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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
MISSION |
NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
PUBLICATIONS/PERIODICALS |
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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
MISSION |
NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
PUBLICATIONS/PERIODICALS |
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Premika Bhavanam, Chennai
Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh, in Premika Bhavanam. This is being brought to you here. There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãsam’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.
Sri Swamigal,
" Since Vibhishana is an asura, a rãkshas, he lifts the 'Ranga Vimãnam' and Ranganãtha in one hand and travels through the sky. And here is the Chozha King performing penance. Vibhishana, for no reason whatsoever, suddenly decided to come down from the sky. He probably wished to perform his daily rituals ('anushtãnam'). He placed the Ranga Vimãnam and Ranganãtha in this place and returned after having completed the rituals. Ranganãtha refused to accompany him and remained here! The Chozha King opened his eyes to find his desire fulfilled! The 'Ranga Vimãnam' and Ranganãtha who was none other than Vaikuntapathi (the Lord of Sri Vaikuntam) was sitting right in front of him! Here Periyavãchhanpillai Swamy says, "Ãndãl was in love with this Ranganãthan while Sita was in love with Lord Rama. What was Rama doing in Ayodhya? He was a 'pujari' (one who performs 'puja' - worship) to Ranganãtha! He was performing puja to Ranganãthan daily. He was a Bhattãchãriar (temple priest), an archaka (temple priest) to Ranganãthan! Sita, thus, married only a temple priest ('archaka') whereas my Ãndãl married Perumãl! In spite of certain similarities between Ãndãl and Sita there is a difference, a vast difference, between the two." Thus, Periyavãchhãnpillai underlines the many differences and points to the glory of Ãndal. The Swamy glorifies Ãndãl, "Marrying the Lord in 'Vibhava avatãr' (incarnation as man) is not extraordinary but falling in love with the Lord who is in deity form ('archhãvatãr') is unique. Ãndãl married Ranganãtha while Sita married only Rama. Ãndãl thus possesses a greatness far beyond comparison." "This Ãndãl's Thiruppãvai is of such great significance," says the Swamy. Bhãgavatam says, in the month of Mãrgazhi, all of them (the gopis), - "Hemanthe prathame mãsi Nandavraja kumãrikãh cherurhavishyam bhunjhãna Kãtyãyanyarchanavratam" ---- Hemantha rutu (season), the Tamizh months of Mãrgazhi and Thai - Hemanthe pratame mãse - the first of these two months, Mãrgazhi, has been chosen to observe this vow of worship ('nonbu'). Ãndãl hears Bhãgavatam over and over again from her father, Periyãzhwãr. Repeatedly listening to it, Ãndãl developed love for the Lord and desired to marry Him. She wondered how to go about it and finally decided that she would also perform the worship ('nonbu') that the gopis had performed. Having decided on this she deems the big lake in Sri Villiputtur as the river Yamuna, deems her own friends in Sri Villiputtur as the gopis and takes up the vow of worship and begins the 'nonbu' in the month of Mãrgazhi. It is said that Ãndãl's incarnation took place on the 98th year - Nala Varusha -- after the birth of Kali Yuga. In Sri Villiputtur, Periyãzhwãr has been rendering the service of offering flowers to the Lord. One day he goes to the garden to gather flowers for the services. In the garden he finds a young girl of about twelve years standing amidst 'Jothi' (flames) and the moment he goes near her, she turns into a small baby. Since her head is covered with thick hair he names her 'Goda' and brings her home. While on the identity of Goda it is to be said that Bhagavãn, in Sri Vaikuntam, has three kinds of Shaktis, viz. Sri Devi, Bhoo Devi and Neela Devi. They are called ‘Ichha Shakti’, ‘Kriya Shakti’ and ‘Jnaana Shakti’. How is this Sri Devi? She is the very form of compassion. It is said that She is full of mercy. The Swamy, in his commentary, says, "Being compassionate does not win Sri Devi a place of pride because compassion requires a circumstance ('vyãjam') to show itself. Suppose someone is hungry then one feels compassionate towards him, "Oh! Lord! This man is hungry." And one desires to provide him with food or some other help. A situation is required to show one's compassion. So, to whom will Sri Devi be compassionate? To