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sri:
Dear Devotees: Please accept adiyEn's humble pranams:
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Tele-Bridge # 512-225-3050 Code: 91544# (*6 to mute/unmute your telephoneline) 
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Sunday 30 Mar 5PM to 6PM CST : Thiruppavai: Acharya Param (No -Charge)
Please print the following to refer to during the upanyasam.
=============================================================
The short synopsis presented below is intended to serve as notes for this 
lecture. The synopsis is divided into three parts. The first part providesa 
word by word translation of the text; the second part provides a contextual 
meaning as it pertains to how the verse can be applied to the general meaning. 
And, the last part of the text goes into detail on how this same verse can be 
experienced from the perspective of AchAryaparam.

THIRUPPAVAI: Acharya Param Sri V P S Varadan Swami

The classic Tamizh poem ThiruppAvai of Sri Goda Devi, or AndAl as she is called 
in Tamizh, is the most well-known among the 4000 hymns of the AzhvArs. It is 
recited in homes and temples by followers of Sri Ramanuja throughout the world, 
every day. And once a year, during the month of mArgazhi (dhanUrmAsa, 
mid-December through mid-January), it becomes the central focus for the 
month-long celebration leading up to pongal (sankrAnthi, the Festival of the 
Winter Harvest).  

Throughout the centuries, our AchAryas have provided us with several authentic 
interpretations on the inner meaning of these beautiful thirty verses. One 
unique interpretation is from the perspective of AchAryaparam (The Greatness of 
the Teacher), in which it understood that each of Sri AndAl's stanzas praised 
the glory and qualities of the AchArya and the benefits which will accrue to 
jIvas due to his grace. It is also clear that since all AchAryas of the 
SriVaishnava faith regard themselves only to be servants to the Lotus Feet of 
Sri Ramanuja, the noble word 'AchArya' can be taken to refer to Bhagavad Sri 
Ramanuja himself.  

It should be noted that the although the time that AndAl lived on earth was 
several centuries before Sri Ramanuja, her experience of the Divine was such 
that it not only conveyed her love and devotion to the Lord, but also the 
expectation that He would one day bless the earth with such a Great Soul.  

The renowned scholar and vidwAn (Maestro) of KanchIpuram, Sri PrativAdi 
BhAyankaram Annangarachariar Swamy, has interpreted the entire ThiruppAvai from 
this perspective of praising the glory of Acharya. 

For convenience during the Lecture for devotees to follow the upanyasam, the 
words or group of words from the 13th verse of ThiruppAvai are taken one be 
one.  
The literal meaning is provided first, followed by the esoteric meaning.

======================================================
ThiruppAvai AchArya Param 
pAsuram 13: pulinvAi keendanai

In continuing the series of discourses on ThiruppAvai from the perspective of 
AchAryaparam, the greatness of AchArya, we will now examine pAsuram 13, pulivAI 
keendAnai. The short synopsis presented below is intended to serveas notes for 
this lecture. The synopsis is divided into three parts. Thefirst part provides 
a word by word translation of the text; the second part provides a contextual 
meaning as it pertains to how the verse can be applied to the general meaning. 
And, the last part of the text goes into detail on how this same verse can be 
experienced from the perspective of AchAryaparam.

Literal meaning:

pulinvAI keendAnai the one split open the mouth of the bird
polla arakkanai the bad rAkshasa (one of demoniac temperament)
killik kalaindAnai removed by the nails
keertimai praises
padipOI go around singing

pillaigal youngsters
ellArum all of them
pAvaik-kalam sanctum or altar
pukkAr reached
veli ezhundu Venus has risen
vyazhan urangithrru Jupiter has set

pullum birds
silambina chirping
kAn look
podarik-kanninAI a girl having soft deer like eyes that are like a delicate 
flower
kulla kulira deep and chilly
kudAInthu swinging
neeradAdhe without taking a bath

pallik-kidatthiyo lying in bed
pAvai damsel
nee- you
nannAlAl good day
kallam thavirndu- forsaking the cheating nature
kalandu freely mix

