Vol.I /11dated 12/20/2000

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SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/

 

SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya//

 

KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/

 

SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//

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SRI RANGA SRI VOL. I / 011 DATED 20th DECEMBER 2000

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EDITORIAL:

 

Dear Bhagavatas:

 

In this issue, in addition to our regular features viz., "Sriranga

Vijayam", "AchArya Vamsa Vriksham" and "SampradAya lessons" in

Section I, We present a special Section II "GitaAmrutham" and

GOdhAmrutham" – An alternate viewcomparing the two.

 

Section I. Regular features:

 

1. "Sriranga Vijayam – Part 9:

 

"The temple that became the Companion to the Companion"

 

(thuNaiyAna veedaNarkku thuNaiyAm koil)

 

- Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy)

 

2. "AchArya Vamsa Vriksham" – "Part 37:

 

The line of Muni Traya Parampara continues –5

 

(common to Poundarikapuram Asramam and Periyaasramam)

 

3. "Learn our Sampradayam the easy way"

 

Grade I- Lesson 17:

 

(Based on the original in Tamil "sampradAya pADa thiTTam" by

 

Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika

Seva. (Translation by Anbil Ramaswamy).

 

Section II

 

"GitaAmrutham" and GOdhAmrutham" –

 

An alternate view comparing the two:

Anbil Ramaswamy

 

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1. "Sriranga Vijayam – Part 9:

 

"The temple that became the Companion to the Companion"

 

(thuNaiyAna veedaNarkku thuNaiyAm koil)

 

- Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy)

 

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After admitting VibheeshaNa to his fold, Sri Rama told him:

 

"I promise to crown you as the King of Lanka after killing rAavaNa

and his kin. I vow not to return to AyOdhya without killing rAvaNa

wherever he may hide, whether in the nether worlds (PaTALam) below or

the world of Brahma above" In his turn VibheeshaNa vowed " In

besieging Lanka and in the decimation of rAavaNa, I pledge myself to

the maximum of my capacity till the very end of my life"

 

rAkshasAnAm vadhE sAhyam lankAyAscha pradharshaNE/

 

karishyAmi yathA prANam pravEkshyAmi cha vAhineem//

 

It was with this in view that Swami Desika used the words –

 

"VibheeshaNa, the CompanionthuNaiyAna veedaNan"

 

Looking at it superficially, it would appear that VibheeshaNa did

SaraNagathi only with an ulterior motive to secure the kingdom

because it was only after Sri Rama promised to make him king "rAjAnam

tvAm karishyAmi, sathyamEva braveemi thE" that VibheeshaNa pledged

his help to Sri Rama.

 

Let us see what Swami Desika says on this:

 

A casual cursory observer might conclude that what VibheeshaNa

desired was "lankaiswaryam"; But, if we look deeper from the point of

view of VibheeshaNa himself we will find that all he desired was to

serve the Lord. When he did surrender he proclaimed in no uncertain

terms "Abandoning all that is dear and near to me like children,

wives etc. I have surrendered to Sri RaghavatyaktvA putrAm cha

dhaRams cha rAghavam saraNam gathah:"

 

This shows that he has made it abundantly clear that he had no other

desire in surrendering.

 

He further added - " I have abandoned Lanka, friends, wealth etc and

that his own life, wealth, welfare and kingdom were totally dedicated

to be at your disposal" He has openly declared in so many words that

the only objective (purushArtha) he sought was the feet of the Lord

and that he did not desire anything except service to the Lord

(Bhagavad kainkaryam).

 

Then, why did Rama offer him the kingdom? It was out of extreme love

and affection (prEmAdhisayam) towards his devotee that he offered the

royal gift by way of bonus.

 

Do not the SAstras say-`Lord VishNu grants to his devotees not only

liberation (mOksha0 but also physical health, material wealth and all

other enjoyments as a bonus (anushangika)"?

 

Sareera AarOghyam arthAms cha bhOghyAms chaiva anushnagikAn/

 

DadhAthi dhyAyinAm nityam apavarga pradO harih://

 

Once, VibheeshaNa prayed to Brahma that he should be granted the boon

of never swerving from the path of righteousness. Pleased with this,

Brahma granted not only this but also deathlessness (amaratvam) and

long life (chiram jeevatvam). In the same manner, the Lord granted

VibheeshaNa all other benefits as bonus to his devotee.

 

In a sense, VibheeshaNa's acceptance of the offer was also by way of

obeying the command of the Lord (AajnAnupAlanam) as a service to the

Lord, even though he himself did not desire the "rAjyam". Thus, it

was out of compulsion by the Lord that he accepted the offer.

 

Since VibheeshaNa did not desire anything other than service, Sri

Rama handed over to him the "kovilAzhwAr" of `SriRanga VimAnam" with

Lord Sri RanganAtha, whom he himself was worshipping. "LabdvA

kuladhanam rAjA lankam prAyAdh VibheeshaNa:" says the maharishi.

