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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
Page 1 Page 2
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, Periyavãchhãnpillai, known as ‘Vyãkyãna Chakravarthi’ says, “This is how Ãndãl’s Thiruppãvai has taken shape.” It is none other than Ranganayaki Thãyãr (consort of Lord Sri Ranganãtha) who has given him this title of ‘Vyãkyãna Chakravarthi’ (the emperor of commentaries). Once the Swamy goes to Srirangam to pay obeisance to (Lord) Ranganãtha. While getting up after prostrating to Ranganãyaki Thayãr in Her sannidhi he hears a voice, “Hey! Vyãkyãna Chakravarthi!” When he wonders who had called out to him thus (Pirãtti Herself had addressed so) the Pirãtti (Ranaganayaki Thãyar) says, “It was I who called you so”. None other than Pirãtti Herself has bestowed this title on Periavachhãnpillai. This Vyãkyãna Chakravarthi illustrates the exquisiteness of the pãsuram and its style. In this place ‘nîrãttam’ (bath) - ‘Mãrgazhi thingal madhiniraindha nannãllal Nîrãdap poduvîr podumino nerizhaiyîr’ --- here ‘podumino nerizhaiyîr’ is one ‘nîrãttam’. Here ‘Nîrãttam’ is the company of Krishna (‘Krishna milanam’). This is a sport (‘kellikai’) indeed like the amorous sport (‘rãsa kellikai’). If one looks to the quintessence of this -- suppose it was an ordinary text/hymn, for those who do not possess maturity of mind (‘apakkuvamã irukkiravãlukku’) one should say the essence of the story (‘kathã sãram’). And the fact should be told to those of mature mind and heart (‘pakkuvama’). Here, how should one explain either ‘rãsam’ or the amorous sport of Krishna (‘Krishna milanam’)? To the matured mind it should be told as it is. For the immature one (of unbaked mind and heart) it should be told as ‘tatvam’ (philosophy) because they do not possess the intelligence to comprehend it. So, while explaining to them it should be said this is ‘tatvam’ - the ‘tatvam’ of this is ‘jîvãtma’ and this is ‘Paramãtma’. Hence, to ‘see’ either ‘rãsam’ or ‘Krishna Kellikai’ we need only ‘ajnãnam’(ignorance)! Here ‘jnãnam’ (analytical mind) will only become a block! All these should be seen with ‘ajnãna drishti’ (without reasoning). So, Krishna milanam, Krishna serkkai, Sunai neerãdudhal, is only an amorous sport. This is how the Mahãns have boldly written their commentaries.
“Mãrgazhi thingal madhiniraindha nannãllãl
Here, ‘kãrmenich chengann kadhimadhiyum polmugathãn, Yasodai illanjchingam, Nandagopan kumaran’ - What does the Swamy say in his commentary? ‘When Nandababa calls, “Krishna”, He comes rushing in fear; whereas, when Yasoda calls, “Krishna”, He comes as if scaring her. So, Nandagopan kumaran, Yasodai illanjchingam! (the son of Nandababa and the lion cub of mother Yasoda!) Next, ‘paraitharuvãn’ - ‘parai’ carries the dual meaning of Moksham-Sri Vaikuntam- ‘parama padam’ (all meaning the abode of Lord Vishnu) and a drum that is played (‘mollam’) - the musical instrument. Ãndãl has to go over to each house and wake up each gopi. Therefore, she asks the Lord, “Give me a drum (‘parai’) to wake them all up. And even this drum she desires to receive only from the hands of the Lord. So, ‘Nãrãyanane namakke parai tharuvãn’ (the Lord Himself will give us the drums). She asks the Lord, therefore, “Give us all a drum each with which we will go to each house and strike the drum ‘dum dum’ and bring them all to the amorous water sport (‘sunainîrãdudhal’).
