Premika Bhavanam, Chennai
5.1.2001 - Friday

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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,

" ‘Yetrra kalangal edirpongi meedalippa
Mãtrrãdhe pãlsoriyum vallal perumpasukkal’
‘Yetrra kalangal’ - Huge vessels are placed below the udders of the cows. Just touching the udders brings forth milk in a gush.
‘Mãtrrãdhe pãlsoriyum vallal perumpasukkal’ - these cows pour forth milk on their own. It is not as if the vessel is filled to half and has to be moved to the next cow. No, here it is not so. It is only the vessels that have to be changed and not the cow! The cows give such huge quantities of milk.
‘Vallal perumpasukkal’ - What is the wealth (‘ishwarya’) spoken of here? It is only the cow (‘Go’) that is the great wealth. The country that protects its cows enjoys prosperity. The house where the sound of Hari Nãma Sankirtan is heard every morning overflows with ‘Lakshmi Katãksha’ (wealth). All these are the words of Smriti. So one should perform Nãma Sankirtan early in the morning. The whole house and country will be prosperous (‘subhiksha’).

In Nandababa’s house, the cows give such huge quantities of milk. All of them perform Nãmasankirtan due to which all are prosperous. The cows are prosperous. Just a touch of the udder brings forth milk. These cows do not hold back the milk deceptively (‘kapatamã’), instead just pour forth (‘varshikaradu’) milk. ‘Pãlsoriyum vallal perumpasukkal’ - it is only the huge vessels, which get filled up, that have to be changed and not the cows!

As ‘Swãpadesa vyãkyãna’, the Swamy explains the nature of Mahãtmas. What do the Shastras say? Who should one approach and to whom should matters relating to God be told? Tell the one who comes with a deep desire to hear about Bhagavãn. Tell the one who nurtures a deep desire to cross this ‘janma’ (life). The more one hears these matters, the deeper the desire gets to listen to more of it. Do not tell these to someone who does not yearn for it because he will disturb the mind of those who yearn to listen to these. He will not understand such matters. Only if you have an earnest listener, innumerable connotations will rise (‘rasokti’) from your heart. From whom should one hear all these matters relating to God? It should be heard from the Mahãtmas.

Suka with all joy praises Parikshit, ‘Samyag vyavasita buddhistava rajarshisatama; vasudeva katãyãm te yajjãtã naishtiki ratih.’ Parikshit with sorrow filled voice points to Suka, “I had all along been awaiting to hear and enjoy Krishna’s lilas of which I have heard so much from the elders in my family. But, You have shortened it and I feel grieved at this. Would you not please detail the life of Lord Krishna?” Suka is overjoyed with this pleading of Parikshit. Suka praises him, “Samyag vyavasita buddhistava rãjarshisattama” - It is only you who are wise. Whom do the Mahãtmas call wise? One who asks to be told of Bhagavãn. Let there be any number of activities carried out - you may even go to the Moon. This is because these are ‘prãkritam’/’vijnãnam’ (worldly/scientific) and not ‘meijnãnam’ (true knowledge). The scientists/the world may uphold this as progress but the Mahãtmas will call it ‘moving backward’ -Taking a step back. It may appear contradictory. But the ‘drishti’ (vision/view) is different. All modern facilities-- from household gadgets to the much-advanced rocket or nitrogen bomb - are not progress. Mahãtmas hold only ‘Sathya’ (Truth) ‘Dharma’ (righteousness), ‘Ahimsa’ (non-violence), mutual love and affection (‘paraspara premai’) as ‘ãdhãra’ (foundation) and all these have vanished now. This will only endanger us.

A woman is pregnant. As the external signs of pregnancy become obvious, it is deemed normal. Upto her tenth month it is considered normal but when the pregnancy goes beyond the tenth month, it rings a danger signal. So is our progress in this modern world. Up to the permitted limit, it can be considered as progress but beyond that it brings in disharmony/destruction. As long as the base that is Dharma, Ahimsa, etc. is not interfered with, it can be called progress. But it is not so today. Science has grown at the cost of Peace. Once we step out of the house we do not know if we will return home. Bombs are exploded to kill and destroy. Whether living in a hut or in a palace people have no peace. Peace has left us. Everywhere there is hatred, enmity and quarrel. Atrocities have become the way of life. Mahãtmas need not opine, but even an average intelligent man will not call it a progress. Man has come down to the level of (living like) an animal.