 

GovindarAjar also confirms in his commentary that since VibheeshaNa

said "I am ready to serve even at the cost of my life", it is clear

that he did not come to Rama for the sake of the kingdom"

 

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To Continue: The meaning of the word "kuladhanam"

 

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2. "AchArya Vamsa Vriksham" – "Part 37:

 

The line of Muni Traya Parampara continues –5

 

(common to Poundarikapuram Asramam and Periyaasramam)

 

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33 (1).SRIMAD PERIYA ANDAVAN a.k.a VATHAL SWAMI

(Masi- Pushyam)(1801 - 1886 AD)

 

(VED): "Periya Aandavan", as he has come to be familiarly known is

the real architect of the Aandavan Paramparai, for he laid it on firm

foundation. He lived during the 19th Century AD- a most disturbed

period in the history of Vaishnavism, when the Southern part of the

Tamil country became a hotbed of internecine wars. Carnatic Wars

(1743-1767 AD) broke out between the English and the French and both

the temple and the town of Srirangam suffered much. The pilgrim town

and the center of Vaishnavism became an occupied territory. The

Nawab's army took shelter in the Srirangam temple. The military

fortunes of the contending parties were fluctuating until the English

won the war and seized Tiruchirappalli and the surrounding regions.

 

In his Poorvasrama, Periya Andavan was called Sri SrinivAsa

RAghavAchAriar. The son of one KrishnamAchArya Swami, he belonged to

the village, PillaiyaraNai near KAnchi. He was born in the Kali year

Roudhri in the month of Maasi when the star Pushyam was in the

ascendant and this corresponds to 25-2-1801. (*It was a Sukla

Trayodasi day. He belonged to Sandilya Gotram- *SMM)

 

He came from a distinguished Dipa- Pradipa family who were entitled

to some special honors at the KAnchi PeraruLALan temple. After

BrahmOpadesa at the age of 8, his father himself instructed him in

the Vedas and Divya Prabhandam. He also administered the Sudarsana

MahA Mantram. He received his Pancha SamskAram from one Sama

Periyappan Swami, a descendent of TAtha Desika. In the course of a

pilgrimage, Sri KrishnamAchAriar and his family worshipped at the

ArAvamudan Sannidhi at KumbakONam, where he met one NAvalpakkam

RaghavAchAriar Swami, an erudite scholar and a previous acquaintance.

At the latter's request, Sri KrishnamAchAriar and his family stayed

with him for some years as his guest. At his departure, he left his

son to be instructed in KAvyas and Tamil lore at the feet of

NAvalpakkam Swami. Later, SrinivAsa RAghavAchAriar studied VyAkaraNa

and MimAmsa SAstras at the feet of his paternal uncle. Goaded by an

intense urge to seek the feet of Sri Vedanta RAmAnuja MahA Desikan,

he arrived at Srirangam and prostrated himself before the AchArya.

>From him he sought and received BharaNyAsam at the Sannidhi of Lord

RanganAtha. Discovering in the Prapanna, the potential AchArya,

Srimad Aandavan directed him to get instructed in all Rahasya

Granthas by Tirutturaip Pundi Aandavan. Soon, he became a scholar in

all VedAnta SAstras and won the appreciation of the two AchAryas and

their disciples. He visited the NAvalpakkam village six months after

his marriage and on that occasion, his father-in-law (* Sri Nrisimha

TAtachAriar-*SMM) presented him a gold ring. SrinivAsa RAghavAchariar

is said to have made golden image of Swami Desika out of the ring and

installed it in the local temple. With an intense longing to become a

SannyAsi, he came back to Srirangam but both his mother and wife

pleaded with him not to take to holy orders. Sensing the domestic

compulsions, the AchArya advised him to remain a householder till

such time as he is blessed with a child. With the birth of a

daughter, a few years later, Sri SrinivAsa RAghavAchAriar decided to

take the SannyAsa Asrama. But, still his mother would not allow him

to do so. Assuring his mother that he would not become an ascetic

unless he saw auspicious signs, he proceeded to Srirangam. On the

way, he encountered an astrologer who predicted that he would turn

either a great king or a saint destined to blaze a new trail. Just

about the same time, two Garudas were seen hovering in the sky. The

green signal for the new course of life was given and his mother

reconciled herself to the inevitable and blessed her son. Taking

leave of Lord DevarAja, Sri SrinivAsa RAghavAchAriar reached

Srirangam and received the ochre robes from Tirutturap Pundi

Aandavan. Assuming the name of SrinivAsa MahA Desikan, he entered the

holy order of ascetics at the age of 30 in the year 1831 AD.