The next pãsuram,
Click here for Thiruppãvai(2) in Tamil ‘Vaiyathu vãzhvîrgãl’ - Picking up from the first pãsuram ‘selvach chirumîrgãl, the Swamy writes his commentary for it along with, ‘vaiyathu vãzhvîrgãl’. ‘Selvach chirumîrgãl. We were not (born) during the period of Krishna. Even if one were to be born during Krishna’s time, if one happened to be a man he cannot join the amorous water sport. Even if born during Krishnãvatãr but were as a mere child of 3/4 years of age or as an old woman of 60 (!), one cannot go to the amorous water sport. Therefore, selvach chirumîrgãl, vaiyathu vãzhvîrgãl’. Ãndãl says, “All of you have been born during Krishnãvatãra as ‘strîs’ (ladies) and at an age wherein you can play with Krishna! Hence, ‘Selvach chirumîrgãl, vaiyathu vãzhvîrgãl’. Ãndãl had taken up the ‘nonbu’ only in Sri Villiputtur. Then why call out to all in the world ( ‘vaiyathu vãzhvîrgãl’)? Being the daughter of Periyãzhwãr she will only speak thus. What is the reason for the daughter of Periyãzhwar to speak thus? In one of his ‘pãsurams’, Periyãzhwãr sings, “Nãvalam periyathîvinil vãzhum nangaimîrgall, ido or arpudham kellîr’. Don’t we speak of Bhagavãn’s ‘rãsa’ (amorous sport)? “Jambudhdîvpe Bharatavarshe”. It is Jambudwîpa, i.e. this land of Bharata. So, he says ‘Nãvalam periyathîvinil vãzhum nangaimîrgall, ido or arpudham kellîr’. What is amazing (‘arpudham’)? When we sing, ‘gãyati Radham vanamãli’ we speak of Bhagavãn as ‘Prema sukhaprada mantram shrutva pramadãs tatra sarva vimugdhãh”. Holding the flute to his lips Bhagavãn is playing it. Parikshit asks Sukãchãrya, “Wherefrom did He learn music?” Suka replies, “nija sikshãh” (just possesses the knowledge). He picked up a bamboo, made holes in it and began playing various tunes (‘rãgãs’) in it. But the song was only one - ‘Radhe! Radhe! Radhe! Radhe!’ What happens when He plays the flute? Parameswara (Lord Siva) Himself appears above, the three and thirty crore Devas rush to this place to enjoy it, Goddess Saraswathi Herself comes and enjoys. And what does Brahma do? As he carries on his work of creation listening to this music, everything goes topsy-turvy! He creates cats in the place elephants, elephants in the place of cats! ‘Prema sukhaprada mantramshrutva pramadãs tatra sarva vimughdhãh’. Spellbound by that music none is aware of what he is doing! The Ãzhwãr sings this, “Nãvalam periyathîvinil vãzhum nangaimîrgall, ido or arpudham kellîr”. What is amazing? The Swamy here writes his commentary. We do not know if even the pãsuram conveys this. One should observe the heart (‘rãsikyamãna hrdyam’) of the Swamy that enjoys this. Which is the beauty/wonder here? Is it the music from the flute (‘venu gãnam’) of Bhagavãn that is the wonder? Or, the ‘mayil pîli’ (peacock feather) that is worn by him on his head that is the wonder? Or, are the anklets on His Feet the wonder? Or, is His standing as ‘Tribangi’ the wonder? In the divine ocean of milk, the Lord bears the beauty of a crore Manmathas (the God of beauty/love), lotus like eyes, a perfectly chiseled nose, soft lips, (‘kotimanmatha lãvanyan, nayanumum, champaka nãsikamum, komalamãna adharamum’). Which amongst these is amazing? “Not all these”, says the Swamy. “There are people sitting at home even while the Lord is playing ‘rãsam’! It is only this that is amazing to me!” So, ‘ido or arpudham kellîr’ - “Bhagavãn is playing ‘rãsam’ yet some of you are at home without rushing to join Him!” So, with the desire that all should join the ‘rãsam’ Periyãzhwãr called out to everyone. Then, will the daughter of Periyãzhwãr be anything less? So, she, too, calls everyone, “vaiyathu vãzhvîrgãll, nãmum nam pãvaiku”. What does she say here? It is the ‘pãvai’ to be worshipped by us. She includes us also. When asked, “Whose house is this?” Some