one who is in such a situation that calls for her compassion. What is the nature ('swabhãva') of Bhoo Devi? Forbearance is her nature. Forbearance might sometimes become a 'dosham' (appear wrong). Man wrongs one who is very patient. But how is Hlãdini or Neela Devi who came as Ãndãl? Verily the (concrete) form of Love ('Premaswaroopam'). Through this love of hers Ãndãl (Radha Devi) is able to attract people, reform them and take them to the Lord. So, Hlãdini that is the 'Ichhã shakti' is that power, which can bestow us with all that we desire. It is this 'Ichha shakti' which has incarnated as Ãndãl. Having incarnated as Ãndãl she takes the 'nonbu', as the gopis had, in Maragazhi month. Parãsarabhattar is a great Mahãtma in the Vaishnava tradition. Thirumangaiãzhwar has written 'Thirunedunthãndagam' on Bhagavãn. Parãsarabhattar wields deep interest in these pãsurams. However, it was only Thiruppãvai that attracted Ramanujar. So, he is to be referred only as 'Thiruppãvai Jeeyar'. Thiruppãvai is 'rasa roopam' (the essence/the form of Divine Love). This is the reason for Ramanujar wielding great interest in Thiruppãvai. All approached Bãshyakãrar (Ramanujar) with the request, "You are so deeply interested in Thiruppãvai; hence you should write a commentary ('vyãkyãnam') on Thiruppãvai". But Ramanujar refused to comply with their request. The reason for the refusal was, Ramanujar thought, 'If I write a commentary on Thiruppãvai those who come in later times will not write their commentaries on it. They will not deem it right to write commentaries on the Text which the 'Ãchãrya' (Guru-spiritual teacher) has handled. Since Thiruppãvai is 'rasa roopam' those who come in later times should write commentaries on this, as enjoyed by them.' Therefore, Ramanujar did not write a commentary ('vyãkyãnam') on Thiruppãvai.
Ramanujar says, "It is only the women ('stree') who have the right to chant Thiruppãvai. It is only the women who have the right to listen to Thiruppãvai." While explaining who are these 'women' ('stree') who could chant and listen to Thiruppãvai, he says, "Those who are in love only with Krishna; those whom Krishna has captivated are the women who have the right to Thiruppãvai." Parãsarabhattar is also a great 'bhãvuka' (one who enjoys deeply). Once Ranganãtha was taken in a procession ('Purappãdu'). On one side are the Vedic Brahmins; and this Bhattar is a great Vedic Scholar. While the Brahmins were chanting the Vedas, the day being 'Gokulãshtami Utsava' (the birth day of Lord Krishna) the Yãdavãs were playing the 'Uriadi' (pots containing butter, curd and milk hung from above are hit with long poles). While playing the 'Uriadi', all the curd is spilled down on the ground. Parãsarabhattar sees this. The Vedic Brahmins suddenly find Parãsarabhattar missing. He had joined the Yãdavã group and was playing the 'Uriadi'. He had developed the feeling ('bhãva') that he was also a Yãdavã (cowherd). He was possessed with the deep feeling ('bhãva') that he was a gopa (playmate of Krishna) in the company of Krishna. Since he had developed this feeling he, too, joined them to play the 'Uriadi'. The Vedic Scholars admonish him, "Is this behaviour of yours justified? You were in this group, chanting the Vedas; but have now joined the 'Uriadi' group and playing alongside them." Bhattar says, "Today the blessings ('anugraham') of Krishna is with that group ('goshti') and not with this (your 'goshti'). So, I have joined them!" Bhattar, thus evinced such deep devotion. But even this Bhattar evinced greater interest in Thirunedunthãndagam than in Thiruppãvai. Since Ramanujar was a great enjoyer ('parama rasika') he evinced deep interest in Thiruppãvai. While composing this Thiruppãvai, Ãndãl was possessed with the ‘bhava’ (deep feeling of oneness) of the Gopis of Vrindavan. The worship (‘nonbu’) that ordinary mortals perform is different. We say something like ‘mamopaathe…..’ and complete the worship. ; We take a vow and perform the worship following certain disciplines --- 'Well! to-day is 'Krithika Somavãram' (Monday falling in the Indian month of Krithika); or to-day the month of Margazhi has been born; we should, therefore, wake up early in the morning and perform the worship (puja).'