Thiruppavai - Acharya Param (In Simple Tamil) With Text (& Basic Explanations). (Notice Time Change)

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Sunday 30 Mar 5PM to 6PM CST : Thiruppavai: Acharya Param (No -Charge)

Please print the following to refer to during the upanyasam.

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The short synopsis presented below is intended to serve as notes for this

lecture. The synopsis is divided into three parts. The first part provides a

word by word translation of the text; the second part provides a contextual

meaning as it pertains to how the verse can be applied to the general meaning.

And, the last part of the text goes into detail on how this same verse can be

experienced from the perspective of AchAryaparam.

 

THIRUPPAVAI: Acharya Param Sri V P S Varadan Swami

 

The classic Tamizh poem ThiruppAvai of Sri Goda Devi, or AndAl as she is called

in Tamizh, is the most well-known among the 4000 hymns of the AzhvArs. It is

recited in homes and temples by followers of Sri Ramanuja throughout the world,

every day. And once a year, during the month of mArgazhi (dhanUrmAsa,

mid-December through mid-January), it becomes the central focus for the

month-long celebration leading up to pongal (sankrAnthi, the Festival of the

Winter Harvest).

 

Throughout the centuries, our AchAryas have provided us with several authentic

interpretations on the inner meaning of these beautiful thirty verses. One

unique interpretation is from the perspective of AchAryaparam (The Greatness of

the Teacher), in which it understood that each of Sri AndAl's stanzas praised

the glory and qualities of the AchArya and the benefits which will accrue to

jIvas due to his grace. It is also clear that since all AchAryas of the

SriVaishnava faith regard themselves only to be servants to the Lotus Feet of

Sri Ramanuja, the noble word 'AchArya' can be taken to refer to Bhagavad Sri

Ramanuja himself.

 

It should be noted that the although the time that AndAl lived on earth was

several centuries before Sri Ramanuja, her experience of the Divine was such

that it not only conveyed her love and devotion to the Lord, but also the

expectation that He would one day bless the earth with such a Great Soul.

 

The renowned scholar and vidwAn (Maestro) of KanchIpuram, Sri PrativAdi

BhAyankaram Annangarachariar Swamy, has interpreted the entire ThiruppAvai from

this perspective of praising the glory of Acharya.

 

For convenience during the Lecture for devotees to follow the upanyasam, the

words or group of words from the 13th verse of ThiruppAvai are taken one be one.

The literal meaning is provided first, followed by the esoteric meaning.

 

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ThiruppAvai AchArya Param

pAsuram 13: pulinvAi keendanai

 

In continuing the series of discourses on ThiruppAvai from the perspective of

AchAryaparam, the greatness of AchArya, we will now examine pAsuram 13, pulivAI

keendAnai. The short synopsis presented below is intended to serve as notes for

this lecture. The synopsis is divided into three parts. The first part

provides a word by word translation of the text; the second part provides a

contextual meaning as it pertains to how the verse can be applied to the general

meaning. And, the last part of the text goes into detail on how this same verse

can be experienced from the perspective of AchAryaparam.

 

Literal meaning:

 

pulinvAI keendAnai the one split open the mouth of the bird

polla arakkanai the bad rAkshasa (one of demoniac temperament)

killik kalaindAnai removed by the nails

keertimai praises

padipOI go around singing

 

pillaigal youngsters

ellArum all of them

pAvaik-kalam sanctum or altar

pukkAr reached

veli ezhundu Venus has risen

vyazhan urangithrru Jupiter has set

 

pullum birds

silambina chirping

kAn look

podarik-kanninAI a girl having soft deer like eyes that are like a

delicate flower

kulla kulira deep and chilly

kudAInthu swinging

neeradAdhe without taking a bath

 

pallik-kidatthiyo lying in bed

pAvai damsel

nee- you

nannAlAl good day

kallam thavirndu- forsaking the cheating nature

kalandu freely mix

 