 

Srimad SrinivAsa MahA Desikan led a simple, austere life on the banks

of KolliDam. Every day he would go round the streets of Srirangam and

accept alms from the houses of only those who lived a pure life,

reciting and teaching Vedas. It is said that after receiving the

cooked rice, he would go to the river and wash it so as to rid it of

all fat and oil content. The meager food he took lacked the vital fat

content rendering him frail and he was, therefore, called "Vathal

Swami". He was a self-denying saint, a Jithendriya who bent his

Thirumeni to the service of his soul. He taught rather by his

practice than by precept. He wielded such influence on his disciples

that they hailed him "Periya Aandavan". When Tirutturaip Pundi

Aandavan attained his AchArya's feet, Periya Aandavan became the

AchArya in due course. On hearing about his succession, learned

scholars of the day came to see him and obtain his grace.

 

A brilliant galaxy of distinguished scholars flocked to his feet and

the Goshti consisted of such eminent persons as VedAnta TAtAchAriar

Swami of Sankarapuram, (who became later Veliyanallur Aandavan) Sri

RAghavAchAriar of Veliyanallur (who later became Chinna Andavan of

this Asramam), Sri Tirupput Kuzhi TAtAchAr Swami, GOpAla Samudram

VidwAn Sri NArAyaNAchAr Swami, Sankarapuram SrinivAsAchAriar,

MannArgudi VyAkaraNa RangAchAriar Swami (who later became the 39th

Jeeyar of Ahobila Mutt), VidwAn GOpAlachAriar Swami, Meemisal

NarasimhAchAriar Swami TirukkuDanthai Chinnamu RanganAtha

PAatrAchAriar Swami(*SMM), AgnihOtram SrinivAsa TATAchar Swami,

VidwAn ParavAstu VenkatAchAr of Srivilli puttur, Tiruvaheendrapuram

AshtAvadhAnam AnantAchAr Swami (who later became Tiruk Kudanthai

Aandavan) etc. etc.

 

Periya Aandavan was a logician of great repute and many of his

disciples also excelled in this art. One GOvardhanam RangAchAriar, a

reputed logician of the North arrived in Srirangam and challenged the

scholars of the day to a dialectical debate. MannArgudi

RAjagOpAlAchAriar, nominated by Srimad Periya Aandavan to accept the

challenge. He defeated the visiting scholar after several days of

debate. The vanquished gracefully accepted defeat and requested

Periya Aandavan to spare RAjagOpAlAchAriar Swami for a brief period,

so that he could get further instructions from him in Vedanta. At the

end of the period, he honored MannArgudi RAjagOpAlAchariar and

conveyed his gratitude to Periya Aandavan for putting him in the

right path of knowledge.

 

He set up the Asrama on the lands donated by a patron and continued

his KAlakshepam classes there uninterrupted in the sylvan

environment. He conducted classes in Sri Gita BAshya, Sri BAshya,

Rahasya Traya Sara and Bhagavad Vishayam more than 30 times to

hundreds of disciples. His Sishyas listened entranced wondering that

so much Vedantic wisdom emanated from so frail a body. He framed a

code of conduct to be strictly adhered to by his disciples. He

undertook a pilgrimage which took him to Tiruk KuDanthai, MannArgudi,

VaDuvur and other places. Whatever he touched he enriched and he left

behind a tradition of excellence, a spiritual touch for his worthy

successors to cherish and carry forward.

 

Such indeed is the glory of Periya Andavan. He observed 55

ChaturmAsya austerities (58 according to SRP) during the span of 85

years. He attained the lotus feet of his AchArya in the year 1886

that is the Krishna TrayOdasi in the month of Makara".

 

His Tanian reads as follows:-

 

Sri Rangesa Pathe Samarpitha Bharam Srutyanta Raamaanuja

 

Sri Yogeendra Guroothamena Yaminah Srutyanta Vidyaatmanah /

 

Praaptha Srutya vathamsa Yugma Hridayam Sri Vaasa Raamaanujaath

 

Sri Srivaasa Muneendra Desika Manim Sreyonidhim Samaasraye //

 

(meaning)

 

" I resort to SrivAsa Munindra Desika who is the gem of Sreyas, who

did his Bharasamarpanam at the feet of Rangesa, who had learnt all

about RAmAnuja Darsanam from his Guru, to whose heart resort all the

Srutis"

 

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M. 33 (2) SRIMAD CHINNA ANDAVAN (1826 - 1885)- (Kartigai-Magam-MSR)

 

(SRP): "As none came forward to take SannyAsa, Peiya Aandavan was a

little worried. He sent word to MahA VidwAn, Sri RAghavAchAriar of

Velianallur to whom he had performed BharaNyAsam earlier. Sri

RAghavAchAriar immediately rushed literally walking through Tiruk

KuDanthai and Royampettai and reached Srirangam. Periya Andavan

blessed him with the ochre robe. Both of them stayed together for

about 6 months in the PeriAsramam being called "Periya Andavan"

and "Chinna Andavan" (Senior and Junior) respectively.

