THIRUPÃVAI Excerpts from H.H. Sri Sri Swamiji’s upanyãs on Thirupãvai at Premika Bhavanam from 6:00 am to 7:30 pm on 17th December 2003. Sri Swamiji has been rendering ‘Upanyãs’ (discourses), in Tamizh. 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 ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamiji.

Sri Swamiji,

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

“ Bhagavãn is interested in taking each and every jiva unto Himself. But, the ‘jivas’ are interested in running away from Him. Bhagavãn takes lot of trouble in pulling the ‘jivas’ unto Him. The ‘balam’ (strength) of the ‘jivas’ is greater (than that of Bhagavãn!) Why so? – Because the attachment of the ‘jivas’ to the world is very deep! It is, therefore, very difficult to turn them towards Himself (Bhagavãn). The ‘jivas’ are just not able to give up their attachment to the world.

It is very difficult to attain Bhakti. One can perform tapas. We find people trying to get their name into the Guinness book of world record by eating blade, etc. With Will power one can go without food, without sleep; we find people piercing all over their body, etc. All these are not difficult to do. One can do ‘archana’, offer flower to Bhagavan but to feel Bhakti for Bhagavan is difficult. Bhakti is a ‘feeling’. All the others are done physically. But, Bhakti is a ‘feeling’. It does not arise on its own. It is acquired through the Grace of Bhagavãn, through the Grace of Guru.

The twelve Ãzhwãrs are the pioneers of Bhakti in the world. They are the ‘Divya suriis’, who enjoy the company of the Lord in Vaikunta (Abode of Lord Vishnu). They came down to sing the glory of Nãmasankirtan. The Holy Places whose glory has been sung by these Ãzhwãrs is known as Divya Desam and their ‘Pãsurams’ (sung in praise of the Lord) are known as ‘Divya Prabandam’. Divya Prabandam is verily the Vedas. It is sung to the Lord in Vaikunta. So, it is nothing new that has been sung here. These Pãsurams are being sung for the Lord in Vaikunta.

To feel Bhakti for Vishnu is rare. Still rare is bhakti for Krishna. Only the truly blessed possess Bhakti for Krishna. Seeking worldly benefits cannot be called Bhakti. To feel love for Bhagavan, without any motive, is verily Bhakti – ‘Prema Bhakti’.

Only those who have love for Vishnu can be called Vaishnavas. A person cannot be called a Vaishnava by the reason of birth in a Vaishnava family. Only those who have devotion for Vishnu are really Vaishnavãs.

One can do yoga, karma, etc. But, to do Bhakti is verily difficult. If you are unable to do anything, just surrender unto Him. It is very easy.

(His Holiness smiles as He adds, “Only because it is very easy we find it difficult (to surrender)!”)

Krishna speaks of His intimate feelings for the Gopis only to Uddhava and not to Arjuna. This shows the relationship between Uddhava and Krishna. Krishna, in the Gita, speaks of the various ways to attain Him. We find Krishna and Arjuna enjoying a very close relationship but never once did Krishna speak to him of the Gopis. Although Arjuna was also a friend of Krishna, we find that Krishna never once spoke of the Gopis or His feelings for them to Arjuna. Arjuna was not the ‘adhikãri’ (qualified). He would not have comprehended the relationship that existed between Krishna and the Gopis.

Coming to Ãzhwãrs, Poigai Ãzhwãr, Boodathãzhwãr, Peyãzhwãr were contemporaries. Then came Nammãzhwãr, Kulasekarãazhwãr, Periyãzhwãr, Tondaradipodiãzhwãr, Tiruppãnãzhwãr and Tirumangaiãzhwãr.

Periãzhwãr and Ãndãl were contemporaries, while Nammãzhwãr and Madhurakavi Ãzhwãr were contemporaries. It is for this reason that generally they are said to be 10, though they are 12 in number.

Bhagavatam says that numerous Sadhus would be born along the banks of Tampraparani, Vaigai, Pennai.

Nammãzhwãr was born with ‘Knowledge’. Even Suka who was born a Jivan Mukta, came out of his mother's womb as a twelve year old boy. But, like any other human, Nammãzhwãr was born an infant. He neither cried nor moved his hands and legs as a normal infant does. The worried parents carried the child to the Temple. The child at once crawled to a hole in the tamarind tree in the Temple precincts and sat there with ‘chin mudra’! The mother made the hair of the child into a bun and decorated it with flowers. The child sat in the hole for 16 years; not for a day or two but for 16 long years. It was Madhurakavi Ãzhwãr who came there to bring Nammãzhwãr out of His samadhi state for the gain of the world.
‘Bhagavat vishaya’ (matters relating to God) can be spoken to only those who can comprehend and enjoy (‘rasikãs’) it. Thus, Nammãzhwãr who had sat in samadhi came out of this state to speak to Madhurakavi ãzhwãr. What did he speak?
‘Bhagavat matter’ and not worldly matters.

