Premika Bhavanam, Chennai
2.1.2001 - Tuesday

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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,

" The Swamy illustrates the ‘big heart’of Pirãtti. Taking up the gravity of the fault of Rãvana and Kãkkãsura the Swamy explains whose fault was more serious. Rãvana carried Sita away and placed her in Asoka vana. He did not touch her. Rãvana feared Rama. He did not dare harass Sita in the presence of Rama. That is the reason he gets Rama to be led away from the scene by Mãreeccha. He even gets Lakshmana removed from the scene. It is only after this he carries away Sita.

But Kãkkãsura (His name was Jayantha but as he took the form of a crow (‘kãkka’) he came to be known as Kãkkãsura) harassed Sita even while she sat with the sleeping Rama’s head on her lap! He pecks at the breast of Sita who is holding Rama’s head on her lap. Blood oozes from her breast but she bears the pain. She does not cry out as She is enjoying the beauty of the Lord’s sleep! She tries to hold the blood from dropping on Rama, lest it should wake him up! In spite of her efforts blood drops on Rama and he wakes up to find the asura harassing Sita. Raging with anger Rama immediately lifts a piece of ‘darbai’ (a kind of grass) and chanting the mantra used for Brahmãstra throws it on the asura. He flees from the scene and seeks asylum in Siva loka, Brahma loka and in all other lokas. In the case of Durvasa, when the chakra chased the sage, he was advised to fall at the feet of Ambarisha himself. But in Kãkkãsura’s case when he goes to Siva Loka, Siva immediately closes the door and in Brahma loka Brahma closes his doors. It is the same wherever he tries to seek help. This is because of the force with which the piece of ‘darbai’ chases him. It comes with such high force that all fear to be in its path lest it should destroy them, too.

Kãkkãsura finds dead end wherever he turns. Totally exhausted and with no more strength to fly he falls down. And where does he fall? At the Feet of Rama! And how does he fall? His feet touch the Feet of Rama! The deeply compassionate Pirãtti lifts him up by the neck and places his head over the Lotus Feet of Rama and pleads with Rama to forgive the asura! She gives Her blessings! Piratti is full of compassion. All the Vyãkyãnakarthãs say that Rama did not kill (‘vadam’) any asura when Piratti was beside him. Even Mãreeccha (the one who came in the guise of a deer to lure away Rama and thus assist Rãvana to carry Sita away) ran away. Rama did not kill him. Piratti is an ocean of compassion.

When anyone surrendered to him, Rama could not bring himself to punish him. This is the reason that during ‘Sethu bhandanam’ Rama lifts his bow to shoot the unbending Samudra Raja (the king of ocean) but when the latter comes up and surrenders unto Rama, the Lord is unable to use it against him. Rama even hesitates to tell the one who has surrendered that the bow had been lifted only to be used against him. So Rama tells him, “I have lifted this to use it against your enemies!” Rama does not wish to remind the enmity (‘dwesha’) shown earlier by Samudra Raja. Bhagavãn says, “Once a jiva has come to me in surrender (‘sharanãgati’) then I treat him as my own jiva. Such a jiva becomes my relative.” This is how Bhagavãn accepts Kãkkãsura when Piratti places his (the asura’s) head on the Feet of the Lord and tells Him to give protection. This is a very high bhãva. Pirãtti is deeply compassionate.

The Swamy takes up yet another instance to show Pirãtti’s compassion. In the case of Lakshmana too, who cannot live even for fraction of a second away from Rama, it is only Pirãtti who recommends his case when they set out to the forest. It is only on her recommendation that Lakshmana gets to accompany and serve the Lord. It is only Pirãtti’s kindliness that blesses Lakshmana with ‘Bhagavat sanga’ (the company of the Lord) and ‘kainkarya’ (service of the Lord) even though he was the brother of Rama.

Again in the case of the hunter chieftain, Guha, Rama introduces Sita to him only so that her ‘katãksha’ (blessing) falls on him. Rama introduces Sita to him as his (Guha’s) ‘thozhi’ (friend). Pirãtti was the cause of each one receiving Rama’s grace. Therefore, in Ramayana, all those who embraced Rama did so, only after receiving the grace of Pirãtti (Sita).

