Premika Bhavanam, Chennai
31.12.2000 - Sunday

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Sri Swamigal has been rendering ‘Upanyãs’ (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 ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.

Sri Swamigal,

" ‘Nãyaka nãininra nandagopanudaiya
Koyil kãppãne! Kodithonrum thorana
Vãyilkãpãne! Manickadavam thãll thiravãi!
Ãyar chirumiyaromukku Araiparai
Mãyan Manivannan nennale vaiinerndãn
Tooyomãi vandom Thuyilezhap pãduvãn
Vãyãl munnamunnam mãtrrade amma! nee
Neya nilaikkadavam neekelo rembãvai'

Click here for Thiruppãvai (16) in Tamil

Next, ‘Nãyaka nãininra nandagopanudaiya Koyilkãp pane! --- In the beginning, Nammãzhwãr while speaking on the one who desires to embrace the Lord says that one should catch hold of the Vedic Scholars (‘Vedam vallãrgallai patri’), one should catch hold of those in the Deva loka to reach the Lord. He sends a bird (‘pakshi’) as a messenger.

Here, ‘Vedam Vallãrgallai patri’ does not refer only to those who have learnt the Vedas but also those who have understood the meaning of the Vedas, i.e. the Bhãgavatas/Sadhus. And it is ‘Pirãtti’ who is referred to while speaking of catching hold of those in the Deva loka. This is because She belongs to both, the devas and the ‘jiva’ goshti (team).

Do not try to catch hold of Perumal directly but instead go through Piratti. Trying to seek Piratti alone is also dangerous. The example cited in this aspect is Ravana who tried to catch ‘Pirãtti’ (Sita) directly ignoring Perumal and he was destroyed. Surpanaka tried to reach Rama directly, ignoring Piratti and her fate is also known. But Hanuman sought them both and he achieved his goal. Sugreeva approached Rama only through Hanuman and he succeeded. Likewise Vibhishana, too, did not approach Rama directly but only through Sugreeva. Thus, one should seek Bhagavãn only through Sadhus.

Ãndãl has sung the ten Ãzhwãrs. Now, in the 11th pãsuram She sings, ‘Nãyaganãi ninra’ (held the center stage). Who is this Nãyagan? ‘Here, by the term Nãyagan she means Ramanuja, Bhashyakkãra’, explains the Swamy. A necklace (‘hãram’) may be made of ten gems on one side and another ten on the other side with a pendant in between. In the same manner great Ãchãryãs like Kacchiappa Nambi, Ãlawandãr, Nãdamuni might have been there in times earlier to Ramanuja and many other Ãchãryãs like Parãsarabhattar, Koorathãzhwãr might have come after Ramanuja. Ramanuja forever remains in the center (‘nadu nãyagamãi’), like the pendant, of this great lineage of Ãchãrayãs (Great Masters)! Ãndãl, therefore, sings Ramanuja as ‘Nãyaganãi’!

‘Kovil’ (Temple) means Ranganatha (Srirangam) temple only. Hence, if one says, “I had been to ‘Kovil’ (Temple)”, one should not foolishly enquire, “Which temple?” Only while speaking of a visit to other temples one says that he had been to, say, Parthasarathy kovil, Kesava Perumal Kovil or Madhava Perumal Kovil. If one speaks of having been to Kovil (Temple) it means Ranganatha’s temple only. Likewise, ‘Thirumalai’ (Hills) means only Thiruvengadam (Tirupati) and ‘Perumal Kovil’ means Varadaraja Sannidhi in Kancheepuram. In Vaishnava sampradaya (practice) Sri Rangam temple is named as the ‘Kovil’ (the Temple), Tirupati Hills named as ‘Thirumalai’ and Kancheepuram Varadaraja Sannidhi as ‘Perumal Kovil’.

Vaishnava sampradaya speaks of three kinds of ‘mandapãs’, in these three temples. The ‘mandap’ in front of Ranganatha is called ‘Bhoga Mandap’. The one in the sannidhi of Kancheepuram Varadaraja Perumal is known as ‘Thiaga mandap’ and the one in the temple in Tirupati is known as ‘Pushpa mandap’.

