Guest guest Posted December 19, 2002 Report Share Posted December 19, 2002 Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya Nama: Ignorance and Bliss There are several similarities between the Lord and Tiruppavai. Firstly, Neither the greatness of the Lord nor the depth of meaning of Tiruppavai can be fathomed. Secondly, to the first-rung devotee, the Lord is always ready to bestow all material benefits upon request. To the Prapanna who looks askance at such frivolous pleasures, the Lord gives Moksha and Himself too in the bargain. Similarly, to the superficial student, Tiruppavai does give off beautiful meanings on a prima facie reading itself. However, to the connoisseur who is prepared to plumb its depths, Andal's outpouring is full of hidden gems and pearls, which are available for the mere asking. Thirdly, the month of Margazhi is dear to the Lord ( " mAsAnAm MargasIrshOham " ) while Tiruppavai too generates intense interest and in-depth research in Margazhi. Fourthly, if Emperuman is acclaimed as the " Veda Mudalvan " , Tiruppavai too is eulogized as " Vedam anaitthukkum vitthu " . Sri Ramanuja was as much enamoured of Tiruppavai as he was of the Lord, which earned him the title " Tiruppavai Jeer " . One such gem in Tiruppavai, to be discovered by the connoisseur, is to be found in the pasuram " KaravaigaL pin chendru " . The unlettered cowherds wonder at their enormous good fortune in having Sri Krishna born into their lowly clan- " arivu ondrum illAda Aykkulatthu un tannai piravi perum tanai puNNiyam yAm udayOm " . They hasten to add " Kuraivu ondrum illAda GovindA! " , clarifying that the Lord's greatness remains undiminished by His birth and sojourn among the cowherds. To the general reader, these lines provide a wonderful perspective of the Lord's accessibility or soulabhyam, His preparedness to go to any lengths to emancipate errant humanity and His utter disregard for caste, creed, colour, race and other such fetters, when it comes to taking birth among mundane mortals ( " ennindra yOniyumAi pirandAi imayOr talaiva! " -Sri Nammazhwar). The GopAs and their women wonder at the incongruity of the omniscient Lord being born amidst the ignorant and unlettered and His growing up with apparent enjoyment amidst people unaware of the distinction between their right hand and the left ( " idakkai valakkai teriyAda Aycchiar " ). When the Gopis remember the liberties they had taken with the Lord- abusing Him for stealing butter, tying Him up to the grindstone, even beating Him up for minor misdemeanors ( " Ayar kozhundAi avarAl pudayuNNum MAya PirAn " )-they are awe-struck at their own transgressions and blame it all on the ignorance of their race ( " arivu ondrum illAda Aykkulam " ). Some people are blessed with knowledge in some matters, though they may not be experts in other fields. However, the cowherds confess to total ignorance- " arivu ondrum illAda " . The Upanishad says, " avigyAtam vijAnatAm, vigyAtam avijAnatAm " . Those who know that they know not, know all, while those who claim knowledge, are ignorant, according to the Shruti, which repeats the idea elsewhere too, for good measure- " yasya amatham tasya matam, matam yasya na vEda sa: " . Going by these standards, the cowherds who know full well that they know not, that they are completely unlettered and comprehensively ignorant, appear to be the true knowers. This becomes clear once we delve into the nature of the ignorance they disarmingly admit to. The following are the types of ignorance which the Gopis plead guilty of:- 1. Ignorance of other Deities " -The cowherds are firm in their conviction that all their needs would be catered to by Sri Krishna, and see no need to turn to any other devata for any purpose. Thus they are true " ParamaikAnti " s, owing allegiance only to the Lord and to none other. Their simple thoughts are filled only with Kannan and His doings, and they look to Him and only to Him for anything and everything they need. Their needs are simple and adequately catered to by their cattle-wealth. All they need from Sri Krishna is His bewitching company and blissful presence. They appear to be eminently qualified to fit the description in the Gita sloka- " ananyA: chintayantO mAm yE janA: paryupAsatE tEshAm nitya abhiyuktAnAm yOgakshemam vahAmyaham " 2. Ignorance of other upAyAs: The cowherds know not the