This situation prevails not only in India but also in almost all the other countries in the world. Countries are splitting up. In Israel it is very common to find bomb explosions. Families are separated. There is no peace and even the basic needs of life are hard to come by. And we proudly speak of our scientific progress that is more harmful to us than help. People do not know happiness and are ever living in danger. It has been said that the age span of Kali Yuga is 4,30,000 years and now only 5000 years have gone by! Another 4,25,000 are yet to go! If just 5000 years of Kali has produced so much trouble, can one even imagine how it is going to be in the days to come? (!)

‘Yetrra kalangal edirpongi meedalippa
Mãtrrãdhe pãlsoriyum vallal perurmpasukkal’
If only you would approach Sadhus, they would pour out Bhagavãn’s glory. Just as the cows of the Gokula gush forth milk, the Sadhus await an earnest listener. They just wait for someone to ask. They yearn, “Won’t someone ask me to speak of the Lord’s glory?” and the moment someone does, they just pour forth. And they will not tell one who does not desire to hear this.

Sankara, in Viveka Choodamani, has poured forth as a dialogue between a Guru and his ‘sishya’ (disciple). The sishya places his doubts and the Master clears them. Similarly, Kathopanishad is Nachiketas-Yama ‘samvãda’ (dialogue between Nachiketas and Yama, god of death). Question and learn. The questions should not be wasteful, meaningless arguments (‘kutarka vãda’) but one based on Tarka shastra (‘tarka vãda’). One should question in all humility. Arjuna asks just one question of Krishna, “What is the way to destroy my ‘moha’?” They are on the battlefield. Krishna begins his ‘upadesa’ only in the 2nd chapter after the 11th sloka. Krishna was just waiting and the moment Arjuna asked, He just poured forth. (‘kotti tallittãn’). Krishna could have just instructed Arjuna to begin the fight. But, Krishna poured out all the ‘margas’ (paths) - Karma Yoga, Jnãna Yoga, Bhakti Yoga and Sharanãgati tattva. He had been waiting for an opportunity to pour forth. And when it arose, He did not lose it. When the ‘Kripa’ (Grace) from within rises up, they pour it out. Whether Arjuna deserves all these, one knows not. Krishna left nothing - did not hold back anything. But Krishna warns Arjuna, “Don’t blurt it out to anyone and everyone. You should not tell these to one who is not my bhakta, to one who would look at it with a critical mind. These are not to be heard by all and sundry.’

Krishna also warns Arjuna, “You have asked me sitting on the chariot seat and I have also given the upadesa to you, sitting below, but do not seek to learn in this manner from any Sadhu.” ‘Tatvittih pranipãtena pariprashnena sevaya’ (one should ask the Sadhus in all humility). Do not expect the Mahãtmas to give you upadesa in this manner (just as I have done). Approach a Mahãtma, serve him, be humble and learn the ‘tattva’ at the appropriate moment. Jnãna will spring forth in you.

So, Mahãtmas just wait to pour out to one who is really interested. Prahlãda spoke about Bhagavat ‘gunãs’ (glory) to his father, Hiranyakasippu. Sita spoke of Rama’s glory to Rãvana, every time the opportunity arose. Vibhishana sings the glory of Rama to Rãvana. ãzhwãrs/ãchãryas have poured forth Bhagavat ‘gunãs’ with us in mind - (‘nammai uddesam panni’). All the Sadhus, all those who are Hari Bhaktãs, all those who are adept in speaking the glory of the Lord are like the cows in Nandababa’s palace, which pour forth milk with just a touch of their udders. So, too, these Mahãtmas wait for someone to come along and ask them. They are just waiting to milk out Bhagavat ‘Gunãs’. In Bhãgavatam, Suka says, “I offer you whatever has been grasped, by this mind of mine, from my Guru’s teachings!” Suka also explains the reason for telling it. “This is the order of Bhagavãn from within - ‘Bhagavad preranai’. There is nothing as easy as just listening to the Lord’s glory. Just as the cows hold the milk in their udders with great difficulty and pour it forth easily through their teats, the Mahãtmas go to great lengths of trouble to collect the several ‘Gunãs’ of Bhagavãn and give it you on a platter. ‘Moksha’ is attained through mere listening to ‘kãlakshepa’ (discourse). Parikshit listened to Srimad Bhãgavatam for just seven days and attained Moksha. Thus, there is no sadhana as easy as listening to Bhagavat Gunãs.