---- But these are all regulations laid down. These should not be ignored. All these are traditions. Our ancestors have followed them and we should also follow these traditions. So, following the way of regulations laid down is different from that worship, which is performed with such deep involvement as to forget oneself. Ãndãl is possessed with such deep involvement/feeling ('bhãva'). Therefore, she is transformed into a 'gopi' (the female playmates of Krishna in Brindavan) herself and performs this 'nonbu' (vow of worship) in that state. The Swamy says, "Since she performs the worship in the state of a gopi her mannerisms are transformed into that of a gopi - 'idai udai', 'idai nadai' and 'idai mudai', in all the three states, i.e. her dress, her walk and her appearance transform into that of the gopis. She walks the way the gopis walk - 'idai nadai' (The walk). Even the stink of the gopis are found on Ãndãl - 'idai mudai' (the stench of butter, ghee, curd and milk). She experiences this sort of oneness with the gopis ('bhãva ãvesa'). Under this influence Ãndãl performs 'Thiruppãvai nonbu'. What is the sign of the performance of 'nonbu'? Her writing (Thiruppãvai) is found sprinkled here and there with the language of the shepherdesses --- "Keezhvãnam Vellen rerumai chhiruveedu"--- This is the colloquial speech of the shepherds. Ãndãl is aware of even the slang used by the shepherds. How is this? When one enjoys such oneness ('bhãva') these experiences are exhibited. Under such influence she has sung the hymns ('pãsurams'). She has blessed us with 30 hymns. If one inquires, 'Did she experience this oneness with the gopis while singing all the 30 hymns?' The answer is 'no'. This is because in the last hymn she says --- 'Bhattarpirãn Goda sonna' (as said by Goda, the daughter of Bhattar). She realized who she actually was. Had she still been under the experience of oneness with the shepherdesses, this line would not have been born. Since she has sung 'Bhattarpirãn Goda sonna' her state of trance (as a gopi) has been wiped out; since she was out of this trance she realized that she was born in a Brahmin family - a daughter of Bhattar (Temple priest) - hence completes the hymn in this manner. How is the elegance of these hymns? The first five hymns, starting with 'Mãrgazhi thingal', are a preface. Then until the 16th hymn she wakes up the gopis. In the following hymns she wakes up Nappinnai, then the Perumãl, then His guards at the gates ('dwãrapãlakãs'). In this manner she wakes up each and everyone. She wakes up Balarãma (Krishna's brother). In the next hymn she requests the Lord to get up from His bed ('sayana thirukolam') and bless them. But she suspects if this blessing would be a true one! Hence, requests Him to sit on the throne ('seeriya singãsanathirundu') and bless them. Since Bhagavãn walks up to His throne and blesses them, she sings the praises of the Lotus Feet of the Lord and then prays for the grant of eternal service to the Lord.
"Mãrgazhith thingal madhiniraindha nannãllãl
Click here for the above song in Tamil 'Mãrgazhith thingal' --- In Chãturmãsya (the four months of monsoon - roughly from mid-July to mid-November) the ascetics go on fast. 'Sayana Ekãdasi' ('Ekãdasi' is the 11th day after the new/full moon) is spoken of in Perumãl temple. In the Tamizh month of 'Ãdi' (the last Ekãdasi that we saw--- November month/'Ippasi'--- is known as 'Uthãna Ekãdasi') Bhagavãn is asleep ('sayana thirukkolam'). He wakes up now (in the month of Mãrgazhi). What type of period ('kãla') is this whence Bhagavãn Himself is asleep? We should wake up at 3'o clock in the morning. What should we do when we wake up early in the morning ('prãtha kãla')? There is a great Divine power ('shakti') in the cosmic. If we wake up at 3'o clock this power brings peace ('ranjanam') to the mind. And this time, whence the mind is at peace, is congenial to meditation ('dhyãna'). We are able to meditate well. So, we should wake up at 3'o clock in the morning and meditate. Later, after 5'o clock we should chant prayers ('slokas'). We should chant whatever 'slokas' our Ãchhãrya/Guru (spiritual Teacher/Guide) has blessed us with. Then, we should perform 'puja' to Bhagavãn followed by reading ('pãrãyana') of holy texts. We should then have our food and rest a while. At dusk we should sing kirtanas (hymns) then again meditate a while in the night. This is the routine discipline ('anushtãna krama') that one has to follow everyday. Similarly, there are disciplines prescribed for the whole year. Beginning from 'Sayana Ekãdasi' to 'Uthhãna Ekãdasi' one should perform penance ('tapas'). What is the reason? Bhagavãn Himself is asleep. Bhagavãn's sleep is known as yogic sleep ('Yoga nidra'). Why has Bhagavãn gone into Yogic sleep? Our one completed year is equal to