The credit of getting the lost ‘Divya Prabandam’ back verily goes to Madhurakavi ãzhwãr.
He thought, ‘let him (Nammãzhwãr) give us what he is enjoying’. Was not Nammãzhwãr enjoying the highest Bliss of ‘Being’? His ‘Pãsurams are like ‘pattu peetãmbaram’ (silk and zari cloth). ‘Pattu Peetãmabaram’ is woven with the thread of a zari and that of a silk, alternately. Thus, Nammãzhwãr’s 1000 Pãsurams are a mixture of Vedanta and Bhakti. 10 pãsurams speak of Vedanta and the next 10 pãsurams of Bhakti.

Madhurakavi Ãzhwãr has (also) sung ‘Pãsurams’ but only on his Guru – Nammãzhwãr – and not on Bhagavãn! However, in his first Pãsuram are words on Bhagavãn, as the worshipping deity of His Guru could not be ignored.

Periyãzhwãr’s original name is Vishnuchittar. He earned this name ‘Periyãazhwãr’ because he sang ‘Pallãndu! Pallãndu!’ (May you live long! May you live long!) for Bhagavãn! ‘Periya’ means big.

Amongst the Vaishnavites the term ‘Periya Kovil’ (Big Temple) refers only to Srirangam (Temple). If a Vaishnavite tells you, “I had been to Periya Kovil” it is not proper to enquire, ‘which Temple?’ ‘Periya Kovil’ means only Srirangam. It is really a ‘periya kovil’ with ‘sapta prãkãra’. Thus, ‘Periya Ãzhwãr’ refers to Vishnuchittar, the father of Ãndãl. ‘Periya Perumãl’ refers to Lord Ranganãtha and ‘Periya Pirãtti’ refers to Ranganãyaki (the Consort of Lord Ranganãtha). Similarly, ‘Periya Ãchãnpillai’ has become ‘Periyavãchãn pillai’.

Ãndãl is the only female devotee amongst the 12 Ãzhwãrs. Thus, all the other Ãzhwãrs had brotherly (‘sagoratvam’) attitude towards her. A girl receives gifts (‘streedanam’) from the brothers. Ãndãl received ‘Streedanam’ from all her brothers.
What was the ‘streedanam’ she received? ‘Bhagavat matters’, of course!

Srivilliputtur is still filled with ‘sannidhya’ (Divine Presence). One can ‘feel’ it. We may say that one has to do ‘archana’, Veda parayana, Nãmasankirtan to create ‘sannidhya’ in a Temple. But, we find that at Srivilliputtur, Ãndãl’s ‘sãnidhya’ still exists. Nammãzhwãr enters the Temple and he hears Ãndãl calling him, “Anna!” (elder brother). Nammãzhwãr was of an earlier Age, but when Vasudeva Thãthã who lived until recently, visited Srivilliputtur, Ãndãl as a little girl wearing silk full skirt and blouse used to hold Thãthã’s hand and walk on the streets! She would demand ‘Thãthã’ to drop the coins in his pocket into the ‘hundi’ in her Temple!

The Ãzhwãrs are the foremost amongst the Bhaktãs. The Maharshis have grasped the Vedas and given it to us. But, there is vast difference between the Maharshis and the Ãzhwãrs. The gods shown by the Vedas, viz. Indra, Varuna, Agni, cannot be seen by us easily. But, the God, (‘Archãvatãr’) which the Ãzhwãrs have shown can be easily seen by us. (It is easy for us to go to the Temple and see the Lord in ‘Archãvatãr’ [idol]). Here lies the difference between the Ãzhwãrs and the Maharshis.