The one in Srirangam is called the ‘Bhoga mandap’(Bhoga means luxury/for pleasure) because, even though the Lord is ‘Yoga Devata’, here Ranganatha lives like Rangaraja (Emperor)! He occupies the Mandap as an Emperor does. He is decked up in all fineries as befits an emperor! Ranganatha is such a ‘sogusu’ (dainty) Lord. Not a single day has He come out in the Sun! He is taken out in procession early before the Sun comes up in full vigour or a quick one in the evenings! There is no ‘purapãdu’ (procession) if it happens to drizzle! Ramanuja has drawn up the ‘Puja vidhi’ (rules for the conduct of worship) for Ranganatha. In it he has said that the Lord should not be taken out in ‘purappãdu’(procession) if it rains. There should not even be ‘ulpurappadu’ (procession inside the temple precincts) if it drizzles in Thiruvãnaikãval! (a holy place some distance away from Srirangam!) If rain clouds appear high up in Thiruvãnaikãval then there is no outing for the Lord here! Ranganatha is treated so daintily. So, He is Bhoga murti.

Poor Varadaraja Perumal of Kanchi is taken out in procession, be it rain or shine! In the month of ‘Chitrai’ (Tamizh month) is the ‘Garuda seva’ Utsav. The summer is in full blast then. The Lord goes out to Peria Kancheepuram first where He goes around Goddess Kamakshi. When we see the ‘Sree Pãdams’ (those who carry the Lord’s palanquins) one’s heart goes out to them because in the hot sun they carry the Lord bare feet! While it is so difficult for us to just walk across a few yards, these ‘Sree Pãdams’ walk on the streets carrying the big, heavy palanquin seating the Lord. The Lord is thus Thiaga murti (Sacrifice). Whether the day is hot or cold or it pours cats and dogs, the Lord is taken out in procession!

The Lord in Tirupati loves ‘Pushpa kainkarya’ (serving with flowers). He is mighty pleased with flowers. Thus, here the ‘mandap’ is known as ‘Pushpa mandap’. This is the reason that Ramanuja placed the Ananthãzhwãr couple in Tirupati to do ‘Pushpa kainkarya’ for the Lord here.

The commentator takes up the connection (‘sambandam’) of Ramanuja with these three temples.

The first ‘sambandam’ --- Kacchiappanambi was one who could speak directly to Perumal. Perumal used to speak many things with him. Kacchiappanambi used to inform Ramanuja all that Perumal spoke to him. Ramanuja used to ask Kacchiappanambi, “Did Perumal speak anything about me? What did the Lord say?” and Kacchaiappanambi used to narrate everything. Ramanuja held Kacchiappanambi in the state of an Ãchãrya (Teacher). Kacchiappanambi was such a great Mahãn.

Once Perumal says, ‘I will bestow Moksha (Vaikunta) on all those who hold themselves as ‘dãsa’ (servant/devotee) of Ramanuja. Kacchiappanambi, at once, asks, ‘Lord! I will attain Moksha because of Your ‘sambandam’ (connection). Is that not so? Everyday I speak with You and You are bestowing unlimited Grace on me!” Perumal says, “In spite of this, only because of your connection with Ramanuja will you attain Moksha and not because of your connection with Me!”

In the case of Sri Ramakrishna Paramahamsa, Thothapuri might have come as a Teacher; a Bhairavi Brahmani might have come as a Teacher. But this does not bestow on them a status higher than Sri Ramakrishna. It is only Sri Ramakrishna who is a Mahãpurusha. For some ‘niyadi’ (ordain) they come to give him ‘upadesa’ (teach).

Likewise, since Ramanuja was a great Mahãn, an Avatãra Purusha - even if Kacchiappanambi were elder to him, even if he could speak to Perumal directly, even if he were the one who informed Ramanuja the words of Perumal, even if he had done ‘upadesa’ to Ramanuja, even if Ramanuja held him in reverence - the Lord declared that Kacchiappanambi would attain Moksha only through Ramanuja. The Swamy narrates this to enlighten the glory of Ramanuja.