a day of the Devas. In that one day, beginning from 'Sayana Ekãdasi' to 'Uthhãna Ekãdasi' the Devas are also asleep. When do these Devas who are asleep, wake up? They wake up in this month of Mãrgazhi. Our Mãrgazhi month is 'prãtha kãla', i.e. 3 to 5 in the morning, for the Devas. The Devas wake up at 'prãtha kãla'. What do these Devas who wake up in the early hours of morning do? It is said that there is no Perumãl in Deva loka. Devas do not have Perumãl but it is said that Vishnu does exist in heaven as Upendra. Though this Upendra is 'seen' by them He does not exist in the form of a deity ('archhãvatara') as in a Temple. But, when the Devas desire to worship Bhagavãn where do they go? It is said that they come down to the earth. On the earth they worship the Perumãl in the various Temples, have His darshan. Since these Devas come to the earth in 'prãtha kãla' we should wake up at this time. What is the meaning of drawing huge 'kolams' at the door of the house? The Devas pass the streets. In each and every 'Rãja veedhi' or wherever there is a Perumãl temple one finds South sannidhi street, north sannidhi street, etc... The Devas visit such Holy places ('kshetras') on the earth; hence, we should draw big kolams at the door. So, 'Mãrgazhith thingal', ---- Since the Devas wake up early in the morning and worship Bhagavãn we should also worship Him. In the Gita, Bhagavãn says, "Amongst the months I AM Mãrgazhi." - 'Mãsãnam Mãrgasheershoham' Mãrgazhi month is said to be an inauspicious one ('peedai mãsam'). Marriages and other auspicious functions are not conducted in this month. When Bhagavãn spells out that amongst the month He is Mãrgazhi, why is this month considered inauspicious? In fact, this should be a revered/most favourable month. One should be able to conduct marriages, house warming ceremony or any other auspicious function in this month. But I pondered over, "why have the Mahãns termed this month as inauspicious?" And the conclusion that I drew is that if performance of marriages or any other auspicious function were permitted in this month then our minds would continue to be drowned only in such worldly affairs! At least, this one-month let the people worship the Lord! Is this not the period to worship Bhagavãn? This is the time to worship. Is it not? Early morning perform 'Thiruãrãdhana' for Bhagavãn, perform Nãma Sankirtana, meditate ('dhyãna'). Since this one-month (the thirty days) is early morning ('prãtha kãla') for the Devas, people should be made to involve themselves only in spiritual matters. Hence, they have been forbidden us from conducting such worldly functions! This is the reason for labeling this month as inauspicious! 'Mãrgazhith thingal madhiniraindha nanãllãl' --- The Devas wake up in this 'prãtha kãla'. Ãndãl has chosen this time. The Gopis had also chosen this same time and performed worship of Goddess Karthyãyini. Here Ãndãl does not worship Karthyãyini but performs 'puja' for Bhagavãn Himself. Though it is said that she peformed 'puja' for Manmata it was not done here. 'Mãrgazhith thingal madhiniraindha nanãllãl' - Periyavãchhãnpillai says, "She (Ãndãl) is the daughter of Periyãzhwãr who has studied the Shastras. Then why has she chosen Mãrgazhi month?" The Swamy goes on to answer his own question. "There is something called 'rasa kulligai'. What will one who holds this 'rasa kulligai' in his hand do? This 'rasa kulligai' possesses the power of turning any object into gold by its very touch. Similarly, anyone who holds on to Bhagavãn has no auspicious or inauspicious time. They are not bound by any hard and fast rule regarding the period to perform or abstain from carrying out a work. This is because Bhagavãn is their protector. What is the greatness of Bhakti? One who practices Yoga attains 'siddhis' , one who practices Vedanta enquiry attains 'siddhis', one who practices 'Karmanushtãnas' attains 'siddhis' but the one who is full of devotion does not attain any kind of 'siddhi'. Bhagavãn feels that one who is devoted to Him needs no 'siddhi'. That is because He is the protector ('Rakshaka'). He gives whatever is required (by His devotee), removes whatever is not needed, leads the devotee in the path suited to him/her; Since Bhagavãn takes utmost interest in the devotee's needs the latter will not earn/attain any 'siddhi'. The greatest 'siddhi' is Bhagavãn Himself!"
NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.
Radhe Krishna |
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Thiruppãvai - Day One (PAGE 3) 