people will reply, ‘Nam’ meaning “Ours” i.e yours and mine. (‘nam vîdu’). Come to our house (‘nãmmãthukku vãngo’). So, it means she is including us, too. Some people say, “Come to my house.” So, here what does she mean by saying ‘the worship to be performed by us’? ‘Nãmum nam pãvaikku’. She tells us also to take up the ‘nonbu’. Even if one were not (living) during the period of ‘pãvai nonbu’ one can do it mentally (‘mãnasîgama’). So, even if waking up early (‘ushat kãl’) in Mãrgazhi month is a good tradition what is the practice followed by us? Swami Vivekananda explains excellently, “We always leave out what is important and take to that which is not of any ‘sãram’ (importance)). What is the reason (for him saying so)? It is not enough if one wakes up early. One should wake up early and perform Nãma Sankîrtanam/Bhagavat ãrãdhana. One says, ‘I woke up at 3’o clock in Mãrgazhi.’ But on waking up watching T.V. or reading the newspaper is of no use. Once you wake up so early you must worship Bhagavãn (‘Bhagavat ãrãdhana’). Once you wake up you must perform Nãma Sankîrtanam. Similarly, mere fasting on Vaikunta Ekãdasi is of no use. Along with the fast one should meditate on Bhagavãn (‘Bhagavat dhyãna’). Why is fast (‘upavãsam’) ordained for that day? If one goes on fast the mind becomes one-pointed. ‘Upa vãsam’ means to be (live) near Bhagavãn. So, it is not enough if we take hold of just the literal meaning (‘sthula’) but one should understand the underlying meaning (‘sukshma’) also.
In this place Ãndãl invites us also,
In the next pãsuram she sings the praises of Bhagavãn who is in Kshîrãbdi, in ‘vyuhãm’. ‘Pãrkadalul paiyathuyinra paraman adipãdi’ - What does she say at first? She could have at first explained the way of worship and then spoken about Nãma Sankîrtanam. But it is only later does she say, ‘neiyunnom, pãlunnom, nãtkãle nîrãdi, maiyitezhudom, malarittu nãm mudiyom’ (we will not consume ghee or milk. We will bathe in the early hours of the morning. We will not plait our hair and wear flowers in them nor apply collyrium to our eyes.) What does she sing at the outset? ‘Paiyathuyindra paraman adipãdi’. What is the quintessence (‘tãrtparyam’) of the ‘nonbu’? It is only Nama Sankîrtanam. All the rest come only later. Even today if we visit Northern India we do not find procession of the deity being taken as is done here in this part of the country. There is no elephant ‘vãhanam’, horse ‘vãhanam’, etc. They are accustomed to only one type of ‘utsav’ (festival). What is it? They keep performing Nãma Sankîrtanam incessantly --- “Jai Jai Govinda Jaya Hari Govinda”. In the whole of the tenth chapter in Bhãgavatam, what do the Gopis do? Some pretext is needed to hold an Utasav everyday - if (baby) Krishna has turned and fallen on his stomach immediately it is celebrated with an Utsav! Krishna opens His eyes wide and looks at us. So an Utsav. What kind of Utsav is celebrated? ‘JAI JAI GOVINDA! JAYA HARI GOVINDA!’ This Nãma Sankîrtanam is the only Utsav. Since Nãma Sankîrtanam was being performed incessantly, it remained a prosperous village ( ‘Sîrmalgum ãipãdi’) of the cowherds. What was the reason for the village of the cowherds (‘ãipãdi’) being so prosperous? It was because they were ever engaged in performing Nãma Sankîrtanam. So, here she says, “Vaiyathu vãzhvîrgãl nãmumnam pãvaikuch, seiyum kirisaigal kelliro’ what is to be seen with the Lord? ‘ Pãrkadalull paiyathuyinra paraman adipãdi’ - she speaks of ‘vyuham’. The Swamy bifurcates it as ‘paraman adi, pãdi’. Here he inserts a coma after ‘paraman adi’. What does it mean here? Whom are we going to sing in praise of, here? Not Bhagavãn (Paraman) but the servants/devotees (‘adiyãrgal’) of the Lord - ‘Paraman adi, pãdi’. Bhagavãn’s Feet (‘adi’) --- those Bhagavathas (devotees) who