Well, then, how come that the three very important recipients of Rama’s grace, viz. Sugreeva, Hanuman and Vibhishana, appear to have secured it without the ‘sakhyam’ (friendship) of Pirãtti? While in Asoka Vana, Pirãtti was guarded all around by demonesses (‘Rãkshasis’). Amongst these was Trijadai who was very kind to Sita. While describing all those who resided in Lanka, Trijadai speaks very highly of Vibhishana’s good nature. Pirãtti’s heart softens on hearing this and she thinks, “Won’t Vibhishana surrender unto my Lord?” and it is only this desire of Pirãtti that brings about the surrender of Vibhishana! In the case of Sugreeva and Hanuman, both of them find the jewels of Sita, which she drops at different places while being abducted by Rãvana. They open the bundles and touch the jewels of Pirãtti. This very touch of Pirãtti’s jewels lifted them up to the position of securing a place in Rama’s Lotus Feet! Pirãtti’s compassion worked through the touch (‘sparsam’) of Her things! What is the proof for this? Sita asks Hanuman, “You are a monkey. How did you and Rama come together?” Hanuman explains, “It is because of your Grace!” Hanuman could speak nothing but truth. So, this is the proof for Pirãtti’s compassion in this case, too.

Pirãtti’s ‘huge heart’ is being illustrated with yet another incident. Rama has won the war and he comes over as ‘Vijaya Rãghava’ (‘Vijaya’ means victorious and Rãghava is another name of Sri Rama). Rãvana has been killed and Vibhishana has been crowned the king of Lanka. Hanuman rushes to Asoka vana to inform Sita Pirãtti of this joyful news. When Piratti hears the news, for the first few moments there is total silence. She does not speak. Hanuman wonders, “Piratti used to speak so very kindly to me. But what has happened to push her into silence now?” But Piratti, herself opens up, “I am very happy. How and in what way can I return whatever you have done for me? Even if I did, it would amount to limiting the Herculean task you have so successfully accomplished.” Uttering these words, the Pirãtti folds her hands in a gesture of gratitude.

Immediately Hanuman seeks Her permission to destroy all the demonesses (rãkshasis) who had harassed Sita during Her ten month long captivity in Asoka Vana. Pirãtti, who had just folded her hands to Hanuman, at once mocks him and warns him, “Eh! Monkey! You have revealed your monkey mind (‘buddhi’)! I dare you to touch any of them!” An ocean of compassion, she cannot bear anyone, even those who harassed her, to be harmed! Hence, one should seek Perumal through Pirãtti.

When a son commits a grave mistake he fears the wrath of the father but informs the mother when she is alone. And when the parents are together, in solitude, the mother informs the father about it. Later when both parents are together he subtly inquires of the mother if the father has been informed of it. The moment the father begins to scold him he runs away from that place. In the privacy of their rest room (‘sayana graha’) the mother brings up the subject of the son and appeases the angry father so that the child does not come to any harm and at the same time is taken care of also. Signifying this are the three separate temples for Piratti in the precincts of Sri Rangam Temple. The first is Tanikkovil Nãcchiar. When you have done any wrong do not go to Perumal directly, for, He would punish you. Go to Pirãtti who stands alone as Tanikkovil Nãcchiar and inform Her of your fault. After a day or two, go to the Sannidhi where Perumal is seated along with Sri Devi and Bhoo Devi and inform Him of your fault. If you do this, then the ‘Thãyãr’ (Pirãtti) who is in Perumal’s ‘vakshasthala’ (the heart of Perumal) will console you and obtain the Grace of Perumal.

The Swamy in his vyãkyãna cites innumerable such examples and what I have picked is but very little. One should go to Perumal only through Pirãtti. Perumal would not even turn to look at one who approaches Him directly. Therefore, it is the tradition of the Vaishnavãs to first have darshan of Thãayar and only then go to Perumal Sannidhi, while visiting any Perumal temple. Thãyar takes up the case of the jiva with Perumal and coaxes Him (the Lord) to accept the surrender of the ‘jiva’. It is only then that Perumal accepts the ‘jiva’.