Contextual meaning:
================

pulinvAI keendanai Lord Krishna, the killer of the demon BakAsura
polla arakkanai the bad rAkshasa Ravana
killik kalaindAnai who was effortlessly killed by Sri Rama
keertimai praises
padipOI go around singing

pillaigal gOpikas, residents of Vrindavan
ellArum all of them
pAvaik-kalam rendezvous point (where the idol is kept or the meeting place)
pukkAr reached
veli ezhundu day break
vyazhan urangithrru setting of the night

pullum birds
silambina making noises
kAn can't you see
podarik-kanninAI a girl having soft deer like eyes that are like a delicate 
flower
kulla kulira playing in the deep water and enjoying its brisk chill
kudAInthu playing for long in the water
neeadAdhe without taking a bath

pallik-kidatthiyo lying in bed
pAvai dear gOpika
nee- you
nannAlAl this is a good day
kallam thavirndu- leave your hesitations
kalandu freely mix with other friends

AchAryaparam:
===============

Pullin vai keendAnai keerthimai pAdip poi; polla arrakkanai keerthimai padip 
poi :

The disciples of Sri Ramanuja are proceeding to the lecture hall to hear his 
teachings. On the way, they start praising the achievements of their belovd 
AchAryan. As Lord Krishna tore the beaks of BakAsura and killed him, 
SriRamanuja shut the mouths of the ?asura (non-vedic) scholars? of Buddhism, 
Saivam, Samanam, Soonyavadhies etc., by his authentic interpretation of Vedas 
and killed their philosophies. Similarly, in Rama AvatAra, the rAkshasas were 
killed by the Lord. Rama struck down the evil rAkshasa Ravana aseffortlessly as 
one could tear grass with one's nails. Similarly, Sri Ramanuja easily wiped out 
the enemies of Vedic religion by expounding the philosophy of Visishtadvaita. 
These are the discussion topics for the devotees who are walking towards the 
lecture hall. 

pillaigal ellArum pAvaik-kalam pukkAr:

pAvaik-kalam the lecture hall
pillaigal ellArum all the disciples
pukkAr having reached

All the sabrahmachArigal (good disciples) have reached the abode of the AchArya 
to hear his teachings.

veli ezhundu vyazhan urangithrru:

When day breaks, darkness gets expelled and light is restored. In the same 
vein, ignorance is removed and knowledge is gained by hearing and learning 
about the essential teachings of the Vedas and sAstras from the AchArya. 

Pullum silambina kAn:

BhAgavathas and disciples are calling out the praise of Acharya. The comparison 
to bird calls is further understood when we expand on that idea in knowing that 
there are four different types of birds that are being considered, the lark, 
the crane, the swan and the eagle.   

The lark is famous for its sweet voice. The crane is known for its ability to 
steadfastly focus on its object. It is said that a swan is capable of 
separating milk from a mixture of milk and water. The eagle, in reference 
toGaruda, serves the Lord as carrier, flag, a cushioned chair (since the Lord 
rides upon him when he serves as a vehicle), servant and friend. Similarly, the 
voices of bhAgavathas are sweet like the lark, their focus on the subjects 
taught is like the crane; they are capable of grasping the essentialteachings 
from the AchArya, leaving the less important ones, just as a swan separates 
water from milk; and are always ready to serve the AchArya and other devotees 
in different capacities. Thus, the qualities of the disciples are described 
here.

Podarik-kanninAI:

The Sanskrit word ?podam? has become ?podhu? in Tamil language. ?Podam? means 
knowledge. ?Hari? means grasping. ?Kan? refers tothe interest shown. 
Consequently, what is being referred to here is one who shows keen interest in 
acquiring knowledge. In this context it is a disciple.

kulla kulira kudAInthu neeadAdhe

'Neeradugai' means bathing. Bath refers to learing or acquiring knowledge. 
?KudAInthu neeradugai' means searching the inner and deeper meanings of the 
Vedas and Divya Prabandas in every nook and corner and collecting them without 
leaving even one. This quality is attributed to the disciple. By learning the 
different aspects and meanings of the Rahasyas etc., the disciple develops a 
cool and serene mental make up which is indicated by the work ?kulirnthu? 
(chilly). The way in which the disciple should learn is elaborated here.