Ramanuja stays for a month in Tirupati. He stays in a ‘chatram’ (rest house) with his disciples, doing dhyana. An ‘idaichi’ (milk vendor) provides him with milk, curd and butter everyday. On the day of departure Ramanuja tells his disciples, “Ask the ‘idaichi’ the money to be paid for the milk, curd and butter that she has been providing me with and settle her accounts”. So, the disciples ask her, “What is the amount that you demand for the milk, curd and butter that you have been providing us with all these days?”
On hearing this she begins to cry loudly! She laments, “Did I provide him with milk, curd and butter expecting money from him?”
The astounded disciples ask, “What is it that you want?”
“I thought that he would give me Moksha. This is the reason that I provided him with all these. Instead he is offering me money!”
When Ramanuja learns this he comes out to see her. He was so surprised, “Though an asura, Vibhishana had knowledge, Prahlãda also had knowledge but this one is a mere shepherdess. Yet, she has understood my ‘Prbahava’ (glory)!”
Ramanuja asks her, “What do you want?”
She requests, “Please write me a chit and I will take it to Venkatamudaiyãn (Lord Venkateswara-Perumal)!”
At once Ramanuja writes on a piece of paper (chit), “Provide this shepherdess with Moksha (‘inda idaipennirkku Veeduperu alliyum’)!”and signs it.
She takes it to Perumal and offers it along with flowers.
The Lord accepts it. She immediately falls down and in ‘Ãrtapprapatti’ mingles with the Lord!
Due to her ‘sambandam’ with Ramanuja this shepherdess attained Moksha, says the Swamy.

Perumal instructed Ramanuja to come over to Vaikunta. He had lived in the world for 120 years. All his devotees weep at the thought of separation. All of them desire to go along with him. He advises them against it. All of them threaten to commit ‘ãtmahatya’ (suicide). Immediately Ramanuja climbs up the temple tower. Standing atop He addresses them, “ I might have scolded you all in connection with the service to Ranganatha. I request you all not to hold it against me. All of you are Vaishnavas and Bhãgavatas. If you all think that I have committed ‘apachãram’ (wronged) against you I will not attain Vaikunta.” And he prostrates to all of them. Such was his humility!

When his Guru initiated him into the Ashtãksharamantra, he warns him, “Do not tell this Mantra to anyone. If you do so, you will go to hell!”
At once Ramanuja goes to Tirukottiyur and climbs the temple tower from where he shouts out the Mantra. His Guru asks him, “Do you not believe my words?”
Ramanujar says, “I do. I know that I will end up in hell for this. But all these people will go to Vaikunta!”
The Swamy pours forth the glory of Ramanuja. Thus, through the term ‘Nãyaganãi’, he describes Ramanuja.
The Swamy again takes up the Charitra of Ãndãl.
Once, Ramanuja was discoursing on Thiruppãvai. While narrating the vow of Ãndãl to offer one hundred ‘tada’ (measure) ‘akkãra vadisal’ (a special sweet dish) and one hundred ‘tada’ butter to the Lord in Thirumãliruncholai, he gets into Bhãva and feels he should offer the same.
Taking his disciples along, he goes to Thirumãliruncholai and offers ‘Kãllazhagar’ (the Lord here) one hundred ‘tada’ akkãra vadisal and butter. He desires to inform this to Kodai (Ãndãl) in Srivilliputtur. So, from here Ramanuja goes directly to Srivilliputtur.

In Srivilliputtur there are separate sannidhis for Ãndal, for Periyãzhwãr and for the Perumal, Vadabhadrasãyi. Even as Ramanuja enters the sannidhi, Ãndãl in the ‘archãva thirumeni’ (in idol form) calls out to him, “Anna!” (elder brother). (‘Perumpudur mãmunikki pinnãnnãl vãzhiye’) because he has fulfilled the ‘manoratham’ (desire) of his sister! The glory of Ramanuja is vast (‘anantham’).

‘Nãyaganãi ninra nandagopanudaiya’. Here, Vadabhadrasãyi temple is being looked upon as Nandababa’s palace. Ãndãl wears a gorgeous silk skirt (‘pãvãdai’), ear drops (‘jimiki’-jhumka), holds lamps (‘pãvai villakku’) in her hands and along with her friends is standing at the doors of Vadabhadrasãyi temple, which they deem to be Nandababa’s palace! The feet of all these girls are adorned with silver anklets that make a jingling sound.

‘Koyil kãppãne! Kodithonrum thorana vãyilkãpãne!” - There are two guards in this Town. One is known as the ‘Kshetra pãlaka’. There is a guard for the Town and another exclusively for the house. Here, ‘koyil kãppãne’ is the one who guards the temple. He goes round and round the temple while guarding it. He is the ‘kshetra pãlaka’. In Vaikunta are Kumuda, Kumudãksha and Vãmana who are the ‘kshetra pãlakas’. These three are going round and round the temple guarding it. Ãndãl at first addresses these guards and then calls out to ‘kodithonrum thorana vãyilkãpãne’! - Who are these ‘vãyilkãpãne’ (guards)? They are Jaya and Vijaya! She calls out to them.