The next difference between the Maharshis and the Ãzhwãrs is that the Maharshis do not see eye to eye, with each other, on many issues. What does this mean? When we say 'abhivãdaye' (a brahmin while bowing down to elders proclaims the various details of the family he belongs to) one says 'Bodãyana Sutram' while another says another 'Sutram'; each one says a different 'Sutram'. Each one has a different Veda. Therefore, when the Vedas and the 'Sutram' are different, one says, 'today is new moon' ('Amãvãsyam') while another says, 'No, no the new moon is tomorrow'. So, there are differences of opinion in matters pertaining to the Maharshis. All the Maharshis have not spoken alike. Their opinion differs. But there are no such differences of opinion in the path shown by the Ãzhwãrs. Most of the Maharshis belonged to the same age. In spite of being contemporaries they have had differences of opinion; the twelve Ãzhwãrs were not contemporaries yet they held similar views. What do they say?
“What is it that is to be attained? Nãrãyana! What is the path to be followed? Nãma Sankirtanam!”

The Maharshis offered to the world whatever they comprehended through their learning; or to the extent of the power of their penance. Whereas, the Ãzhwãrs have spoken only through the Grace of Bhagavãn. This is the reason that all the Ãzhwãrs have spoken alike. Bhagavãn has used them as His mouthpiece.

Broadly speaking the Ãzhwars are said to be only ten. Bhagavãn's Incarnations ('Avatãr') has also been ten. These ten had come down to the earth to sing the praises of these ten Incarnations, to sing the praises of the Supreme One. This bestows a place of pride for the Ãzhwãrs. Thus, these ten Ãzhwãrs incarnated on the earth.

The uniqueness of Ãndãl is that she occupies a place both in the line of Bhaktãs as well as that near Perumãl (the Lord). When you visit Perumãl Temple, you find Ãndãl occupying a place next to Perumãl, whereas, the other Ãzhwãrs have no place near Perumãl.

All Holy Texts are said to contain the words of the Vedas. But, while speaking of Tiruppavai of Ãndãl, it is said to be the seed of the Veda!

"Vedam anaithirkum vithhãgum". THIRUPPÃVAI DOES NOT SPEAK THE ESSENCE OF THE VEDAS BUT THE VEDAS SPEAK THE ESSENCE OF THIRUPPÃVAI!

What is the stature of Tirupavai? It is even greater than the Upanishads! On the one hand Thiruppãvai is said to be greater than the Vedas and now it is also said to be greater than the Upanishads. In what way is it greater than the Upanishads? The Upanishads wakes up the ignorant only. Waking up does not mean waking up from physical sleep of ours but to wake up from this slumber of ignorance(‘samsãra’). Ãndãl wakes up both the Bhaktãs and Bhagavãn. Thiruppãvai does not wake up the ignorant alone. And whom does it wake up? It wakes up the twelve Ãzhwãwars. Ãndãl wakes up Bhaktãs (devotees) and she wakes up Bhagavãn, too! Thiruppãvai wakes up the ignorant and the Jnãni! This is the glory of Thiruppãvai.

One has to seek solitude for doing dhyana. But, in Bhakti association is necessary. To enjoy Bhagavãn, to speak and listen about Bhagavãn you need company. Bhãgavatam says, 'Shrunvanti, Grunanti, Gãyanti'. This is the reason for waking up the Ãzhwãrs. There is no Bhagavan without Bhaktãs (Devotees). Bhagavãn dresses up only for the sake of Bhaktãs. They see and enjoy it. Otherwise what is the point (in Bhagavãn’s decorations)?

Periavacchãnpillai was once listening to a ‘pravachana’ (discourse). He experienced the ‘bhãva’ that Bhagavãn was now and then peeping out of His Sanctum Sanctorum.
The priest asked the Perumãl, “If you are interested (in listening to the discourse) why don’t you go out? Why do you keep peeping out?”
Perumãl explained, “I am in ‘Archãvatãr’ (idol) here. How can I get up and go by Myself? The ‘Bhattar’ (Priest) has to take me out in ‘utsava murti thirumeni’ (the idols taken in procession).

When I visited Srirangam, I was totally taken up by the way they enjoy Bhagavãn! If it so even today, how should it have been whence Bhaktãs like Kulasekhara Ãzhwãr watched Bhagavãn coming out! How wonderful are the puja regulations set by Ramanuja ? On singing a particular ‘pãsuram’ while bringing Bhagavãn out, the palanquin bearers move the palanquin up and down softly – Bhagavãn is full of glee hearing the Pasuram! What enjoyment?
When Perumãl is brought near Sena Mudaliar mantap, a tent is spread on top so that the dew does not affect the health of Perumal! What bhãva? The tent is removed later.