 

When the Senior passed away, the junior faced some difficulties and

he retired to ANBIL for some time. Hearing this, some Sishyas in

Royampettai bought a grove on the banks of Vada KAveri, built an

Asramam and invited ChinnAndavan to come back to Srirangam. When the

difficulties were cleared, ChinnAndavan occupied the original

Asramam. Hence, both the Asramams were called "PeriyAsramam"

and "ChinnAsramam". Though he did only 10 ChAtur mAsyams, he wrote

several works as follows-

 

Ahnika Artha Prakaasikai

Sree Jaynthee NirNayam

Ukti AchArya NishTA VichAram

Satpada Rakshai

JanmAshTami NirNayam

Tadhakratu NyAya VichAram

Yathi Dharma Samuchchayam

AchArya SambhAvana Kramam

Asoucha Sangraham

His Tanian reads as follows:

 

Sriman Natha muneendra yAmuna muni Sree samyameendrAthmanah:

 

Sri SreevAsa nuneendra dEsikamaNe: prAptha AgamAntha dwayam /

 

Sri RangEsa padE thadarpitha bharam Sri PAdukA sEvaka

 

Sri RamAnuja yOginam guruvaram vandE dayA sAgaram //

 

Meaning

 

I salute Sri pAduka sEvaka Sri RamAnuja muni, the greatest of Gurus

and who is verily an ocean of compassion, the one who acquired

knowledge of VedAnta and Dvayam from the great teacher, Sri

SreenivAsa Muni, and who did BharasamarpaNam at the feet of Lord Sri

RanganAtha.

 

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Learn our Sampradayam the easy way

 

(Course for Kids)

 

Grade 1 for Beginners

 

(Based on the originals in Tamil by Sri Seva Swamigal)

 

Lesson 17: Education

(Anbil Ramaswamy)

 

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Do you know the difference between a "literate person" and

an "educated person"? While the former can only recognize letters of

the alphabet while reading or writing, the latter can understand the

purport of what is read or written. It is education that brings out

the innate cognitive abilities of an individual. The word "education"

is derived from the root "to educe" which means to draw out the

hidden capacities of persons- in short, to make the latent talents

patent.

 

Education can be of different kinds. As the world comprises of

different people, different tastes, different occupations, education

also takes several forms to suit the needs of each. Our forefathers

have concluded that only the education relating to the upliftment of

spiritual life (Aanmeekam) is the best. These are also known as "Atma

Vidya" and "Brahma Vidya". Learning SAstras belongs to this category.

 

They have also identified 64 arts that are useful to life in this

world. "Siksha", "VyAkaraNam", "Chandas" and "Niruktam" relate to the

use of words. "JyOtisham" is related to "divining" and

astronomy. "Kalpam" relates to practice also known as "anushTAna

Vidya". There are several other Vidyas like "anveekshakee" also known

as "NyAya SAstras"- the branch of laws relating to rectitude in

private and public life.

 

Swami Desika says that except "Atma Vidya" all the rest is

burdensome. (SumaiyAna kalvikaL).

 

Brahma Vidya comprises of 32 categories, which are described in

detail in the "Upanishads", all dealing with the leading of the soul

to liberation. All other education lead only to eternal bondage to

earthly influences. Vedantins (adherents to Vedas) adhere to Brahma

Vidya and reject others.

 

Education for the purpose of eking out existence and livelihood can

never be permanent and will be ever changing in content. The only

true. Eternal education, therefore, is that which helps one to

understand the means to salvation.

 

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QUESTIONS

 

What is the difference between a literate and an educated person?

What is the purpose of Education?

How many arts have our forefathers identified?

What is the greatness of "Atma Vidya"?

What is the nature of education in your country?

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Section II: "GitAmrutham" and "GOdhAmrutham"-

 

An alternative view comparing the two: Anbil Ramaswamy

 

Dear Bhagavtas:

 

A couple of events we celebrated recently viz., "Gita Jayanthi" on

7th December 2000 and the Platinum Jubilee of sAra sArajna TirkkaLLam

SwAmi on 14th December 2000 inspired me to summarize portions of his

monumental masterpiece under the title of "GitAmrutham".

 

But, since we are now in the month of "MArgazhi" celebrated by our

dear ANDAL in her Srisookthi, "TiruppAvai", we wish to attempt a

comparison of "GitAmrutham" with "GOdhAmrutham"- to wit -

between "Bhagavad Gita" and "Bhagavathi Gita". You will probably

remember that under this latter title, I had posted a few articles on

20th and 21st December 1999.

 

(You may view them at Sls.8717, 8718 and 8722 of Bhakti issues and

Malolan net issues # 916, 917 and 919)

 

The expression "Bhagavathi" was first used by Swami Desikan, while

referring to Bhoomi Devi who was saved by the Lord in VarAha AvatAra.

Since, ANDAL is the reincarnation of Bhoomi Devi, she is referred to

as "Bhagavathi" in DasAvatAra StOtram –

 

"brahma sthambam asou dasou "bhagavathi" musthEva viswambarA"

 

MahAvidwAn Sri Perukkaranai ChakravarthiAchariar Swami in his work on

TiruppAvai has brought out a comparison (sAmyam) of the two works, as

summarized in his translation by SrimAn Sadagopan. In this article,

we wish to bring out some contrasts between them.