How are these Sadhus? What is the reason for ‘Jagat srishti’ (creation of the Universe)? Please listen keenly to what I have to tell you, here. I have discoursed on ‘Aksharamanamalai’ and ‘Upadesa Undiyãr’ and what I say now might appear to be contradicting what I had said in those discourses. Please do not question this, for, each ‘Granta’ is taken and handled separately, as spoken by that Mahãtma. Whatever is said in that particular Granta (by that Mahãtma) is spoken, depicted in it.

Bhashyakãra (Ramanuja) in his ‘Sri Bhãsya’ does the vichãra (enquiry) of how the ‘Jagat’ (Universe) came to be. The potter makes the mud pot. In the same way Bhagavãn has made this world. There are two ways of knowing things, viz. Pratyaksham (direct perception) and ‘Anumãnam’ (inference) To perceive with our eyes is ‘Pratyaksham’ - There is a mountain. We are unable to climb the mountain now. There is smoke seen coming from behind the mountain. So, we guess there is fire. Have we seen the fire directly? No! We have not seen the fire but only the smoke. The conclusion is that the smoke is only due to the fire. When dark clouds are seen we rush to remove the laundry from the terrace or the ‘vadãms’ spread out on the terrace for drying. Is it raining? No! But it is only an inference that dark clouds will bring forth rains. This is ‘anumãnam’. The potter makes mud pots because he possesses the skill. Though it may appear simple we cannot produce one just as he does, because the potter makes some calculations. Similarly, Bhagavãn has created this Universe. The knowledge (‘jnãna’) exists that this ‘Jagat’ that contains the Sun, the moon, innumerable planets and stars could not have come about naturally but must have been created by someone. And that someone must be ‘Ishwara’ (Bhagavãn). Is this then ‘anumãnam’?

Ramanuja says, “No! It cannot be taken as ‘anumãnam’ because in the case of the pot you already have the knowledge that pots are made by a potter. So, you feel that a potter must have made the pot. Similarly, ‘smriti’ (recollection) of an already known fact also contributes to an inference as in the case of expecting a rain on seeing the clouds. But have you seen Bhagavãn creating the Universe? No! Therefore, there is no ‘pratyaksham’. There is no ‘anumãnam’ also because ‘inference’ requires a prior ‘pratyaksham’. Then how did you infer? ‘Shastra Yonitvãt’, says Ramanuja - Through the Shastras. Thus, the Vedas are the only source to know that this world has a creator, which is none other than God - ‘Shabda pramãnam’ - validity from the Vedas, which are of the form of Sound.

The greatest of all sounds is the sound of the Vedas. The Vedas speak of the existence of Bhagavãn; ‘itihãsa purãnãs’ (the great Epics) speak of the existence of Bhagavãn; our ãchãryãs speak of the existence of Bhagavãn. So only their words are ‘pramãnam’ (proof) and not all the ‘anumãnam’ or ‘pratyaksham’ or your ‘buddhi’ (intellect). You should trust the words of the Vedas that have been born out of Bhagavãn (‘apourusheyam’). This is ‘Shabda pramãnam’.

‘Brahman’ is known through the Vedas as said in the Brahmasutra of Vyãsa - ‘Shãstra yonitvãt’. There are commentaries on the Brahmasutra of Vyãsa. In Advaita, the number of sutras commented upon are 555, in Vishishtãdvaita 545 and in Dvaita 534. It is jokingly said that these numbers correspond to the tents of Advaita, Visishtadvaita and Dvaita! How? In Sankara tradition, Brahma sutras are considered 555 in number. Since all are the same number (namely ‘5’) it is Advaita!
Next, in Visishtadvaita tradition it is considered 545 - two fives [same number] and a four that relates to their philosophy of ‘is’ and ‘is not’. That is, in one aspect this ‘Jagat’ does exist and in ‘sãyujya’ (oneness with the Lord) it does not exist.
Madhwãchãrya has said sutras are 534, in which all the numbers are different, i.e no advaita, which is the basic principle of Dvaita philosophy.