intricacies of Karma yoga, Gnana Yoga or Bhakti yoga. All they know is their Krishna and that He would take care of them at all times. Such staunch devotion is what Mahavisvasam is all about. They would never do anything that displeases Krishna and go all out to conform to whatever He lays down, thus displaying " Anukoolya Sankalpam " and " PrAtikoolya Varjanam " . They unreservedly look to Krishna as their saviour, thus complying with the requirement of " Goptrutva varaNam " . Their very words admitting their ignorance and incapacity are hallmarks of the important element of " Akinchanyam " . By affirming " unakkE nAm AtcheyvOm " , they categorically perform " Atma SamarpaNam " . Thus the " ignorant " cowherds are Prapatti nishttAs of a very high order, conforming in letter and spirit to the Lord's homily, " Sarva dharmAn parityajya mAm Ekam sharaNam vraja " . 3. Ignorance of other desires: All that these Gopas want is to be of service to the Lord in this birth and others, and to be close to Him always, without ever experiencing the pangs of separation. They crave not riches, social status or glory. Their needs and desires are simple, and revolve totally around Sri Krishna. This is evident from their ardent declarations- " ettraikkum EzhEzh piravikkum untannOdu uttrOmE AvOm, unakkE nAm AtcheyvOm " . Their overwhelming desire to perform kainkarya to their dear KannapirAn is displayed in their entreaty to the Lord not to deny them the bliss of service- Nee kuttrEval engalaI koLlAmal pOgAdu " . They just do not recognize that there are other desirable goals or PurushArtthAs, and pray to their Krishna not to make them fall prey to desires of other types- " Mattrai nam kAmangaL mAttru " . These simple souls are true adherents to Sri Tiruvarangattu AmudanAr's dictum, " KaNNanukkE Amadu kAmam " (our desires should be directed solely towards attaining the Lord). We are told that Sri Bhattar, the personification of erudition and devotion, who joined the ghOshti late one day for the mangalasasanam of Sri Rangaraja, preferred to take a position opposite to that of the learned Brahmins and at the tail-end of a line of YadavAs. When members of the ghOshti sought the reason for this strange conduct, Sri Bhattar is reported to have told them that he felt the benign glance of Sri Ranganatha was directed not towards the erudite Brahmin ghoshti performing mangalasasanam in chaste Sanskrit, but towards the Yadavas who were wishing the Lord well in colloquial language devoid of hyperbole but rich with devotion. We often pray to the Lord to give us good thoughts ( " nalla buddhi " ), to deliver us from the darkness of ignorance and to " lead kindly light " ( " tamasO mA jyOtir gamaya " ). We yearn for our darkened soul to light up with true knowledge. However, when we consider the state of the Gopas described above and the indescribable bliss they could attain through such lack of knowledge, we too feel like praying to the Lord to keep us steeped in ignorance-ignorance of the right type. It is only now that we realize the true meaning of the adage, " Ignorance is Bliss " . Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya nama: Dasan, sadagopan. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 19, 2002 Report Share Posted December 19, 2002 Sri: SrimatE Gopaladesika MahadesikAya Namaha, Dear Sriman Sadagopan Iyengar Swamin, Thank you very much for a brilliant, and superbly insightful summary of key concepts underlying the delectable Tiruppavai verses. Your note on ignorance is particularly meaningful with respect to the jivatma-paramatma relationship described in the " ozhikka ozhiyAdhu ariyAdha piLLaihalO " . The jivatma unaware of its true Swaroopam, and oblivious of its relationship to the Paramatma, i.e., its existence and activities are solely for the pleasure of the Paramatma (Lord Narayana), who is its master, possessor, controller, and creator, is engaged in egregious violations of Shastraic commands. As a result, the jivatma is consigned to a seemingly endless cycle of birth and death without any hope of redemption. Andal's compassion for such erring jivans manifests itself in the form of her impassioned appeal to Lord Narayana to forgive the errant jivatmas and grant them refuge at His Lotus Feet. Since Andal is an Amsham of Bhumi Piratti, her appeal to Her consort on behalf of her errant children