 

You will remember that during August 1998, we had a lively and

welcome debate on the most favorite of the Divyadesams. (Vide Bhakti

archives Nos.5154, 5221, 5233, 5243, 5266, 5271,5281,5285,5299,5304,

5307, 5346, 5348, 5349, 5391, 5393, 5401, 5403 etc.

 

Several Bhagavatas advanced arguments in support of one or the other

of the Divya Desams. This did not mean that the other Divya Desams

were of no importance at all. In fact, all are equally important but

some would seem to be "more equal than the rest"; some

considered "primus inter pares".

 

When someone says his / her favorite AvatAra is say, Nrisimha or Sri

Rama or Sri KrishNa, that does not mean that the others (not chosen

as favorite) are unimportant.

 

e.g. when NammAzhwAr is described as 'krishNa thrishNa

tattvamivOdhitham" - as the personification of thirst for Sri

KrishNa, it does not mean that he did not consider Sri Rama AvatAram,

for example, as any less important than Sri KrishNAvatAram.

 

Again, when Swami Desikan while referring to Sri KrishNAvatAra in

DasAvatAra StOtram says "nAthAyai Eva nama: padam bhavathu" meaning

 

"our prostration in "namah" be ONLY (Eva) to Lord KrishNa", he did

not mean any disrespect to the other AvatAras, all of which he has

saluted in this StOtra.

 

It is in this spirit that the present write up is presented. It is

meant to highlight the specialties of "Bhagavathi Gita" and it should

not be construed as belittling the importance of the other.

 

In fact, "Bhagavathi Gita" is itself dedicated to the

very "GitAchAryan"- the beloved of the bridal mystic, ANDAL, - a

dedication so unique and incomparable that takes "GOdhAmrutham" to

rank higher than "GitAmrutham" itself.

 

======================================================================

 

1. There is a slOkam which says-

 

VasudEva sutham dEvam kamsa chANura mardhanam/

 

Devakee paramAnandam KrishNam vandE jagatgurum// meaning-

 

" I salute this divine KrishNa, son of vasudEva and the delight of

Devakee, and who killed Kamsa, ChANura et al, and who is verily the

great world teacher" (Jagadguru). This depicts the "GitAchAryan" as

an "AchAryan" who sought to "teach" Arjuna,

 

"GOdha" out of natural, infinite, maternal love (vAtsalyam) as

Goddess Mother earth, literally wrested a promise from the Lord that

He would remember the jiva (soul) even if it were to forget Him at

the time of its death, if only it had remembered the Lord but once

sometime, anytime - during its lifetime. Vide VarAha Charama slOkam:

 

stithE manasi sukhasthE sareerE sethi yO nara:

 

DhAtusAmyE sthithE smartha visvarupam cha mAm ajAm/

 

ThAsas tham mriyamANAnAm thu kAshTa pAshANa sannibhAm

 

Aham smarAmi madbhaktham nayAmi paramAm gathim//

 

2. We all know that the mother is ranked first, then only comes the

father and only after him - the teacher vide the saying-

 

"mAtru dEvO bhava, pitru dEvO bhava, AachArya dEvO bhava" etc.

 

Thus, "GOdhAmrutham" takes the pride of place relegating the role of

the teacher to a third place!

 

3. For the reason that KrishNa was a 'teacher',

 

(I)"Bhagavad Gita" is 'Instructional' whereas "Bhagavathi Gita"

is "Inspirational";

 

(ii) The former appeals to the "head" while the latter appeals to

the "heart";

 

(iii) The former addresses the "intellectual understanding" while the

latter flows towards "emotional acceptance";

 

(iv) The former is "peremptory" while the latter is

definitely "pellucid".

 

4. Only after Arjuna pleaded with him as His "disciple' and begged to

be "instructed"-

 

Yath srEya: syAth nischtham broohi that mE /

 

SishyasthE aham sAdhi mAm tvAm prapannam // (2.7)

 

Even then, in "Bhagavad Gita", the Lord literally takes Arjuna

through labyrinthine chain of conversation presenting him with a

veritable,smorgasbord, a la carte of philosophical fare, with long

winding and arcane, obscure and occult, mysterious and mind-boggling

arguments through concepts

like "karmayOga". "jnAnayOga", "BhaktiyOga" and what not.

 

And, He winds up leaving Arjuna in an intellectual quandary by

bidding him to adopt whatever he found fit at his discretion when He

said -"JnAtvA sAstra vidhAnOktham karma karthum arhasi" (16.24)

and "vimrusyaaithad asEshENa yathEchasi tathA kuru" (18.63)

 

'Only when Arjuna pathetically pleaded his helplessness, did the Lord

come up with the CharamaslOka in which He revealed the "Prapatti

mArga"

 

"GOdhAmrutham" on the other had, is direct and empirical, practical

and pragmatic, simple and straightforward - showing the Royal road

of "SaraNAgathi" as the "One and Only" means, with a clarion call of

ANDAL to her companions to think (Oore) and accept (yEl) and dive

deep into "KrishNAnubhavam" euphemistically referred as bathing

(neerADal). No debate, no discussion, no goading, no persuasion was

needed, since this experience (anubhavam) came by out of natural

autognosis.