Ramanuja, in the Brahmasutra vyãkyãna says that Bhagavãn carries out ‘srishti’ (creation), ‘stiti’ (sustenance) and ‘laya’ (destruction). Once, during a debate on Brahma sutra, an opponent shot a question, “This is like saying ‘Kanda munda poorna sringam’ - a cow with a broken horn, no horn and a full horn - These descriptions of a single cow are contradictory to each other. There cannot exist a cow that has a full horn, a broken horn and no horn at all. Similarly, there cannot exist an ‘Ishwara’ who carries out ‘srishti’, ‘stiti’ and ‘laya’ because ‘laya’ (destruction) is opposing to ‘srishti’ (creation).” Ramanuja explained, “You cannot hold such a notion. Suppose a cow is fat, white and has horns. This is acceptable. The cow can be fat, white and have horns.” But, the opponent argued, “You speak of entirely different things. ‘Srishti’ and ‘laya’ are opposites. The cow that you speak of is like saying that the cow is tall and short.” Ramanuja explained, “This cow is fat now but after say, four months you are unable to call it fat. It has become lean. But it is the same cow and not another. If Bhagavãn were to perform ‘laya’ even as He performed ‘srishti’, one can accept your argument that it cannot be so as they are contradictory. Creation and destruction take place at different times and not at the same time. It is like the fat cow having become lean. Thus it is not contradictory.”

So, only through ‘shabda pramãnam’ (proof of sound), one knows Bhagavãn. The Sutras also say ‘shastra yonitva’.

Peria Thirumalainambi was Ramanuja’s maternal uncle who was performing ‘teertha kainkarya’ for Perumal in Tirupathi. He used to carry water from ‘ãkãsaganga’ for Perumal. The one who was writing the ‘ãchãrya vaibhava’ says, “Whatever the maternal uncle (‘mãma’) does, the nephew, too, would do”. The example that he takes up is -- Kamsa rode the chariot for Vasudeva and Devaki. And so did Krishna for Arjuna! (Kamsa was Krishna’s maternal uncle). Since his ‘Mãma’ rode a chariot, Krishna, too, rode one! - In his ‘ãchãrya vaibhava’, the devotee writes, “Ramanuja also desired to do ‘teerthakainkarya’ for Varadarãja Perumal from ‘sãlakenaru’ only on seeing his ‘Mãma’ perform such a ‘kainkarya’!”

Peria Thirumalainambi was a ‘kãlakshepa adhikãri’ (an adept in performing discourses ) in Ramayana. Ramanuja yearns to hear him but the latter is on the mountain (Tirupathi). Ramanuja finds it difficult to climb up the mountain because he sees the whole mountain as Bhagavat Swaroopa (the form of the Lord)! Ramanuja stays in ‘keezh Tirupathi’ - on the plains. Peria Thirumalainambi after completing ‘Thiruvãrãdhana’ of Perumal walks down the mountain everyday (in those days there were no steps cut on the mountain sides) and discourses Ramayana to him. And he would get back to the mountain by nightfall for the ‘Thiruvãrãdhana’! In this way, for one whole year he teaches Ramayana ‘rahasyãrthas’ (secrets) to Ramanuja as ãlawandãr had instructed him to teach Ramanuja everything and make him a ‘Jagat ãchãrya’ (World Teacher)! If someone as great as Ramanuja had stayed in Tirupathi and listened to Ramayana, it only goes to show that it is only ‘shabda’ (sound) that is ‘pramãna’. Mahãtmas pour forth Bhagavat gunãs.

Valmiki begins Ramayana with, ‘Tapasvãdhyãya niratam tapasvi vãk vidãmvaram’- What is the lakshana (quality) of an ãchãrya? How should an ãchãrya be? He should be a tapasvi. He should be one who practices the ‘mãrga’ that he preaches; one who is able to speak of Bhagavãn’s glory - ‘vãk vidãmvaram’. The first chapter of Ramayana speaks of ‘ãchãrya lakshana’ in the ‘pratama sloka’ (very first sloka).