Ãndal first sought the Ãzhwãrs. First ‘Vedam vallãrai patri’ (catch hold of those who comprehend the Vedas). She then seeks out Nandagopa and Yasoda in Deva loka who are avatara purushas.

So, she calls out to Jaya-Vijaya - ‘Koyil kãppãne! Kodithonrum thorana vãyilkãpãne!' Looking at the shepherdesses the guards ask, “What do you want?” The girls reply, ‘Manickadavam thãll thiravãi’! - 'Please open the door.'

Here, the Swamy explains how to read this line - ‘Ãyar chirumiyaromukku?’ (for the Shepherdesses) The Swamy says it should be read softly as the little girls plead with the guards in such soft tones.
The guards shoot back, “Do you think we will open because of your asking? Who are you?”
“We are the shepherdesses (‘ãyar chirumiyar’).
“No, we will not open the door. It was in this manner that Surpanaka came. Many asuras had come here to kill the Lord. Shakatãsura, Trinãvarta and many other asuras tried to break their way in. What would we do if you were some demonesses come in the form of little girls? I will not open the door for you!”
The little girls assure the guards, “No, we are not asuras. We are only ‘ãyar’ girls.”
The guards, “So what if you are ‘ãyar’ girls? Even Putana came in this form of a Gopi and tried to kill the Lord. We will not open the doors”.
The little girls are at their wits’ end. They plead with him, “We are young girls and therefore, there can be no danger from us for Krishna. Surpanaka was a big demoness.
You can open the doors for us without any fear.”
The guards point out, “Did not Vatsãsura come in the form of a calf? He did not come in the form of a cow! So, even if you seem to be little girls we will not open the door!”

The girls outside argue and try to convince the guards that they are innocent girls who have come to see Krishna. But the two guards hold their stand and do not oblige. The girls beg, “Please open the door.”

Now the guards were only two while the girls were a big crowd. The doors were also within their reach. They could have easily pushed the guards aside and opened the doors. But they do not make any such move. This is because Bhagavãn allots each one with a particular service (‘kainkarya’) and they felt that they should not interfere with it. The duty of opening the doors rested with these guards. Only the one who has been entrusted with a particular duty should carry it out. It should not be passed on to others; nor should others try to take it up on themselves and do it. Those who had been appointed to open the doors will do it as they have been instructed. This is the reason that they kept pleading with the guards to open the doors. The girls also wished to respect the protocol. So, the girls pray, ‘“Manikkadavam thãl thiravãi!” Just as the doors of the previous house, the doors of this house was also made of ‘spatika’ and embedded with corals. They, therefore, sing, ‘‘Manikkadavam thãl thiravãi!’

The guards enquire, “Well! Why have you all come so early in the morning to wake up Nandakumar (Krishna)?
The girls, ‘‘Araiparai Mãyan Manivannan nennale vaiinerndãn’ - Krishna has promised us ‘parai’ - drums for the ‘nonbu’. We have come to receive it from Him.”
The guards, “Oh! You have come for the drums? It is available nearby. You can go get them there. Or the drums are inside which we can get for you. Just for the sake of some simple drums would anyone wish to wake up the sleeping Lord? We can give it to you. If you will wait we shall get them for you.”
‘‘Mãyan Mannivannan nennale vãinerdãn’ - You need not give them to us. We have not come here seeking something from you. Krishna has promised us. It is from Him that we desire to get it. We do not seek anything from anyone else.
The guards, “What has he said?”
The girls, “Sorry! We cannot tell you what Krishna has told us. He has said something to us - ‘Mãyan Mannivannan nennale vãinerdãn’.
Here the girls tell the guards, “We will not seek anything from another. Whether he is rich or poor, good or bad, healthy or weak, He is the only one for us. You need not give us anything. Just open the doors”
The guards now feel drawn to the little girls’ smart talk and decide to tease them a little more.

