sri: Dear Devotees: Please accept adiyEn's humble pranams: ============================= Tele-Bridge # 512-225-3050 Code: 91544# (*6 to mute/unmute your telephoneline) ============================= 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 [Non-text portions of this message have been removed]
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