Contextual meaning:

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pulinvAI keendanai Lord Krishna, the killer of the demon BakAsura

polla arakkanai the bad rAkshasa Ravana

killik kalaindAnai who was effortlessly killed by Sri Rama

keertimai praises

padipOI go around singing

 

pillaigal gOpikas, residents of Vrindavan

ellArum all of them

pAvaik-kalam rendezvous point (where the idol is kept or the meeting place)

pukkAr reached

veli ezhundu day break

vyazhan urangithrru setting of the night

 

pullum birds

silambina making noises

kAn can't you see

podarik-kanninAI a girl having soft deer like eyes that are like a

delicate flower

kulla kulira playing in the deep water and enjoying its brisk chill

kudAInthu playing for long in the water

neeadAdhe without taking a bath

 

pallik-kidatthiyo lying in bed

pAvai dear gOpika

nee- you

nannAlAl this is a good day

kallam thavirndu- leave your hesitations

kalandu freely mix with other friends

 

AchAryaparam:

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

 

Pullin vai keendAnai keerthimai pAdip poi; polla arrakkanai keerthimai padip

poi :

 

The disciples of Sri Ramanuja are proceeding to the lecture hall to hear his

teachings. On the way, they start praising the achievements of their belovd

AchAryan. As Lord Krishna tore the beaks of BakAsura and killed him, Sri

Ramanuja shut the mouths of the “asura (non-vedic) scholars” of Buddhism,

Saivam, Samanam, Soonyavadhies etc., by his authentic interpretation of Vedas

and killed their philosophies. Similarly, in Rama AvatAra, the rAkshasas were

killed by the Lord. Rama struck down the evil rAkshasa Ravana as effortlessly as

one could tear grass with one's nails. Similarly, Sri Ramanuja easily wiped out

the enemies of Vedic religion by expounding the philosophy of Visishtadvaita.

These are the discussion topics for the devotees who are walking towards the

lecture hall.

 

pillaigal ellArum pAvaik-kalam pukkAr:

 

pAvaik-kalam the lecture hall

pillaigal ellArum all the disciples

pukkAr having reached

 

All the sabrahmachArigal (good disciples) have reached the abode of the AchArya

to hear his teachings.

 

veli ezhundu vyazhan urangithrru:

 

When day breaks, darkness gets expelled and light is restored. In the same vein,

ignorance is removed and knowledge is gained by hearing and learning about the

essential teachings of the Vedas and sAstras from the AchArya.

 

Pullum silambina kAn:

 

BhAgavathas and disciples are calling out the praise of Acharya. The comparison

to bird calls is further understood when we expand on that idea in knowing that

there are four different types of birds that are being considered, the lark, the

crane, the swan and the eagle.

 

The lark is famous for its sweet voice. The crane is known for its ability to

steadfastly focus on its object. It is said that a swan is capable of

separating milk from a mixture of milk and water. The eagle, in reference to

Garuda, serves the Lord as carrier, flag, a cushioned chair (since the Lord

rides upon him when he serves as a vehicle), servant and friend. Similarly, the

voices of bhAgavathas are sweet like the lark, their focus on the subjects

taught is like the crane; they are capable of grasping the essential teachings

from the AchArya, leaving the less important ones, just as a swan separates

water from milk; and are always ready to serve the AchArya and other devotees in

different capacities. Thus, the qualities of the disciples are described here.

 

Podarik-kanninAI:

 

The Sanskrit word ‘podam’ has become ‘podhu’ in Tamil language. “Podam’ means

knowledge. ‘Hari’ means grasping. ‘Kan” refers to the interest shown.

Consequently, what is being referred to here is one who shows keen interest in

acquiring knowledge. In this context it is a disciple.

 

kulla kulira kudAInthu neeadAdhe

 

'Neeradugai' means bathing. Bath refers to learing or acquiring knowledge.