‘Ãtrrap padaitãn magane’! - “Oh! Son of Nandababa, who possesses such a big herd of cattle!”

‘Arivurãi’! - Learn about Bhagavãn. How is Bhagavãn to be known? Bhagavãn is known through the Vedas (‘Vedatinãl arivurãi’). So, Bhagavãn is woken up (given life) only through the Vedas. The Vedas is Bhagavãn’s ‘arivu’ (intellect). If one speaks of Bhagavãn’s ‘buddhi’, it is none other than the Vedas. Only through this does Bhagavãn carry out his work of ’srishti’, ‘stiti’ and ‘laya’ (creation, sustenance and destruction).

How is our buddhi? Suppose we desire to wake up early, say at 3’o clock. If we sincerely entertain the desire then no clock is required to wake us up. If there is real ‘ãrati’ (desire) in us we will wake up on our own. If we fail to wake up, it only goes to show our disinterest. Then, what is it that wakes us up? Not the clock but ‘arivu’ (buddhi).

‘Ãtrrapp padaitãn magane! Arivurãi’ -‘ãtrrapp padaitãn’ - “Oh! Child of Nandagopa who maintains a very big herd.” In Swãpadesa vyãkyãna, the Swamy takes up the story of Chellapillai. Ramanuja goes to Melkote, which is Yatugiri kshetra. Ramanuja performs dhyãna. Though the Main Deity (Rama) is found, the ‘utsavamurti’ (one taken in procession), Sampathkumãra, is lost (taken away by Muslim kings who had ransacked the temple). He goes into dhyãna and asks, “Chellapillai! Where are you?” He learns that he is in the private chamber of one of the queens of the Muslim King in Delhi. It is she who had named him Rãmapriya. Ramanuja could not hold himself anymore and leaves for Delhi to retrieve him.

One may question, “Can’t another idol be made?” A mother may have ten children but it does not mean that she would send away one. She wishes to have all the ten with her. One may bring in a new idol but one would not like to lose the existing one.

So, Ramanuja goes to Delhi and meets the Bãdshah. Ramanuja explains the purpose of his visit. The Bãdshah questions, “How do you know it is here?” Ramanuja says, “He informed me about it!” The Bãdshah instructs, “Call out to him!” Ramanuja sings a sloka, “ã gaccha sampathkumãra!” and the little idol comes to him and sits on his lap! If one happens to see very old pictures of Sri Ramanuja one can find him with Chellapillai on his lap. Since Ramanuja brought Chellapillai, he becomes Chellapillai’s father. In this temple the sannidhi of Thãyãr is just opposite the sannidhi of Ramanuja. Therefore, the ‘Thãyãr’ stands here with eyes looking down. This is explained as, “In due respect to her father-in-law!” (Ramanuja).

‘Ãtrrap padaitãn magane’! - “Hey! Son of Ramanuja, who has poured forth the bhãshya (commentary) for the Vedas just as the cows pour forth milk in great abundance!”

There was another Mahãtma who had ‘vãtsalya bhãva’ (looking upon God as the son). Kanchi Varadarãja Himself addressed this Mahatama as ‘Amma’ (mother). Originally named as Jananyãchãrya, he later came to be known as Nadãthur Amma. He took intense care in offering milk to Varadarãja Perumal. While offering milk to the Lord in ‘prabhodanam’(waking up the Lord) or ‘dolotsavam’ (putting the Lord to bed) at night, he would feel the milk to be too hot, so would cool it down. But once cooled he would feel it had become too cool, hence, would heat it up. He would then be careful not to hurt the Lord’s lips with hot milk. He would worry over hot milk hurting the Lord’s lips or throat. If he goes to offer food to the Lord, he would take more than an hour! He would mix the food himself for feeding the Lord. He would lay a leaf and offer simple rice first, as per Vaishnava tradition. He would mix the rice himself to make it easy for the Lord to eat. He would do everything as he would if someone were to be sitting at the leaf (plate). Seeing this love of Nadãthur Amma, tears would run down the cheeks of Lord Varadarãja Perumal. That is why the Lord Himself calls him ‘Ennudaiya Ammãve’ (mother). It was a man and not a woman who had this kind of Bhakti. Taking him up, here the Swamy writes the vyãkyãna for ‘magane’ (Oh! Son!), as Nadãthur Amma’s son.