Here, the Swamy takes up Nammãzhwãr’s Pãsuram, in his ‘Vyakyãna’ (commentary).
Nammãzhwãr says in a Pãsuram, “I have not seen anyone as roguish as this Krishna! He always bluffs! All that comes out of his lips are mere bluffs! He is a ‘kapatan’ (a cheat) and a ‘mãyãvi’ (one who hides his real nature)!”
Vagulãbhara Nãyaki (Nammãzhwãr in the bhãva of the Beloved takes up this name) lodges this complaint to her neighbour. She further adds, “I will never again meet Krishna. Let him go to hell!”
The neighbour, “Fine! At last you have you have come to your senses! All these days you had been singing his praises but how is it that today you have decided to throw him out!”
Vagulãbhara Nãyaki, “Though I speak thus, my heart goes out to him! If only my heart would listen to the advices of my ‘buddhi’ (intellect) I would have led a happy life!”
The neighbour, “Why do you say that Krishna is a cheat? I do not find him so.”
Vagulãbhara Nãyaki, “One meets with disappointment only when there is expectation. You have no expectations from Krishna, but we have. This is the reason that we meet with disappointments!”

Next, The Swamy takes up Thirumangaiãzhwãr’s Pãsuram. There is a kshetra (holy place) by name Ashta Bhujam, in Thondaimandala Divya Desam, near Kancheepuram. Taking the bhãva of a Nãyaki (the Beloved - by name Pãrãngusa Nãyaki), the Ãzhwãr says, ‘idaiyai pãrtu onruraitãn’ - ‘Bhagavãn commented something seeing my slim waist (‘idai’)’ The word ‘idai’ carries the dual meaning of waist and center. The Swamy gives a Vedantic explanation as also a ‘rasoktic’ one.

Seeing her slim waist, Bhagavãn enquired of the Nãyaki, “Your waist is very slim that I fear it would break! I have eight hands. Shall I hold it?” This is ‘rasokti’ vyãkyãna.

‘Idaiyai pãrtu onruraitãn’ - Bhagavãn had blessed this Nãyãki with ‘Ashtãkshara’ Mantra upadesa. Standing in the Lord’s sannidhi, the Nãyaki chanted ‘Om Namo Nãrãyana!’, repeatedly. In this Mantra containing three words viz. Om, Namo (Namah) and Nãrãyana, Bhagavãn took notice of the centre (‘idai’) word ‘Namo’. The Nãyaki went on chanting, “Namah! Namah! Namah!” Bhagavãn took that up, i.e. the ‘idai’ word of Namah, which means ‘I belong to you’. Since the Nãyaki repeatedly said to Bhagavãn, “I belong to You! I belong to You!” Bhagavãn, with His eight hands, gathered her up in an embrace! Since this ‘jiva’ repeatedly said it belonged to Him, the Lord took it unto His fold”. This the philosophical (‘tatvãrta’) explanation offered by the Swamy.

In another Pãsuram, Thirumangaiãzhwãr says, “Bhagavãn used the same tactics to catch me as Kamsa had done to catch Krishna!” Kuraiyalur (near Thirunagari), one of the Divya Desams near Sirgazhi is the birthplace of Thirumangaiãzhwãr. He was born in the Tamizh month of Kãrthigai in Kãrthigai nakshatra (star). The Ãzhwãr explains the various means that Bhagavãn follows to pull a ‘jiva’ unto Himself!

Kamsa, to tackle Krishna, had placed an elephant (Kuvalayapeedam) foremost. He had then placed the two wrestlers - Chãnura and Mushtika, to tackle Krishna if the latter happened to escape the elephant. If, however, these two wrestlers were also to fail, Kamsa thought of tackling Krishna, himself.

Likewise, Perumal did not all at once show Himself to Thirumangaiãzhwar, in Kuraiyalur. ‘Meivannam narungkunju’ - The Lord, at first shows only the beauty of his hair that is dark like that of an elephant. Thirumangaiãzhwãr falls for the beauty of the hair but decides not to show his feelings. So, he pretends not to have noticed the hair of the Lord! Perumal then shows His ‘kundalams’ (ear drops). To the Ãzhwãr, these two ear drops that, at first, did not swing seem like Chãnura and Mushtika (the wrestlers) who stood fixed to the ground without a fight! When the two ‘kundalams’ begin to swing they seem like the two wrestlers fighting! The swinging of the Lord’s ‘kundalams’ sways the heart of the Ãzhwãr! But, here again the Ãzhwãr takes a tight hold of his heart and pretends not to have been affected by it!