 

5. If "Bhagavad Gita" was in the form of a conversation, so

was "Bhagavathi Gita". But, it is a short and sweet one. (e.g.) In

verse 15 - "yeLLE iLam kiLiyE" the core and cardinal doctrine of

behavior of a Prapanna (SrivaishNava lakshaNam) is encapsulated with

such a telling effect viz., the readiness with which a Prapanna is

expected to own responsibility for any lapse he / she may be accused

of undeservedly, even when one is not guilty of the same - Vide" -

the words - "nAnEthAn aayiDuga.

 

6. "Bhagavad Gita" courses through a gargantuan and prodigious 700

odd slOkas with so many roller-coaster arguments and counter-

arguments for or against one or the other means of "Karma", "jnAna'

and "Bhakti" etc.

 

But, "Bhagavathi Gita" epitomizes the essence of the whole Gita in

just 30 nectarine verses in lucid and laconic, simple and terse, in

an inimitable and incomparable way with unsurpassed clarity.

 

7. Another point to note is that in "Bhagavad Gita", both the teacher

and the taught were male. "Bhagavathi Gita" was the torrential

outpour of the God-intoxicated bridal mystic with a single-minded

devotion and dedication - a trait that can come in naturally only in

a woman. We are simply carried away by the torrential flow of

NachiyAr's expressions into the unfathomable depths of her love; She

not only loved but she also wedded the Lord.

 

NachiyAr sways our emotions so much that - - -

 

· when her heart throbs, our hearts throb too in unison!; - -

 

· when her mind melts, our minds melt with empathy!; - -

 

· when she entreats the Lord, we entreat too!; - -

 

· when she enjoys the Lord, we share the enjoyment equally!

 

Here was an ANDAL; Where comes such another?

 

GOdha indeed stands out as the outstanding exponent of bridal

mysticism and in this is regarded as setting a model for the AzhwArs

themselves. Unlike the other AzhwArs who were all males who had to

simulate a ' NAyaki bhAva' (the role of a lady love), since ANDAL was

herself a woman, the bhAva came to her naturally. Her only ambition

was to marry Lord RanganAtha.

 

On the other hand, we see Arjuna exhibiting his weakness and

faltering foibles as revealed in the "Arjuna vishAdha yOgam" despite

being a man and a Kshatriya at that.

 

8. If "GitAmrutham" is the essence of the Vedas

(VedasAram), "GOdhAmrutham" is the very seed from which the entire

gamut of the Vedas sprouted. One of the Tanians of TiruppAvai says -

 

" TiruppAvai will obliterate all sins and show us the feet of the

Lord; it is the very seed of all the Vedas. Those who do not know the

5 x5 + 5 (i.e.) 30 verses of TiruppAvai are indeed an unnecessary

burden whom the earth carries in vain"

 

Pathakangal Theerkkum Paraman Adi KATTum /

 

Vedam Anaithukkum Vithu Aagum-/

 

Kothai Tamizh Aiy Aiyndum Aiyndum /

 

Ariyaadha Maanidarai Vaiyam Sumappadum Vambu/"

 

While NammAzwAr's four works are said to be the essence of the four

Vedas, these 30 verses of ANDAL constitute the very seed of ALL the

Vedas and what it does?

 

--It can destroy all our sins;

 

--It can show us the way to Moksham - all in simple, chaste, Tamizh.

 

--It is the very seed of the Vedas

 

--It is doubtful whether there are any comparable statements relating

to "Bhagavad Gita".

 

9. No doubt, there is a slOkam, which says

 

"All the Upanishads represent the cow; KrishNa, the darling of the

GOpis is the milkman; Arjuna is the calf; and the milk is the nectar

of Gita enjoyed by the wise"

 

sarvOpanishad gAvO dhOgdhA gOpAla nanadana: /

 

pArthO vatsa: sudheer bhOkthA dhugdham GitAmrutham mahath //

 

If GitAmrutham is "Cow's milk", then "GOdhAmrutham" is "Mother's

milk" which we all know gains precedence over cow's milk because it

is scientifically proved to contain all the nourishing ingredients.

Also, mother's milk is so rich in content and easily digestible that

it can be enjoyed by everyone including dumbos, not merely the wise.

 

10. Let us see to whom "Bhagavad Gita" was advised. It was for one

person, Arjuna. with utmost caution that the supreme secret, the most

esoteric of all truths was advised to him because he was extremely

dear to KrishNa.