have taken refuge in the Lotus Feet of the Lord - ‘Prahlãda, Nãrada, Parãsara, Pundarîka, Vyãsa, Ambarîsha, Sukha, Sownaka --- Early in the morning one should remember all these great devotees of the Lord. So, he says ‘Paraman adi pãdi’. We should give up that which we like best. To give up that which one likes best is ‘tapas’ (penance). What do these, cowherds like very much? They can never abstain from eating ghee and drinking milk. In the pretext of ‘nonbu’ they are sacrificing their favourite things (‘bogyamãna vasthu’) - ‘neyunnom, pãlunnom’. What do they decide to do next? ‘Nãtkãle nîrãdi’ - bathing in the early hours of the morning. This is a very difficult thing to do for them! The Swamy explains the reason behind this. “When do these five lakhs gopis, bathe? Every Kãrthigai! Once in a year! And how do they bathe then? One Kãrthigai they bathe only their heads and the next they cleanse only their bodies! ‘Thalaiyirukka udal nîrãdudhal!’ ‘udalirukka thalai nîrãdudhal!’ - the Swamy says. These gopis, with this sort of a bathing habit decide to bathe today for the sake of Krishna! Otherwise this need not be specified. While bathing is a commonplace thing for all, for the gopis it appears to be something special! So,‘nãtkãle nîrãdi’. ‘Maiyit tezhudom, malarittu nãmmudiyom’ - They pledge not to apply collyrium to their eyes and not to wear flowers on their hair. But one gopi raises the question, “What will you do if Krishna brings some flowers to decorate your hair?” This is the reason that they pledge very carefully ‘we’ (on our own) will not wear ( ‘nãm mudiyom’). If Krishna decorates our hair we will wear it. On the pretext of ‘nonbu’ we are not ready to give up this honour (‘bãgyam’). ‘Maiyittu ezhudhom, malarittu nãmmudiyom’ - We will not apply collyrium to our eyes by ourselves, we will not wear the flowers by ourselves; if Bhagavãn comes here and decorates us with these then we will wear them! - ‘maiyittu ezhudom, malarittu nãmmudiyom’. ‘Seiyãdhanach seiyyom thîkuralai chenrodhom’ - See, how brilliantly they have spoken? What is it? While we take up a ‘nonbu’ for some reason, if we are about to do some meritorious deed (‘satkãrya’) it is not enough to do it well but we should also avoid ‘akãrya’ (misdeeds). So, in one stroke they say, ‘seyãdhanach seiyyom’ -- We will not commit the misdeeds of speaking lies, stealing, cheating, complaining about others, speaking ill of others, criticizing others, All these are ‘akarma’ (vices). We will not involve ourselves in worldly talks - ‘thîkurallai chenrodhom’. In the ordinary sense, ‘thîkurallai chenrodom’ has been explained in the commentary as ‘complaining about others’. But here the Swamy writes, “Even with Bhagavãn we will not speak worldly affairs!” Krishna will be joining us for the ‘nonbu’. Suppose He speaks and laughs over some worldly matter? No, we will not. When Bhagavãn comes we will speak only matters related to Him. Viz. “Krishna! When you were born in Gokulam it seems Putana attacked you, Trinãvarta attacked you, Sakatasura attacked you. How did you destroy these (asuras)? It seems as soon as you were born Ãdishesha spread out his hood holding it as an umbrella over you. We have heard that Yamuna gave way”, thus we will speak of His life with him. ‘Thîkurallai chenrodhom’. So, ‘Seiyãdhanach cheiyyom, thîkurallai chenrodhom’. ‘Aiyyamum pichhaiyum ãndanaiyum kaikãtti’ - What is ‘aiyyam’? To offer food to the hungry is ‘aiyyam’. ‘ Aiyyam ittu unn’ (offer food and then eat). One should not see caste or religion. If a crow, sparrow or even a dog comes hungry one should offer food to them. We are doing a dharma in our home even without our own knowledge. What is it? Don’t we draw ‘kolam’ with raw rice powder at the doorstep? Even that is a dharma. Innumerable crows, squirrels