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From: Sadagopan (sgopan_at_computer.net)
Date: Sun Feb 14 1999 - 18:20:22 PST
Sreemathyai VishNuchitthArya manOnandana hEthavE nandha nanadhana Sundaryai GodhAyai Nithya mangalam Dear BhagavathAs : In the splendid Tamil poem quoted at the end of this posting , Sri Rengarajan has distilled the essence of his mood brimming with Bhagavadhanubhava-Janitha-preethikaaritha- kaimkaryam (viz)., Thiruppavai VyAkhyAnam . It has been a delectable experience to read and enjoy his sixty plus postings on the mighty First paasuram of ThiruppAvai housing cardinal VaishNavaa dictrines such as saraNAgathi, Sesha-Seshi relationship , Kaimkarya purushArtham , artha-panchakam and Rahasya thrayam . It has been my bhAgyam to write about ThiruppAvai as the essence of Artha panchakam (Bhakthi Archives postings from Dec 26,1996 to Jnauary 7,1997). The First Paasuram of ThiruppAvai is indeed the essence of Artha panchakam doctrines ( the pentad of ParamAthma SvarUpam , JeevAthma svarUpam , UpAya svarUpam , Phala svarUpam and virOdhi svarUpam ) summarized by Swami Desikan in the Fourth chapter of Srimadh Rahasya Thrya Saaram . Sriman RengarAjan 's cogent and clear postings on the first paasuram brought into focus these deep concepts associated with artha panchakam as taught by ANDAL as the amsa bhUthai of BhUmi Devi. Sri Rengarajan's Bhakthi for Sri Bhumi Devi , the consort of Sri VaikuntanAthan at ThiruviNNagar has blessed him to reflect on and share with us his deep insights in saraLamaana bhAshai (stream of consciousness narration). Sri Rengarajan 's postings on the first Thiruppavai verse stand out for number of reasons . They form the dhavani and the echo of the nava vidha sambhandhams that the ParamAthmA has with the JeevAthmaa: (1) Father/pitA (2)Protector/Rakshakan (3)Master/Seshi (4)Husband/BharthA (5)Goal/Gathi (6)Owner/Swami (7)Supporter/AadhAraa (8)Inner Self/antharAathman and (9)Enjoyer /BhokthA of Jeevathman . These multi-facted anubhavam of Sri Rengarajan for the first ThiruppAvai verse appears like a frame work for his future postings on the subsequent Paasurams and hence , it is useful to summarize these aspects that stand out. They are : (1) Clear language (2) unassuming style (3) neat format (4) small dosages per day (4) thematic coherence across the postings (5)quotations of pertinent pramANams (6) salutation to AchAryas , who have written earlier commentaries (7)deep research (8)Logical analyis of passages (9)provision of simple meanings for each word of the paasuram (10)Erudite understanding of Tamil grammar (11) Focus on the Etymology of the words chosen by ANDAL in Her Sangha Tamizh work , ThiruppAvai (12) Inner meanings of word and passages (13)unusual insights that fit in with the commentaries of purvAchAryAs (14)emotional involvement with the narrative (15)Timing of the writing during Brahma muhUrtham (16)The unmistakable aanandham in writing about the chosen topic that is sacred to Sri VaishNavAs (17)kootu VazhipAttu uNarcchi and (18)deep understanding of SaraNAgathi percepts and Seshathva Jn~Anam . These 18 interrelated aspects stand out as the Dhvani(Vaak) and prathi-dhvani (echo) of the nava vidha sambhandham ( uRavu) that I referred to earlier that our Lord has with the JeevAthmAs . The first paasuram is very important since ANDAL describes at the very outset , the nature of PurushArtham (the goal to be attained ) and UpAyam ( the means to attain the goal )right at the outset.The purport of the key words like " NeerAttam " and " paRai" as well as the cardinal passage like " NaarayaNanE namakkE PaRai TharuvAn " of the Fiirst Paasuram have been handled by Sri rengarAjan with great depth of svAnubhavam . Our inalienable kinship ( Ozhikka OzhiyAtha uRavu ) with the Lord and the prayer for the realization of the bliss of eternal communion (nithya kaimkaryam ) for Him are the central messages of