‘Ãtrra padaithãn magane!’ - Though the term ‘magane’ (Oh! Son!) means - Oh! Nanda’s son!’ here Krishna is addressed as Ramanuja’s son and Jananyãchãrya’s son, with respect to the two incidents cited above, in which they have taken the role of a parent.

‘Ootrra mudaiyãi! Periyãi! Ulaginil
Wherefrom do You (Bhagavãn) earn your glory? Even You earn Your glory only through the praises of Sadhus. Vãlmiki and Vyãsa have written about You. All such Mahãns go around the world singing Your praises. It is only because of this You earn Your ‘yetrram’ (glory)!

‘Periyãi’! - The Mahãns speak of You, yet You remain incomprehensible. Your glory cannot be sung totally. Even they have been unable to bring out the full glory of the Lord.

Once, Bhattar (Parãsarabhattar) stood in the sannidhi of Ranganãtha. How do Mahãns stand in the sannidhi of the Lord? Just as they would in the court of an Emperor - ‘Devãdi Devan’ - They do not deem it as an ‘archai’ (just an idol).

Once, Koorathãzhwar’s wife desiring to get their two sons married requests her husband to seek the Lord’s help in the matter of securing suitable brides for them. (We have earlier seen how he had even refused to ask the Lord for children when they were childless He angrily tells his wife who requests him to approach the Lord for being blessed with children, “Will anyone go ask a loin cloth of a Kalpaka vruksha (the Tree bounty?”) But, now the wife points out, “It is only to carry on the lineage that is serving the Lord!” He finds this request justified and goes to Perumal, but only hesitantly. He feels ashamed to put forth any such request to the Lord. His bhakti is of that depth. He reads the day’s ‘Panchãngam’ in the Sannidhi and moves away, but returns only to leave again. He walks in and out of the Sannidhi. He desires to put forth the request of his wife but at the same time feels ashamed to do so. Seeing this, Ranganãtha asks him, “What is it?” Koorathãzhwãr places the request of his wife and the very next day the two sons are married.

Parãsarabhattar seeks the 1000 tongues of ãdi Sesha (the thousand hooded Snake bed of the Lord) to sing the glory of the Lord!
Perumal at once said, “Thanden (given)! Sing my Praises”
Parãsarabhattar says, “I cannot!”
Perumal asks, “You sought 1000 tongues of ãdi Sesha to sing My glory and I have also given them to You. But you now say you cannot sing My glory. Why then did you seek the 1000 tongues?”
Parãsarabhattar enlightens the Lord, “Well! Only to show You that even by borrowing these thousand tongues one cannot sing Your glory!”

In this connection, the Swamy narrates a story in his vyãkyãna. Once, a man regularly visits a wealthy man (Prabhu) for thirty days and praises him sky high. However, on the thirty-first day, the Prabhu shows an empty heart and hand. He does not give a pie. Now this man said says, “I spoke of all that you do not possess. Now, you have said, ‘No!’ (I do not possess)!” (‘illãdadai ellãm irukkiradenru sonnen! Ippozhudu Nee enakku ‘Illai’ enru sollivittãi’)

‘Ulaginil totrramãi ninra chudare! Thuyilezhãi’
There is a big debate if during Vibhavãvatar (incarnation as Rama and Krishna), Bhagavãn was in ‘mãmsa sarira’ (body made of flesh and bones) or did He possess ‘Aprãkrutha Thirumeni’ (Divine body)? It has been said that even in Vibhavãvatar, the ‘Thirumeni’ (body) of the Lord was not made of flesh and bones but was an ‘aprãkrutha sariira’. In this connection, the commentators take up Thirumangai ãzhawãr’s pãsuram, where he describes the reaction of Sita on seeing Rama and Lakshmana - ‘Ivarai devar enru anjinome’ (Oh! we feared them thinking that they were gods [Devas]). This proves that Rama possessed ‘Aprãkrutha Thirumeni’.