In this pãsuram, therefore, since it is Nappinai who is going to be woken up, She stands as the Purushãkãra. Since Ãndãl is none other than Pirãtti she knows the tradition that one should have Nappinai in the forefront to attain Bhagavãn (Krishna).
So,
‘Undu madagallittran odadha tolvaliyan
Nandago pãlan marumagale! Nappinãi!'
First the Lord’s charitable nature (dhãna dharma) was spoken of - ‘ambarame, thanneere, chore aranjcheyyum - and here His valour (‘parãkrama’) is being outlined.
‘Undu madagallittran’ - His huge army consists of many powerful elephants. His army’s strength is being spoken of and how well it protects his people. All the elephants are ‘mada yãnai’ - these elephants are filled with ‘madam’. They are all elderly elephants that are well experienced in fighting battles. In Sri Rangam once a year, on Vijayadasami day, an Utsav (festival) is performed whence all the elephants come to the Sannidhi of Perumal and hop! The elephants walk around the temple. This is because a King inspects his army annually to learn about its strength. And here it is Ranga Raja who inspects the strength of His army of elephants!
‘Odãda tolvaliyan’ - one who does not flee from the battlefield but protects ‘swajana’ (His people).

Click here for Thiruppãvai (18) in Tamil

The description of the valour of the Lord and the strength of his army of elephants do not produce any response from Nappinai. Ãndãl then addresses her, ‘Nandago pãlan marumagale!’ - the daughter-in-law of Nanda baba! Even this fails to extract any response from her. Why? Every one of the lakhs of Gopis in Vrindãvan deems herself as the daughter-in-law of Nanda, so the reference to this sort of a relationship also fails to extract any response from Nappinai.

‘Nappinai’- The address ‘Oh! daughter-in-law of Nanda baba’ fails to produce response as every Gopi deems herself to be Nanda baba’s daughter-in-law. Ãndãl, therefore, calls out her name - ‘Nappinai’ - ‘It is you Nappinai that we are calling out. Please wake up!’ Ãndãl is waking up Hlãdhini shakti - Piratti - Purushãkãra tatva. How does she know that Nappinai is sleeping here? One should not intrude while the Sati-Pati (husband and wife) are resting in their room. How then does she know that the Lord is lying here alongside Nappinai? ‘Gandam kamazhum kuzhalee!’ - Through the fragrance of the hair that emanates from the room.

Our Shastras speak of girls belonging to the ‘Padmini Jãti’ (Padmini caste). It is said that these girls possess a natural fragrance in their hair. Thus, here the fragrance is not due to the flowers worn. When the Padmini Jãti girls wear a flower on their hair and later remove them one finds the fragrance of their hair in the flower thrown down ! This is the reason that Perumal demands the garland that Ãndãl had worn, even though it contained a string of her hair! And wears that garland with much delight! Now, Nappinai’s hair is spread out over the bed. ‘Gandam kamazhum kuzhalee’.

'Kadaitiravãi!’ - Won’t you come and open the door?

‘Vandengum kozhi azhaitanakãnn’ --Don’t you hear the rooster crowing? It is said that when Rukmini and Krishna were in their ‘sayana graha’ every morning the rooster received abuses from Rukmini. Why? Krishna had so many duties to attend to and came to bed when night had almost entered into dawn. No sooner would he touch the bed than the rooster would crow. Hearing this, Krishna would at once leave the bed to attend to his duties! This used to anger Rukmini and she abused the rooster every morning! Sukãcharya says, in Bhãgavatam, that it is the rooster that receives abuses every morning from Rukmini.
‘Vandengum kozhi azhaitanakãn’ - In Bhãgavatam it is said that the rooster crowed only here and there. But here all these roosters are crowing all around the palace of Krishna! - ‘vandu’ - having come to His door. Even these roosters are eager to have Krishna’s darshan or Krishna’s Suprapãda ‘Seva’ (worship) So, ‘vandegum kozhi azhaitanakãnn’.

‘Mãdhavip pandal mel palkãl kuyilinangal koovinakãnn’-- There is a garden inside the house and in this garden the ‘Madhavi’ flowers are in full blossom. The cuckoos, attracted by these Madhavi flowers, are singing melodiously. “Don’t you hear this?” ‘Kadaithiravãi’ means open the doors. “All right, you have not heard the rooster crowing because your doors are locked tight and the sound does not reach you from outside. But, what about the cuckoos singing? They are singing from your own garden - inside your home. Don’t you hear that? How can you miss their sound?”
‘Pandãr viraliun maithunan perpãdach’ - What does ‘pandãr virali’ mean? ‘Pandu’ means ball. All through the night Krishna and Nappinai have played with a ball. Even Ãzhwãr sings that the two played ‘pandu’/’kazhal’ (ball). When a fight comes up, the girls demand the ball that had been given! Nappinai and Bhagavãn have played with a ball till it tired them out. This is known because Nappinai has gone to bed with the ball! She was so deeply tired that she had not the strength even to place the ball aside before going to bed. Hence, ‘pandãr virali’. Why is the ball in Nappinai’s hands? This is because Bhagavãn had lost the game to Nappinai!