ANDAL in ThiruppAvai.This is indeed the unified message of the mighty stream of traditional intrepretations of purvAchAryAs . These intrepretations are based on the doctrines established by the Karma and Jn~Ana KhANdam sections of the VedAs . If Karma KhANdam (Poorva MImAmsam ) focussed on the sEsha , the Jn~Ana khANdam ( Uttara mImAmsam ) dwelled on the sarva Seshin ( Sriman NaarAyaNA ). The uRavu is sEshathvam , a concept that is developed in many upanishads of Jn~Ana KhANdam . The NaarayaNa Valli section of the TaittirIya Upanishd specifically salutes the way of performing Prapatthi to the Lord united with BhUmi Devi (amsa bhUthai of Sri Devi) with the full awareness by the Jeevan that it is the sEsha bhUthan of the Jagath KaaraNa , Samastha kalyANa guNAthmaka , sarva VyApaka , Moksha Prathathva , apramEya Sriman NaarAyaNan this way : upAyamagruhIthOsi brahmaNaithvA mahasa OmithyAthmAnam yunjItha The Sangha Tamizh compositions ( ParipAdals et al ) followed the doctrine of VishNu parathvam established by the VedAs . ANDAL in Her Sangha Tamizh prabhandham known for its Bridal mysticism celebrated Her Lord's Parathvam and sought kaimkarya purushArtham form Him to show us the way . Her sangha Tamizh is considered the seed of the VedAs ( vedam anaitthukkum vitthAhum Godhai Tamizh ). That is why the VedAs salute ANDAL as amsa bhUthai of Bhumi dEvi ( mahIm dEvIm VishNu pathnIm ajUyeem: Goddess BhUmi Devi is the spouse of VishNu and ever young ).That is why the VedAs recommend " iyam OmithyAthmAnam yunjItha " . The Iyam here stands for BhUmi Devi , the consort of Veda PrathipAdhyan , Sriman NaarAyaNan because of Her purushakArathvam . If the divya Prabhandhams are to viewed as Tamizh MaRais ( Tamil Vedams ) , then ThiruppAvai is considered as the Upanishad . That is why , ThiruppAvai is called the GodhOpanishad in the same spirit of Sri ParthasArathi's GithOpanishad . GeethAchAryan needed 700 verses to instruct ArjunA ; Godhai used 30 verses to give us the UpadEsam . In all these thirty verses , the First verse ( Maargazhi ThingaL--) is one of the two paasurams that provide the essence of GithOpanishad , which itself is Veda Saaram . Sri RengarAjan has started auspiciously to excute this Kaimkaryam and is performing MahOpakarAm to all of us by reminding us to delve deeper into the aanandhAnubhavam of neerAttam ( Bhagavadhanubhavam ) and paRai ( Kaimkarya purushArtham ) . It is my prayer to Sri BhUmi Devi SamEtha Sri Oppiliappan to continue to bless Sri RengarAjan to complete this kiamkaryam and accept it . ANDAL ThiruvadigaLE SaraNam , Oppiliappan Koil VaradachAri Sadagopan Attachment : Sri Rengarajan's TamiL poem Sections : > "kanavum kooda kavithaiyAgi > pugazhai pAda kaNdEn. > sinthanai ennum thEr ERi > thirup pAvai ennum pAr > suRRi uLA vanthEn > kaigaLai neetti vAnatthai > theeNdumAp pOl muthaRpAttu. > kaNNanum kaNdAn ippAdu > > kadalin Oratthil Oru > kai neer edutthu > Azham kAnthal uNdO ? > irunthum Azh kadalum > thAngi niRkum boomiyin > Azham ARivAr yAro? > en boomith thAy padaippin > Azham kadalinum kadithanathaRO ? > (Meaning): My dream also delivered a poem on the fame of this >literature. I started of with a chariot known as my anubavam >and began to roam around this world known as thirup pAvai. I >felt as if I stretched my hands to touch and tease the sky in >this first pAsuram. Even Lord Sri Krishna must have also felt >the same on gOdhai's love on HIM. I stood on the shores of >the deep sea and took a handful of water and attempted to >study the depth of this ocean. Even if I may be succesful >in finding it, this great deep ocean is supported on her lap >by the earth boomi and who will know the depth of this boomi? >My mother booma deVith thAyAr created this aboorva kadal >thiru pAvAi and the depth of this thirup pAvai ocean is >deeper than her own sister the deep ocean and it is very hard >to determine the deep meanings of this ocean.