Ranganatha and the ‘Vimãna’ now at Srirangam were at first in Ayodhya. The Chozha king Dharmavarman visited Ayodhya as a Ridvik in the Yãga that was performed by Dasarata. At such times it is the tradition to inquire about the desire of the invitees and fulfill them. Only then does the Yãga get completed. During ‘thithi’ (the rites performed for the dead ancestors) the Brahmin representing the ancestor should be satisfied. Only then are the ‘pitrus’ (ancestors) happy. This Chozha king asked for Ranganatha and the ‘Vimãna’. Dasarata, however, refused because it was their family Deity.
Dasrata said, “It is alright even if the Yãga does not become ‘purti’ (complete). I cannot give away the Ranganatha and the ‘Vimãna’.

But, kings are resolute. Once they set their mind on something they go all out to secure it. Thus, Dharmavarman returned home and performed tapas on the banks of Ponni river. For how long did he do tapas? Dasarata’s rule ended. Rama ruled over tens of thousands of years and while getting into Sarayu river along with all his people, he gave the Ranganatha and ‘Vimãna’ to Vibhishana (the king of Sri Lanka).
Rama said to Vibhishana, “Take it to Sri Lanka and worship him there.”

Vibhishana carried both the Ranganatha and the ‘Vimãna’ to his kingdom across the sky. Though an Ausra, Vibhishana performed ‘sandhya vandanam’ at prescribed time. So, while flying over Ponni river he came down to the earth and placing Ranganatha and the ‘Vimãna’ down went to the river to perform ‘sandhya vandanam’. The Chozha king in tapas opened his eyes. What did he find? Ranganatha and the ‘Vimãna’! His tapas had fructified. His joy knew no bounds. When Vibhishana returned the king refused to permit him to carry them away. A quarrel broke between the two. They took the matter to Bhagavãn. Bhagavãn said to them, “I do not support anyone. I have no bias. But, Vibhishana! You are a ‘rãkshasa’. You have the ability to fly. This Chozha king is a man. He cannot fly. You can come here anytime and see me. But, if you take me to Sri Lanka, he cannot come there to see Me. So, I will stay here!”

Thus, did Ranganatha and the ‘Vimãna’ came to stay at what is known as Srirangam.

Periyavãcchãn Pillai says that Thiruppãvai is more significant than The Gita.
Krishna who preaches Dhyãna yoga, Karma yoga, Bhakti yoga and all other yogas to Arjuna, offers the easy means to Arjuna only finally. He wonders if Arjuna would mistake him on hearing what he has to say. With lot of hesitation and embarrassment, Bhagavãn tells Arjuna, “Mãm ekam sharanam vraja!” – Surrender unto ME!
But, what does Ãndãl do? She speaks about the mãrga, which Bhagavãn spoke finally with much hesitation, at the very outset and very boldly, too!
“Nãrãyanane namakke parai tharuvãn” – Hence, Thiruppãvai has become more significant than the Gita.

Sita and Rukmini married Bhagavãn when He came down to the earth in human form. Marrying the Lord in ‘Vibhava Avatar’ is not extraordinary. Mira and Jana Bai, too, married Bhagavãn but only in ‘Goloka and not here in this world. But, Ãndãl fell in love with the ‘archãvatar’. She drew Bhagavãn out of the ‘Archãvatãr’ (idol) and married Him! Ãndãl was indeed so great! Ãndãl succeeded in drawing out the Lord in the ‘archãvatar’. The Lord came out of the ‘archãvatãr’ in human form and married her.

The Swami speaks of the parallel (‘sãmiyam’) between Sita and Ãndãl. Both were found in earth(They were not born through a woman's womb). The Swami then says, ‘our Goda (Ãndãl) is greater than Sita.’ How? The Swami explains, ‘Who is Ranganatha? The family Deity of Rama’s family. Rama worshipped Ranganatha daily. He performed puja to Ranganatha. Sita married Rama who was the priest! Whereas, our Goda married Ranganatha, the Bhagavãn! So, tell me who is great. One who married the priest or the one who married the Lord!’

In the month of Mãrgazhi the gopis worship Kãthyãyini. Bhãgavatam says, "Hemanthe prathame mãsi Nandavraja kumãrikãh cherurhavishyam bhunjhãna Kãtyãyanyarchanavratam" – Hemantha rutu (season), (Mãrgazhi) had been chosen to observe this vow of worship ('nonbu').