 

"sarva guhya thamam bhooya: sruNu mE paramam vacha: /

 

ishTOsi mE dhriDam ithi tathO vakshyAmi thE hitham // (18.63) and

 

that the secret should not be revealed to one who lacks penance, nor

to one who is wanting in devotion, nor even to one who does not lend

a willing ear and in no case to one who is jealous of the Lord.

 

Idam thE nAtapaskAya nAbhakthAya kadhAchana /

 

na cha susrooshavE vAhym na cha mAm yObhiyasooyasthi //

 

It is only by extension and extrapolation that we claim that under

the pretext (vyAjam) of Arjuna, Lord KrishNa was advising all mankind.

 

On the other hand, "GitAmrutham", was advised to the lakhs of GOpis

(shODasa Stree sahasreshu) in the spirit of "kooDi irundhu kuLirndhu"

as a kind of community or social service. It would be more

appropriate to hold that "GitAmrutham" was truly meant for a

considerably broader spectrum of audience including the infinite

generations to come, including us.

 

11. Let us take the message that runs through the "Bhagavad Gita".

Basically, it was a call to Arjuna to "Kill the enemies". In

Bhagavathi Gita", KrishNa appears as "kooDArai vellum Seer GOvindan" -

(winning over enemies). The same KrishNa in "Bhagavad Gita" appears

as "kooDArai kollum GOvindan" (destroyer of the enemies). In fact, He

himself admits that He had already killed them all and Arjuna was

supposed to take the credit for the killing.

 

12. Let us consider the location where "GitOpadEsa" was delivered. It

was right in the midst of tumult and turmoil of a rambunctious,

boisterous, battleground at the time of the great Armageddon - a

situation least conducive for any fruitful and meaningful

philosophical deliberations.

 

The advice in "Bhagavathi Gita' took place in the halcyon hamlet, in

the serene and sylvan surroundings of AayarpADi - where peace and

tranquility prevailed - an ideal situation for any advice to get

registered in one's mind.

 

13. "Bhagavad Gita" was primarily meant for Arjuna, the bellwether

Kshatriya who had to be reminded of his duties as a warrior who came

obviously to fight but would not.

 

"Bhagavathi Gita" was meant for the rustic, bucolic folk, so innocent

as literally not to know the distinction between the left and right

hands (iDakkai valakkai ariyAtha iDaippeNgaL). Their only thought and

preoccupation was the remembrance of KrishNa (KrishNa smaraNam). Like

NammAzhwAr, " the food they ate, the water they drank and the betel

they chewed everything was KaNNan" (uNNum sOrum, parugu neerum

thinnum vetrilaiyum ellAm KaNNan). It is said that when they were out

to sell their wares (yogurt and milk) they used to say - "Anyone home

to buy KaNNan, to buy GOPAlan", while all they meant was 'yogurt and

milk". They were so engrossed in the thought of KrishNa; absolutely

no harm to anyone ever crossed their minds.

 

14. In a sense, we may say that "Bhagavad Gita" emphasized the

negative aspects arising out of dereliction of duties.

 

"Bhagavathi Gita" resounds with positive and optimistic thought

throughout- a cornucopia of fecundity and utmost felicity.

 

Some people gleefully criticize ours as a religion of abnegation, of

escapism, a negative religion of the recluse which always emphasized

on the ' other worldly' with scant regard for what we need ' right

here and now in this world '. They fancy that ours is a religion of

rigor, regret, remorse, repentance and renunciation that takes away

all the joy out of life rendering it a saga of ' sack cloth and

ashes ' all the way.

 

We would advise them to read ANDAL's Tiruppavai.

 

TiruppAvai shows how ours is the first and foremost religion, which

has the practical wisdom and pragmatism to recognize the purpose of

life both ' here and the hereafter'. TiruppAvai laid down the

principles and practices to make life on earth enjoyable, meaningful

and worthwhile - while unfolding the 'after-life' scenario in equally

vivid expressions.

 

Let us see some of her positive expressions-

 

Selva Sirumeergaal: Dear darling prosperous girls;

 

Vaiyathu Vaazhveerkaal : You who have come to live and prosper in

this world;

 

Neengaatha Selvam Niraindhu : Securing bliss that does not diminish;

 

Vaazha Ulaginil Peithidaai: Rains that pour life into us ;

 

Poya Pizhaiyum Pugu Tharuvaan Ninranavum Theeyinil Thoosu Aagum: The

Sanchita and PrArabda Karmas extinguished like dirt burnt by fire;

 

Ullam Pugundhu Kulirndu: Entering the mind to make it cool and

pleasant;

 

Naayakap Penn PillAi : O! Leader among womenfolk;

 

Tesam Udaiyaai: O! Shining one;

 

KOdhukalam Udaiya Paavaai: Lady full of hope and enthusiasm;

 

Selvap Pendaatti: Dearest spouse;

 

Nar Chelvan Nangaai : Daughter of the prosperous one;

 

POdharik KaNNinaai: O! You who have eyes like the honeybees lying on

flowers;

 

Elle! ILam KiLiye! : O! Parrot like beauty!;