At the time of marriage, Rama was twelve years of age and Sita only six. When Krishna left Vrindãvan, He was ten years old. When Rama and Sita were together one feels, “These two cannot be mere humans. They must be Devas”. If Devas recognize Rama as the Lord, one can understand because they are not just humans. Sita is Mahãkshmi and if she comprehends Rama to be the Lord, one can understand it. Has anyone else felt so? Thãra, the wife of Vãli (who was slain by Rama) comes rushing with tears on receiving the news of her husband’s death at the hands of a human. She comes crying out, “I hear that a man has hit my husband. Who is it? Where is he?” On pointing out Rama, she asks, “Is he a mere human? He seems like a Deva kumara. How do you call him a human?” Thãra, a mere monkey, drowned in the sorrow of loss of her husband, recognizes Rama as a Divine Being! She possesses no knowledge of the shastra. Thus, in Vibhavãvatar, the Lord is said to be ‘Thotramãi ninra chudare!’ (one who took a form in this world, as Avatar).

Periãzhwãr sings, ‘ãdiyunjodi uruvai anguvaithu ingu pirandu’ (this is a Pãsuram describing the Avatar of the Lord. Just as Bhagavãn is Joti in Sri Vaikunta, He remains the same here, too, on the earth. Even if thousands of lamps are lit from one ‘Kãrthigai deepam,’ (Kãrthigai Lamp) all of them are equal to this one.
‘Thotramãi ninra chudare’ - Bhagavãn is with great ‘Tejas’ and ‘apourusheya Thirumeni’ in Vibhavãvatar, too.
‘Thuyilezhãi’ - Oh! Lord! Please wake up. (‘kann malarãi’ -Open Your ‘Lotus-like’ eyes) Should You not assign to us the services that we have to render You. You have to guide us in carrying out the services. You tell us, “I have given you the body only to serve me” but are in bed without assigning the duties to us. How then can we carry out the services? Please wake up and assign the various duties to us.

‘Mãtrãr unakku valitholaindun vãsarkãn
Ãtrrãdu vandun adipaniyu mãpole’ The Gopis then sing, “We find that even your enemies, out of fear, have surrendered unto You. They have all lost their strength and are at Your temple doorstep out of fear. We have not come here as they have come (out of fear). The Devas come to You with ‘ahankãra’ (ego) ‘demanding’ Your help in their work! We have not come with such attitude. We are here due to ‘seshatvam’ (being totally enslaved by You). We do not entertain any doubt in belonging to You. We are Yours totally. We are bound by You totally.”
‘Potrriyãm vandom pugazhndelo rembãvãi’ -
‘Potrriyãm’ -- “We are here singing Your praises.” ‘Pãllãndu’ is sung for Bhagavãn. Vedic recitals start with ‘OM’ and end with ‘OM’. It is said that the whole essence of the Vedas is contained in the sound ‘OM’. Likewise, the Tamizh Veda (Divya prabandam) should begin and end with ‘Thiru Pallãndu’. The whole essence of Divya Prabandam is contained in Thiru Pallãndu.

While reading Divya Prabandam, Thiru Pallãndu should not be read first. This is because it is Poigai ãzhwãr who was the first ãzhwãr and only his Pãsuram should be read first. But we do not follow this method. Though Poigai ãzhwãr is the first ãzhwãr and Periãzhwãr seventh, we sing ‘Thiru Pallãndu’ of the seventh ãzhwãr first. Therefore, ‘Potrri’ (Praising). All the ãzhwãrs have ‘parivu’ (affection) for Perumal but Periãzhwãr has ‘pongum parivu’ (overflowing love)!

‘Pottriyãm vandom pugazhndelo rembãvãi’! All the other ãzhwãrs have praised You. We have sung ‘Thiru Pallãndu’ as also Your Praises. Please do wake up! "

"GOPIKÃ JEEVANASMARANAM
GOVINDA! GOVINDA!"

*Chakravyuha is a particular kind of formation of the army into which the enemy penetrates killing the soldiers and gets out of it. Only Arjuna had the know how of entering into and getting out of Chakravyuha. Abhimanyu, son of Arjuna, was in the womb of his mother when Arjuna relates to his wife how one should cut into Chakravyuha. Abhimanyu did not, however, get to learn the way of getting out of it. The Kauvaras aware of only Arjuna having the knowledge of cutting into and getting out of it successfully remove him from the scene through deceptive methods. Abhimanyu, a true kshatriya that he was, risked his life entering into the Chakravyuha.

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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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