The astounded Bhagavãn uses another tactic. The Lord sings a song in ‘Nãtukurinji’ raga. Even as He sings, the Lord keeps looking out for some response from the Ãzhwãr. When this attempt also fails, Bhagavãn comes out and shows Himself fully to the Ãzhwãr: just as Kamsa himself came out to meet Krishna when his attempts to tackle Krishna failed!

The Ãzhwãr totally loses himself in the ‘Roopa soundarya’ (the beautiful form) of the Lord. Bhagavãn then tells the Ãzhwãr, “You need not accept me as Swamy (the Lord)! I will accept you as Swamy! I have come to do ‘dãsya’ (serve) for you!” The Ãzhwãr weeps inconsolably on hearing these words of the Lord. He then holds Bhagavãn’s hands and asks, “Please enlighten me on your hometown!” “Here, this Vayalãlli is my place!” replies Bhagavãn and vanishes! The Ãzhwãr says, “With my senses lost I am now going round the 108 Divya Desams in search of Him!”

Until the victim falls into his net Bhagavãn tries to hold him, but once he falls the Lord vanishes! The Ãzhwãr laments, “Innocently I enquired after His native place and the Lord has vanished saying, “Here, this Vayalãlli is my place”. Like one possessed I am now going around all the 108 Divya Desams in search of Him!

‘Nãyaganãi ninra Nandagopanudaiya Koyil kãpãne!
Koditonrum torana vãyilkãppane! Manikkadavam thãl thiravãi!’ -- We are only shepherdesses, young girls, so there is no danger for the Lord from us. So open the door. The guards ask, “What did the Bhagavãn tell you?”

‘Araiparai mãyan manivannan nenale vãinerndãn’ - The girls, “Bhagavãn has said something to us. Can what goes on between sati-pati (husband and wife) be told to others? Can the personal matters between Bhagavãn and Bhakta be brought out into the open? Just know that the Lord has said something to us. Know that we belong to Him. There indeed was a time when Krishna used to come running behind us. He waited for us at our doors. It is only our fate (‘vidhi’) that today we are standing at your feet begging you to open the doors. He has now pushed us to this situation of begging you to open the doors. We know that he is one who could behave like this. You may then ask, “If it so why don’t you go away leaving Him?” ‘Mannivannan’ - His beauty is keeping us tied down. We have lost our senses and are wandering about for Him. ‘Nenale vãinerdãn’ -Well! You are repeatedly asking us if He has said something to us. But, has He said anything to you? He must have informed you of our coming here today and instructed you to open the doors for us. Has he not said this to you?”

Balarama (Krishna’s brother) could never see eye to eye with Krishna. Whatever Krishna desired to execute, Balarama would try to thwart it. For every ‘Yes’ of Krishna, Balarama would say ‘No’! For every ‘No’ of Krishna, Balarama would say ‘Yes’! Krishna desired the marriage of their sister Subhadra with Arjuna. But for the mere reason that Krishna desired this Balarama opposed it! With a deep desire to somehow bring about this marriage, Krishna advised Arjuna to come into their town in the guise of an ascetic. The ascetic landed in the town. At home Krishna announced, in the hearing of Balarama, “A fake sanyasi has come into the town. None should visit him.”
Balarama responded in the expected manner, “Who are you to offer such an advice? Everyone must go to meet him!”
Krishna, “No! Brother! He is a ‘kapatan’ (a cheat). I am a ‘kapatan’ myself. If I have to call someone a ‘kapatan’, what a great cheat he should be? ‘Pãmbin kãl pãmbariyum’ - (only one snake recognizes another). Only one cheat knows the pulse of another! I warn you. Do not visit him.”
Balarama, “Have you ever spoken any good about others? You always criticize others. I am definitely paying a visit to this ascetic.”
Krishna, “Well! Even if you pay him a visit, do not take Subhadra along.”
Balarama, “I will surely take Subhadra along!” and he called out to Subhadra. “Subhadra! Come along with me to visit that ascetic. If you pay your respects to a Sadhu you will be blessed with a good husband!”
Balarama took Subhadra and Krishna along with him on his visit to the Sadhu. When Subhadra prostrated to him, Arjuna did not bless her but just remained quiet. Balarama requested the Sadhu to bless his sister.
Immediately Krishna whispered to Balarama, “Did I not tell you that there is something fishy here? This Sadhu seems a fake.”
Balarama hushed Krishna, “What do you know Krishna? How lustrous this Sadhu is? What a great Mahãtma is he? He is a bãlayogi!”
Krishna then advised Balarama, “Well! Do not invite him home at any cost”
Balarama immediately turned to the Sadhu, “Swamy! Please visit and bless our home!”
Krishna, “Brother! You are refusing to listen to me. In any case please do not permit Subhadra to this fellow’s room to serve him.”
Balarama, “Subhadra! It is you who should serve the Sadhu. You will be blessed with a good husband if you serve a Sadhu!”
Krishna and Balarama made arragements to go on a pilgrimage, leaving Subhadra to serve the Sadhu. But, before leaving Krishna instructed the guard at the gate, “The sanyasi will soon leave along with Subhadra. Please open the gates for them!”