takes on special significance-an appeal which the Lord can never refuse. For this reason, She is the epitome of Daya/Kshama as eulogized in the Purusha Sooktam rk " hrIschathE lakshmIscha pathnyoU " , and the Bhu Sooktam rk " shrungE shrungE yajnE yajnE vibhishaNiI " In the Mahabharata Veda Vyasa declares that four G's fundamental for Moksham are Gayathri, Ganga, Gita, and Govinda. Presumably, Sri Veda Vyasa was referring to Bhakti Yogis here. For Prapannas, a fifth G, i.e., Goda is quintessential to secure moksham resulting in eternal Kaimkaryam for the Divine Couple. The salutation " unakkE namAchaIvOm " becomes especially significant due to the fact that it represents the condensed essence of the Sama Vedam, which glorifies Lord Narayana to the exclusion of all other deities. Thanks again for a superb posting. Andal TiruvadigalE SharaNam, Namo Narayana, SriMuralidhara Dasan , " sadagopaniyengar " <sadagopaniyengar@v...> wrote: > > Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya Nama: > > > > Ignorance and Bliss > > > > There are several similarities between the Lord and Tiruppavai. > > > > Firstly, Neither the greatness of the Lord nor the depth of meaning of Tiruppavai can be fathomed. > > > > Secondly, to the first-rung devotee, the Lord is always ready to bestow all material benefits upon request. To the Prapanna who looks askance at such frivolous pleasures, the Lord gives Moksha and Himself too in the bargain. Similarly, to the superficial student, Tiruppavai does give off beautiful meanings on a prima facie reading itself. However, to the connoisseur who is prepared to plumb its depths, Andal's outpouring is full of hidden gems and pearls, which are available for the mere asking. > > > > Thirdly, the month of Margazhi is dear to the Lord ( " mAsAnAm MargasIrshOham " ) while Tiruppavai too generates intense interest and in-depth research in Margazhi. > > > > Fourthly, if Emperuman is acclaimed as the " Veda Mudalvan " , Tiruppavai too is eulogized as " Vedam anaitthukkum vitthu " . > > > > Sri Ramanuja was as much enamoured of Tiruppavai as he was of the Lord, which earned him the title " Tiruppavai Jeer " . > > > > One such gem in Tiruppavai, to be discovered by the connoisseur, is to be found in the pasuram " KaravaigaL pin chendru " . > > > > The unlettered cowherds wonder at their enormous good fortune in having Sri Krishna born into their lowly clan- " arivu ondrum illAda Aykkulatthu un tannai piravi perum tanai puNNiyam yAm udayOm " . They hasten to add " Kuraivu ondrum illAda GovindA! " , clarifying that the Lord's greatness remains undiminished by His birth and sojourn among the cowherds. > > > > To the general reader, these lines provide a wonderful perspective of the Lord's accessibility or soulabhyam, His preparedness to go to any lengths to emancipate errant humanity and His utter disregard for caste, creed, colour, race and other such fetters, when it comes to taking birth among mundane mortals ( " ennindra yOniyumAi pirandAi imayOr talaiva! " -Sri Nammazhwar). > > > > The GopAs and their women wonder at the incongruity of the omniscient Lord being born amidst the ignorant and unlettered and His growing up with apparent enjoyment amidst people unaware of the distinction between their right hand and the left ( " idakkai valakkai teriyAda Aycchiar " ). When the Gopis remember the liberties they had taken with the Lord- abusing Him for stealing butter, tying Him up to the grindstone, even beating Him up for minor misdemeanors ( " Ayar kozhundAi avarAl pudayuNNum MAya PirAn " )-they are awe-struck at their own transgressions and blame it all on the ignorance of their race ( " arivu ondrum illAda Aykkulam " ). Some people are blessed with knowledge in some matters, though they may not be experts in other fields. However, the cowherds confess to total ignorance- " arivu ondrum illAda " . > > > > The Upanishad says, " avigyAtam vijAnatAm, vigyAtam avijAnatAm " . Those who know that they know not, know all, while those who claim knowledge, are ignorant, according to the Shruti, which repeats the idea elsewhere too, for good measure- " yasya amatham tasya matam, matam yasya na vEda sa: " . > > > > Going by these standards, the cowherds who know full well that they know not, that they are completely unlettered and comprehensively ignorant, appear to be the true knowers. This