 

TiruThakka Selvamum Sevakamum Yaam Paadi Varuthmum Theerndu Magizhndu

 

By praying for undiminishing wealth and eternal service, we can get

rid of our grief and enjoy happiness;

 

Koodaarai Vellum Seer GOvinda! : GOvinda who can win over even

dissidents;

 

Unthannodu Uravel Namakku Ingu Ozhikka Ozhiyaadu: Our relationship

with you here and hereafter can never be severed;

 

Enraikkum Ezhezh Piravikkum Unthannodu UtrOme AavOm : We will be with

you ever and anon through any number of lifetimes;

 

Engum Thiru Varul Petru Inburuvar: You will obtain the grace of

Mother Goddess MahAlakshmi and enjoy life forever.

 

15. In "Bhagavad Gita", having exhausted all arguments and

explanations, the Lord had to reveal His universal form (Viswaroopam)

to convince and pressurize Arjuna to come around. Only after

witnessing this with the divine vision (divya chakshus) granted to

him, did Arjuna actually surrender. No such gimmicks, no such

stupendous feats were needed for the GOpis who had acquired natural

realization with aplomb and spontaneity.

 

16. Thus, it was with great difficulty that the Lord could careen

Arjuna into dedicating himself to the Lord's will and was practically

forced to surrender after much argument.. For "GOdhapirATTI", this

dedication came naturally by without any inducements, asservations

and cajoling.

 

17. In "GitAmrutham", the Lord gave Arjuna '"friendly advice" as

a 'mentor' to his "chela".

 

In "GOdhAmrutham" the friendly advice was absolutely convivial and

endearing as between peers.

 

18. In "GitAmrutham", the Lord had to wrap up his peroration with a

promise that He would free Arjuna from all shackles (aham tvA sarva

pApEbhyO mOkshayishyAmi) and further reinforce it with a

reassurance " Do not grieve" (mA sucha).

 

In "GOdhAmrutham" ANDAL literally compelled the Lord to keep up His

plighted word (nennalE vAi nerndhAn etc), perhaps, a promise she as

Bhoodevi had wrested from Him in VarAha AvatAra.

 

19. Is not Lord KrishNa considered as "MArgazhi" among the months?

ANDAL and her companions commence their vow (vratham) celebrating

this very "MArgazhi". To what end? To lead them on to "Thai" month,

which is said to open up the way to liberation "Thai pirandhAl vazhi

pirakkum") is a popular saying.

 

CONCLUSION

 

Veda VyAsa, after describing the Gita in the MahAbhAratha, said in

the end

 

"The Gita should be "carefully studied" (i.e.) after reading the

text, its meaning and its ideas should be gathered and held in the

mind. It emanated from the lotus-like lips of BhagavAn VishNu Himself

from whose navel sprang the lotus. What is the use of studying the

other "elaborate" scriptures?"

 

(Vide page 5 of "The greatness of the Gita" by Sri Jayadayal Goyandka

in "The Bhagavad Gita, the Song Divine" published by Gita Press,

Gorakhpur, India, 29th Edition in 1992)

 

GitA sugitA karthavyA kim anyaih: sAstra vistharaih: /

 

YA swayam padmanAbhasya mukha padmAth vinisruthA //

 

There are several points to be noted in this connection:

 

(i) Veda vyAsa was cautioning against the study of other elaborate

scriptures, not this sweet, short, pithy, delectable Srisookthi of

TiruppAvai.

 

(ii) The very same Lord has also said that His Bhaktas are dearest to

Him, indeed His very own Self.

 

tEshAm jnAni nitya yukthaEka bhakti visishyathE /

 

priyO hi jnAninOthyartham aham sa cha mama priya: //

 

ANDAL is the foremost jnAni and Bhaktai of the Lord and, therefore,

dearest to Him. He cannot be jealous about any praise to her. On the

other hand, this would make Him proud to hear the glory of His

Bhaktai. This once again proves that "BhAgavata AbhimAna" is more

welcome to the Lord than "Bhagavad AbhimAna". Did not Swami Desika

hold that "BhAgavata kainkaryam" is the farthest aspect of "Bhagavad

kainkaryam" in the "PurushArtha kAshTa AdhikAra" of his Srimad

Rahasya Traya sAra?

 

(iii) ANDAL is not only His Bhaktai but is also His Consort,

BhoodEvi. Bhagavathi is thus equal to BhagavAn Himself. Therefore,

the Lord would only be proud to hear about the glory of His Consort.

 

(iv) ANDAL is also an AchArya in her own right, if the word is taken

to mean "one who not only removes the darkness of ignorance (gu =

darkness +ru = destroyer) but also one who shows right conduct not by

precept alone but by setting an example (Acharathi).

 

Thus, ANDAL combines in herself a happy blend of the roles of

Bhagavathi, BhAgavathai and AcAryatva - all woven into Her

personality, so that it becomes not only our privilege but also our

duty to celebrate Her glory.

 

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