Here, the girls ask the guard, “Just as Krishna had instructed this guard, has He said anything to you?” ‘Mãyan manivannan nennale vãinerndãn’ - Do not wonder about what the Lord has spoken to us. We cannot reveal that to you. Tell us if He has given you some instructions. ‘Tooyomãi vandom’ - Why the usage of this term (‘padam’) ‘tooyomãi’ (clean)? It has already been said that they have bathed and have come here bright and clean. Here, it means ‘pathi vrata’ - loyal wife. Did not the guards advise the girls to buy the ‘parai’ (drum) from the nearby shops? And again did not the guards offer to give the drums to them on learning that they had come to receive the ‘parai’ (drums) from the Lord? So, the girls ask him, “Do we appear to be so lowly (‘kevalam’) to you? Life or death, high or low, heaven or hell we will not move away from His Lotus Feet. We shall receive the drums if He gives them to us and will not accept from another.”

How should a loyal wife (‘uttama pativrata’) be? She will remain only at the feet of her husband. What does the husband think? ‘I have a fool of a wife who puts up with all my atrocities’. But what happens? Ultimately, this girl reaches heaven and the man goes to hell. Loyalty to the husband does not lower her status in any way. She will finally attain ‘sat gati’ - good state.

Since, these girls hold such deep loyalty to the Lord, they say, “Life or death, high or low, heaven or hell, whether he makes us happy or sad, we will remain only at His Lotus Feet. We will not turn to another even if he were to give us all the wealth in the world. ‘Tooyomãi vandom’ - We are, indeed, so pure! We are totally bound to Him. We do not care if He looks at us or not, speaks to us or not. Nothing can push us to another place. We would not accept anything from another, be it ‘parai’ or ‘Vaikunta’. We know not another. There can never be anyone else for us. Let Him do anything. Let Him treat us as He feels. It does not matter to us. For us it is only Him. There is none else. Let Him make us cry or laugh. Yet we have none other. It is His will and pleasure. As He deems, so does He keep us. We have only Him and none other. So, here this purity of heart is being spoken. ‘Thuyilezhap pãduvãn’ - Do you know why we are anxious for the doors to be opened? Krishna looks so beautiful when He sleeps. We wish to see the beauty of Krishna’s sleeping posture. We have come to see this charm of His. We are going to sing ‘suprapãdam’ (song to wake the Lord in the morning) to wake Him up.

The guards enjoy the sweet and intelligent words of these girls. So, they keep prattling about. The girls pull up the guards, ‘vãyãl munnamunnam mãtrrade amma! nee’ - Enough of your chattering. Open the door first.
‘Neya nilaikkadavam neekelo rembãvai.’ - Open the door! We want to see the charm of Krishna’s ‘sayana thirukolam’ (lying posture). We have to sing ‘Thirupalliezhuchhi’ (song to wake up the Lord) for Him. He would wake up and give us the drums. He would then accompany us, guard us and participate in the ‘nonbu’.

As swapadesa vyãkyãna, by the term ‘Nãyakanãi’ it is Ramanuja who is being referred to. Further, ‘Neya nilaikadavam’ - the ‘Ãchãrya’ (the Guru) who is being described is the one who can open the door of ignorance (‘ajnãna’) of the heart. Once this door is opened we can see the ‘Paramãtma’ within. "

"GOPIKÃ JEEVANASMARANAM
GOVINDA! GOVINDA!"

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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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