becomes clear once we delve into the nature of the ignorance they disarmingly admit to. The following are the types of ignorance which the Gopis plead guilty of:- > > > > 1. Ignorance of other Deities " -The cowherds are firm in their conviction that all their needs would be catered to by Sri Krishna, and see no need to turn to any other devata for any purpose. Thus they are true " ParamaikAnti " s, owing allegiance only to the Lord and to none other. Their simple thoughts are filled only with Kannan and His doings, and they look to Him and only to Him for anything and everything they need. Their needs are simple and adequately catered to by their cattle-wealth. All they need from Sri Krishna is His bewitching company and blissful presence. They appear to be eminently qualified to fit the description in the Gita sloka- > > > > " ananyA: chintayantO mAm yE janA: paryupAsatE > > tEshAm nitya abhiyuktAnAm yOgakshemam vahAmyaham " > > > > 2. Ignorance of other upAyAs: The cowherds know not the intricacies of Karma yoga, Gnana Yoga or Bhakti yoga. All they know is their Krishna and that He would take care of them at all times. Such staunch devotion is what Mahavisvasam is all about. They would never do anything that displeases Krishna and go all out to conform to whatever He lays down, thus displaying " Anukoolya Sankalpam " and " PrAtikoolya Varjanam " . They unreservedly look to Krishna as their saviour, thus complying with the requirement of " Goptrutva varaNam " . Their very words admitting their ignorance and incapacity are hallmarks of the important element of " Akinchanyam " . By affirming " unakkE nAm AtcheyvOm " , they categorically perform " Atma SamarpaNam " . Thus the " ignorant " cowherds are Prapatti nishttAs of a very high order, conforming in letter and spirit to the Lord's homily, " Sarva dharmAn parityajya mAm Ekam sharaNam vraja " . > > > > 3. Ignorance of other desires: All that these Gopas want is to be of service to the Lord in this birth and others, and to be close to Him always, without ever experiencing the pangs of separation. They crave not riches, social status or glory. Their needs and desires are simple, and revolve totally around Sri Krishna. This is evident from their ardent declarations- " ettraikkum EzhEzh piravikkum untannOdu uttrOmE AvOm, unakkE nAm AtcheyvOm " . Their overwhelming desire to perform kainkarya to their dear KannapirAn is displayed in their entreaty to the Lord not to deny them the bliss of service- > > Nee kuttrEval engalaI koLlAmal pOgAdu " . > > They just do not recognize that there are other desirable goals or PurushArtthAs, and pray to their Krishna not to make them fall prey to desires of other types- " Mattrai nam kAmangaL mAttru " . These simple souls are true adherents to Sri Tiruvarangattu AmudanAr's dictum, " KaNNanukkE Amadu kAmam " (our desires should be directed solely towards attaining the Lord). > > > > We are told that Sri Bhattar, the personification of erudition and devotion, who joined the ghOshti late one day for the mangalasasanam of Sri Rangaraja, preferred to take a position opposite to that of the learned Brahmins and at the tail-end of a line of YadavAs. When members of the ghOshti sought the reason for this strange conduct, Sri Bhattar is reported to have told them that he felt the benign glance of Sri Ranganatha was directed not towards the erudite Brahmin ghoshti performing mangalasasanam in chaste Sanskrit, but towards the Yadavas who were wishing the Lord well in colloquial language devoid of hyperbole but rich with devotion. > > > > We often pray to the Lord to give us good thoughts ( " nalla buddhi " ), to deliver us from the darkness of ignorance and to " lead kindly light " ( " tamasO mA jyOtir gamaya " ). We yearn for our darkened soul to light up with true knowledge. However, when we consider the state of the Gopas described above and the indescribable bliss they could attain through such lack of knowledge, we too feel like praying to the Lord to keep us steeped in ignorance-ignorance of the right type. It is only now that we realize the true meaning of the adage, " Ignorance is Bliss " . > > > > Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya nama: > > > > Dasan, sadagopan. > > > > > > > Quote Link to comment Share on other sites More sharing options...
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