be To you alone our bondage All other desires transform. Oh! My Maidens!" - To Continue ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ===================================================================== Quote Link to comment Share on other sites More sharing options...
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