eat it. Since we are performing a great dharma even without our own knowledge we should never draw kolam at the doorstep with lime powder (‘chhunnãmbu podi’) but use only raw rice powder. Therefore, here it is ‘aiyyam’. One should feed all those who come seeking food in hunger. ‘pichhaiyum’ - What is the difference between ‘aiyyam’ and ‘pichhai’? Who has a right to seek alms ( ‘pichhai’ - ‘bhikshai’)? Only an ascetic (sanyãsi) and a brahmachari. A householder has no right to seek alms. A vãnaprasthan has to live in the forest. So, to those Sadhus who come and seek ‘bhikshai’ we will offer food. The Sadhus should not cook food. They have the right to beg for food. So if such great Sadhus come searching for us while we are performing ‘nonbu’ we will offer them ‘bhikshai’ with joy. So, ‘aiyyamum pichhaiyum’. And how will we offer this ‘bhikshai’? Very joyfully! Suppose we are performing some good deed (‘satkãrya’) unexpectedly a Mahatma pay a visit then it goes to show that the good deed performed by us has borne fruit (‘saphalam’). Suppose today we are concluding our Bhagavata pãrayana (reading) and on this day we happen to be blessed with the darshan of a Mahatma it means that Bhagavãn has accepted our Bhagavata pãrayana. So, ‘ aiyyamum bhikshaiyum’. They are going to offer food for all those Sadhus who would come for ‘bhikshai’. ‘ aiyyamum pichhaiyum ãndhanaiyum kaikãtti’ - There is a huge crowd. When so many people come these gopis desire to offer something to all of them. Here the Swamy explains, “One should not take away the food vessel inside after offering food only to a few.” ‘Ãndanaiyum kaikãtti’ - ‘Have you taken? Did you eat? Does it suffice?’ This is how we will enquire of each and everyone and offer food -- ‘ãndaniyum kaikãtti’. The Swamy writes very interestingly here. What is it? We quote from Karna’s story here. Offering of food (‘annadhãna’) is the highest of all charities. There is no use of doing any number of charities without performing ‘annadhana’ because one would say ‘enough’ only in the case of food! We have said how Karna suffered pangs of hunger even in heaven because he had never done ‘annadhãna’. Here, the Swamy says, ‘there is a tradition in the villages. What is it? Suppose somebody comes and asks for food without responding with a ‘no’ to them what do they say? “Please check with the next door!” Why do they point out to the neighbour’s house? If the neighbour offers food this fellow would also earn a share of the merit because he has showed the way! A great Sadhu once begged food of a man. This fellow instead of saying a ‘no’ pointed his finger to the neighbour’s house. After his death he landed up in heaven. Those in the heaven applied sandal paste to this finger of his, garlanded it and this finger received much honour! Surprised at this, this fellow asked of Indra, “Why so much honour to this finger alone?” He was told, “In your last janma a hungry Sadhu sought food from you. Instead of refusing totally you directed him to your neighbour’s house and they offered him food. So this finger of yours that pointed to the neighbour’s house has received a share of the good merit.” This man took another birth. He happened to remember the happenings in heaven. In this birth when a hungry Sadhu approached him it did not strike him to offer food instead he lay down on the ground and with the whole body pointed to the neighbour’s house. ‘Please go over to that house for food!’ He felt that his visit to heaven would then earn an honour for the whole body! Therefore, ‘aiyyamum pichhaiyum ãndanaiyum kaikãtti, Uyyumã renni ugandelo rembãvãi’!! We will take up the ‘nonbu’ for the benefit of this whole world. "
"GOPIKÃ JEEVANASMARANAM Page 1 Page 2
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 Two (PAGE 2) 