Ãndãl also decides to worship in the same way as the gopis of Vrindãvan had worshipped. However, She did not pray to Kãrthyãyini as the Gopis of Vridãvan did. She says that whatever she does would be only to Krishna, Bhagavãn. She would not go to Durga even for this matter. So, here she prays to Krishna, Himself. Ãndãl had never stepped out of Sri Villiputtur. Having decided on the worship she deems Sri Villiputtur as verily Vrindãvan, the big lake in Sri Villiputtur as the river Yamuna, 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.

Ãndãl wakes up Nandababa, Yasoda, Balarama, Krishna, Nappinnai. In the 17th, 18th, 19th, 20th and 21st pãsurams she wakes all of them. Ãndãl requests the Lord to get up from His bed (‘sayana thirukkolam’) and bless them. But, she doubts the authenticity of His blessings! Hence, she requests Him to sit on the throne (‘seeriya singãsanathirundu’) and bless them! Any promise given from the throne would certainly be fulfilled. 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. Bhagavãn is also being woken up so that He would bless us.

Ãndãl was born in 98th year, Nalla Varusha, after the birth of Kali Yuga. Periyãzhwãr had been rendering the service of offering flowers to the Lord in Sri Villiputtur. One day, as usual, when he went to the garden to gather flowers for the service, he saw a bright light and a girl of twelve years descend from it. The moment he went close, she turned into a small baby. As the child’s head was covered with thick hair he named her ‘Goda’. He brought her home as the blessings of the Lord and brought her up as his own daughter.

Bhagavãn, in Sri Vaikuntam has three kinds of Shaktis viz. ‘Ichha Shakti’, ‘Kriya Shakti’ and ‘Jnãna Shakti’ – Sri Devi, Bhoo Devi and Neella Devi.

Bhooma devi is patience personified, Lakshmi is compassion personified but Ãndãl is ‘prema’ (Love) personified. Ãndãl is Neella devi or the Hlãdini shakti.

Ãndãl is 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 performs the 'nonbu', as the gopis had, in Maragazhi month.

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." This is because by nature women have soft heart. Ramanujar further says, "Those who are in love only with Krishna; those whom Krishna has captivated are the women who have the right to Thiruppãvai."

During Gokulãshtami Utsav (celebration in connection with the birth of Lord Krishna) the Lord is taken on procession while ‘uriadi’ (pots containing butter, curd and milk hung from above are hit with long poles) is played by ‘konãrs’ (cowherds). Parãsarabhattar a great Vedic scholar was also a great ‘bhãvuka’ (one who enjoys deeply).

Once, during this ‘utsav’, the ‘konãrs’ were playing the ‘uriadi’. While playing the 'uriadi', all the curd spilled down to the ground. Parãsarabhattar sees this. The Vedic Brahmins suddenly find Parãsarabhattar missing. He had joined the ‘konãr’ group and was playing the 'Uriadi'! He had developed the feeling ('bhãva') that he was also a ‘konãr’ (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 other learned Brahmins admonished him, “A great scholar that you are, how could you jump about alongside the cowherds? It does not become of you.” Bhattar, however, shot back, “Today the blessings (‘anugraham’) of Krishna is with this group (‘ghoshtti’) and not with yours! So, I have joined them!” Bhattar evinced such deep devotion.

Ãndãl is possessed with deep 'bhãva'. Therefore, she is transformed into a 'gopi' (the female playmates of Krishna in Vrindãvan) 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 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 wears the turban of the cowherds. This is called ‘summãdu’. ‘Summãdu’ means turban. It has, however, gradually turned into ‘chummãdu’. There is a saying in Tamizh ‘chozhian kudumi chumma ãdumã’. This term ‘chumma ãdumã’ is thus derived from ‘summadu’.

Ãndãl's gait is like that of the gopis - 'idai nadai' (The walk). Even the stink of curd and butter 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 cowherdesses --- "Keezhvãnam Vellen rerumai chhiruveedu"--- This is the colloquial speech of the cowherds. Ãndãl is aware of even the slang used by the cowherds. How is this? When one enjoys such oneness ('bhãva') these experiences are exhibited. Otherwise how could a girl born and nurtured in a Brahmin family know the language of the cowherds? Under such influence she has sung the hymns ('pãsurams'). She has blessed us with 30 hymns. However, this ‘bhãva ãvesa’ disappears in her last (the 30th ) pãsuram. How is this detected? In the last pãsuram, Ãndãl sings, -- 'Bhattarpirãn Godai sonna' (as said by Goda, the daughter of Bhattar). Had she still been under the experience of oneness with the cowherdesses, this line would not have been born. Since she has sung 'Bhattarpirãn Godai 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. "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

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.

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