‘KudAInthu neeradugai' means searching the inner and deeper meanings of the

Vedas and Divya Prabandas in every nook and corner and collecting them without

leaving even one. This quality is attributed to the disciple. By learning the

different aspects and meanings of the Rahasyas etc., the disciple develops a

cool and serene mental make up which is indicated by the work ‘kulirnthu’

(chilly). The way in which the disciple should learn is elaborated here.

 

Pallik-kidatthiyo:

 

‘Palli’ when used in this context is a school, a place of learning. ‘Kidathiyo’

means immersed in learning. The disciple is fully immersed in the desire to

learn from his Acharyan.

 

 

PAvai:

 

‘PAvai’ can be equated in this context to 'pathumai', a statue. A statue is an

inanimate object that will remain in a place wherever it is kept. It will not

question why it has been kept in a particular position or in a particular place.

It is entirely dependent on its master for all its positions. This quality is

known as ‘para-than-thri-yam’. This is the essential quality of the soul, to be

completely dependent upon the Lord and His Devotees. The disciples possess this

quality in abandance. So they are addressed as 'pAvai'.

 

nannAlAl

 

The day on which the disciples meet their Acharyan to hear his teachings is

considered as a good day. A good day represents the day that we will awaken to

the realization of the nature of this world, the nature of God, the nature of

soul, the surest path to reaching God, and the possible obstacles in reaching

Him. This is termed as ‘artha panchaka jana’

 

kallam thavirndu kalandu:

 

'Kallam' in this context means mental reservation. Reflecting on and enjoying

the auspicious attributes and deeds of the Lord by oneself and hesitating to

share it with other is 'kallam'. Devotees should give up the habit of seeking

this divine pleasure alone.

 

Kalandu:

 

Rather, they should experience the Lord in the company of other devotees.

 

Sri Andal emphasizes that bhaktas should indulge in the experience of Lord or

learn about Him in the company of other devotees. This is one of the key

messages of this pasuram.

 

In summary, Sri Andal addresses the AchArya, Bhagavad Sri Ramanuja, who is

always sincerely interested in acquiring more and more knowledge on Vedanta, and

who has submitted himself to the Lotus Feet of the Lord such that he can give

upadEsa (instruction) to the disciples so that they can learn the inner meanings

of the Vedas, Divya Prabandham, and the inner meanings of the Three Secrets, the

Rahasya Mantras. She also described the qualities of the disciples who always

praise the qualities and achievements of the AchArya, who can be likened to

having qualities of a lark, a crane, a swan, and an eagle. The axim that the

pleasure of enjoying the Lord's gunas (auspicious qualities) and deeds in

solitude to be given up in favour of doing the same in the company of like

minded people, fellow devotees, is also stressed. The day we reach the lotus

feet of Acharya and hear his teachings is considered as good day for the

disciples.

 

In this pasuram and in the previous pasuram,’kanaithu illam kaatru erumai',

reference has been made to Lord Rama by Sri Andal. This has created an enjoyable

debate in the AiyappAdi, Vrindavan. This debate will be addressed during the

lecture.

 

An interesting side note. Per swApadEsam (long standing traditional

interpretation of the inner meaning), Sri Tondaradippodi azhvAr is awakened in

this pasuram.According to Jeeyar School, Sri TiruppanAzhwar is awakened in this

pasuram. According to Guru Paramapara (the Lineage of Teachers), the Acharya

UyyakkondAr, who is also known as Pundareekaksha, is the one who is being

"awakened" here.

 

Edited by Sri Mohan Sagar: Editor Vedics Mag:

http://www.vedics.net/magazine/index.html

 

On-line VEDICS calendar at : http://www.calsnet.net/vedics

All times are based on CST.

 

 

 

 

 

Azhvar Emberumanar Jeeyar ThiruvadigalE sharanam

 

adiyEn rAmAnuja dAsan

Mukundan Vangkipuram Pattangi

 

http://www.radioramanuja.com http://www.vedics.net