‘Pandãr viraliun maithunan per pãdach’ - The term ‘maithunan’ means husband, though in today’s terminology it means brother-in-law. ‘Maithunan’ means husband, ‘nãyaka’.
‘Pandãr viraliun maithunan per pãdach’ - “We wish to do Nãma Sankirtan. Just as there is a group to support the victorious side there is one to support the defeated side, too! Nappinai, do you know who has earned our support? You, it is you who has our support. We support the victorious side. This morning our Nãma Sankirtan will be different. We will not sing ‘Oh! Kesava! Madhava!’ but sing ‘Oh! the defeated Krishna!” just to please you! Come! Open the door. This is an opportunity we will make full use of. We will all get together and tease the defeated Krishna. Come! Join us.” - ‘Pandãr viraliun maithunan per pãda’

‘Chendhã maraikkaiyãl cheerãr valaiyolippa
Vandutiravãi, maghizhndelo rembãvãi’.
-- ‘Chendãmaraikkaiyãl’ - Please open the doors with your lovely red tinged hands. Bangles, nose-ring, ear-rings, toe-rings, noopur - all these ornaments are auspicious signs for a married girl. So ‘cheerãr vallaiyolippa vandutiravãi’ - “Come and open the door with the jingling sound of the bangles, the toe-rings and the noopur on the feet.”
‘Magizhndelo rembãvãi’ - “We will all enjoy together.”

Why is this pãsuram very close to Ramanuja’s heart? Ramanuja had six Ãcchãryãs. Of these, one was Perianambi. We have already spoken of Kacchaiappanambi. Of these six Ãcchãryãs, Ramanuja showed the highest importance (‘pradãnam’) to Perianambi. Ramanuja visited Perianambi every morning to offer his pranãms. Ramanuja, as we have already seen, sang Thiruppãvai every day. And on this day it so happened that he was singing this with deep bhãva. Perianambi had a little daughter by name Athuzhãi. She was five years old and was a very beautiful looking child. On this day, she was, as usual, beautifully dressed up with a silk skirt, ‘rãkodi’ (ornament worn on top of the plait) ‘nethi chutti’ (ornament worn on top of the forehead) that had ‘chandra (moon) prabhai’, ‘soorya (sun)prabhai’, beautiful ‘jimiki’ (ear drops), Sri Charanam(mark on the forehead), bangles, kunjalam on the hair and noopur (anklets) on her little petal-like feet.

When Ramanuja knocked at the Ãcchãrya’s doors this little girl came running ‘chal chal’ - the jingling sound of the anklets on the feet and bangles on the hands - to the door to see who was knocking at it. As soon as she opened them, Ramanuja fell in a swoon! The frightened child ran inside and reported to her father, “Father, ‘Anna’ (brother-the child always addressed Ramanuja as brother) seems to have come for Bhikshai. As soon as I opened the door he fell in a swoon!” Sadhus possess ‘Eka hrdaya’ (hearts that entertain the same feelings). Perianambi at once guessed what indeed must have happened. Ramanuja must have come singing Thiruppãvai. He must have come singing the pãsuram ‘Undu madakallitrran’ (18th pãsuram) in deep bhãva, and as he reached their doors he must have been singing the line ‘chendãmaraikkaiyãl cheerãr valaiyolippa’ (describing Nappinai) that means ‘the tender red tinged palms, the jingling sound of the bangles’. And the little girl who opened the doors fitted the description. On seeing the Nappinai like child Ramanuja must have swooned. The child was beautifully dressed and seemed ‘suchiruchi’ (endearing) like Nappinai that Ramanuja mistook her to be Nappinai herself! Ramanuja, therefore, fell in a swoon!

‘Chendãmaraikkaiyãl cheerãr vallaiyolippa
Vandu tiravãi, maghizhndelo rembãvãi’, The Teacher asks Ramanuja when he regains consciousness, “Undu madakallitrran anusanthãnamo? (Were you singing ‘Undu madakallitrran’?) Nappinaiyo?(Was it Nappinai?)” and comforts and sends him back.”

Thus, today’s Pãsuram is a special pãsuram of Ramanuja. "

"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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