Pallik-kidatthiyo:

?Palli? when used in this context is a school, a place of learning. ?Kidathiyo? 
means immersed in learning. The disciple is fully immersed in the desire to 
learn from his Acharyan.


PAvai:

?PAvai? can be equated in this context to 'pathumai', a statue. A statue is an 
inanimate object that will remain in a place wherever it is kept. It will not 
question why it has been kept in a particular position or in a particular 
place. It is entirely dependent on its master for all its positions. This 
quality is known as ?para-than-thri-yam?. This is the essential quality of the 
soul, to be completely dependent upon the Lord and His Devotees. The disciples 
possess this quality in abandance. So they are addressed as 'pAvai'.

nannAlAl

The day on which the disciples meet their Acharyan to hear his teachings is 
considered as a good day. A good day represents the day that we will awaken to 
the realization of the nature of this world, the nature of God, the nature of 
soul, the surest path to reaching God, and the possible obstacles in reaching 
Him. This is termed as ?artha panchaka jana?   
 
kallam thavirndu kalandu:

'Kallam' in this context means mental reservation. Reflecting on and enjoying 
the auspicious attributes and deeds of the Lord by oneself and hesitating to 
share it with other is 'kallam'. Devotees should give up the habit of seeking 
this divine pleasure alone. 

Kalandu:

Rather, they should experience the Lord in the company of other devotees. 

Sri Andal emphasizes that bhaktas should indulge in the experience of Lord or 
learn about Him in the company of other devotees. This is one of the 
keymessages of this pasuram.

In summary, Sri Andal addresses the AchArya, Bhagavad Sri Ramanuja, who is 
always sincerely interested in acquiring more and more knowledge on Vedanta, 
and who has submitted himself to the Lotus Feet of the Lord such that he can 
give upadEsa (instruction) to the disciples so that they can learn the inner 
meanings of the Vedas, Divya Prabandham, and the inner meanings of the Three 
Secrets, the Rahasya Mantras. She also described the qualities of the disciples 
who always praise the qualities and achievements of the AchArya, who can be 
likened to having qualities of a lark, a crane, a swan, and an eagle. The axim 
that the pleasure of enjoying the Lord's gunas (auspicious qualities) and deeds 
in solitude to be given up in favour of doing the same in the company of like 
minded people, fellow devotees, is also stressed. The day we reach the lotus 
feet of Acharya and hear his teachings is considered as good day for the 
disciples.

In this pasuram and in the previous pasuram,?kanaithu illam kaatru erumai', 
reference has been made to Lord Rama by Sri Andal. This has created an 
enjoyable debate in the AiyappAdi, Vrindavan. This debate will be 
addressedduring the lecture.

An interesting side note. Per swApadEsam (long standing traditional 
interpretation of the inner meaning), Sri Tondaradippodi azhvAr is awakened in 
this pasuram.According to Jeeyar School, Sri TiruppanAzhwar is awakened in this 
pasuram. According to Guru Paramapara (the Lineage of Teachers), the Acharya 
UyyakkondAr, who is also known as Pundareekaksha, is the one who isbeing 
"awakened" here.

Edited by Sri Mohan Sagar: Editor Vedics Mag: 
http://www.vedics.net/magazine/index.html

On-line VEDICS calendar at : http://www.calsnet.net/vedics
All times are based on CST. 





Azhvar Emberumanar Jeeyar ThiruvadigalE sharanam

adiyEn rAmAnuja dAsan 
Mukundan Vangkipuram Pattangi 

http://www.radioramanuja.com http://www.vedics.net


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