SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ============================================================= SRI RANGA SRI VOL.07 / ISSUE # 06 dated 15th December 2005 ============================================================= IN THIS ISSUE: EDITORIAL: AN INTRODUCTION TO POSTINGS ON TIRUPPAVAI (AVATARIKAI) [This posting has become a bit too long because it comprises the contents of 2 lectures on Avatarikai. Sorry for the inconvenience] ============================================================= ISSUES RELEASED So far, 182 Regular issues of SRS have been released apart from Special Issues: 27 Issues of Vol. 1 15 Issues of Vol. 2 42 Issues of Vol. 3 35 Issues of Vol. 4 28 Issues of Vol. 5 30 Issues of Vol. 6 and 05 Issues of Vol. 7 Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= EDITORIAL Dear Bhagavatas: You will remember that during the month of Maargazhi ? Thai last year, Bhaagavatas living in and around Atlanta area arranged for 9 of my lectures on Tiruppavai through Conference call. They were delivered at 9 week ends, each covering about 5 pasurams + 2 Avataarikai at the beginning and concluded with 2 more dealing with Nachchiyaar Tirumozhi and Bhoo Sooktam, Bhoo Sthuthi, Goda Sthuthi etc. Quite a few of you joined the Conference on most of the occasions and favored me with your kind feedback. The lectures were recorded and hard copies thereof printed out. By way of refreshing the memories of those who joined and by way of making available the material for those who could not, we propose to post them in ?Sri Ranga Sri? Journal ? on ?one-a-day? basis from tomorrow starting with Paasuram # 1 ?Maargazhi ThingaL?. Along with the above, we will also provide an English Verse translation of each Paasuram by Ms. Shobha Ramaswamy from her booklet ?Sri Andal?s Thiruppavai- The Song of the Maidens? sponsored by Coimbatore Thiruppavai Committee and Surya Prabha Mills, Coimbatore. The author in her preface says that ?Bhavan?s Journal? also serialized the whole work during December 1996 and January 1997. Asmad Acharyan, Srimad Andavan, Poundarikapuram Swami Asramam, Srirangam had earlier presented a copy of this publication for being featured in ?Sri Ranga Sri?. I am sure you will enjoy the translation as well because ?it retains the lyrical purity and spiritual tone of the original?. Today, we present the Avataarikai part (Introduction dealt with in Lectures 1 and 2) for your kind perusal. Hope you will enjoy the same and send me your valuable feedback. It is proposed to bring out the series in a booklet format for sale later. The entire sale proceeds thereof will be donated to Divyadesams consecrated by Azhwars but which are today languishing for want of funds even for Deepam, Vastram and Naivedhyam etc. Dasoham Anbil Ramaswamy =================================================================== AN INTRODUCTION TO POSTINGS ON TIRUPPAVAI (AVATARIKAI) Lecture # 1 =================================================================== If Bhagavad Geetha is called ?GeethOpanishad?, Andal?s Tiruppavai is ?GOdhOpanishad?. If Sri Andal merged with Lord Sri Ranganatha at Srirangam, let us at least enjoy immersing ourselves in her great Tiruppavai, the ?Song Celestial? In another sense also, it is appropriate because both the Upanishads proclaim the secret and efficacy of ?SaraNAgathi?- the former in BhagavAn?s words and the latter in Bhagavathi?s words. As Swami Desika has mentioned: ?mounAn mukharayanthi GuNAs TvadheeyAh?, the perennial spring of Anubhavams that gushes forth when we experience the profound esoteric content of Andal?s Tiruppavai , even a mute person like me feels compelled to place before you a few ramblings on the subject! Anything that is correctly stated is due to the grace of my Achaaryas, H.H. Srimad Gopala Desika Maha Desikan Swami of Poundarikapuram Andavan Asramam and Prakritam H.H. Azhagiya Singhar of AhObila Mutt who initiated me into these studies. All errors of commission and omission are entirely mine and I seek your indulgence in forgiving me for the same. As I commenced writing about Andal, I was so daunted by the explosion of informational, inspirational and interpretational material gathered over a whole lifetime ? (i) From the 'in camera closed circuit' KAlakshEpams from our Achaaryas like H.H. the Jeeyar, Ahobila Mutt, Srirangam Srimad Andavan (Tirukkudantai) and Andavan Swami of Paundarika puram Asramam (both in their Purva ashramam and after their Sannyasa Sweekaranam) explaining the inner meanings, (ii) From the religious Pravachanams of scholars like Abhinava Desika Uttamur Swami, Srivtasaankaachaariar Swami, Santhana Gopaalaachaariar Swami, Tirukkallam Swami, Prathivaadi Bhayankaram Swami, KarappankaaDu VenkaTaachaariar Swami, VelukkuDi Varadaachaariar Swami and (iii) Through the more open ended Hari Katha KaalakshEpams of Srirangam Sadagopaachariar Swami, Embaar Vijaya raghava chaariar Swami, Annaaswami Bhagavatar (with Chapplaakattai, Jalra, Harmonium / Tamboor, Assistant singer ? Pinn-paattuk-kaarar et al). It is impossible to cover all of the above due to the vastness of resource and absolute lack of my capacity; it is proposed to bring to light some of the nectarine Nirvahams of Poorva and Prakritam Acharyas on the nuances contained in this masterpiece of spiritual outpouring. Diwali and Holi may be the time for revelry and merriment but the whole of Margazhi is surcharged with an aura sober and serene, and an era of spiritual awakening and awareness. Come Margazhi! In almost all temples in every county of every town or city in the whole of the Tamil speaking world, the morning air is filled with a spiritual resurgence, what with the recitation of Tiruppavai (and as a late and perhaps an 'after thought addition', of Tiruvembavai also) reverberate through loudspeakers, broadcasts and telecasts and Bhajans by groups of devotees moving from street to street in the neighborhood. Though regarded as a ?Sunya Maasam? when routine study of scriptures is suspended, only Tiruppavai is exceptionally allowed. Breathtaking expositions of the esoteric meanings of the work explained by experts fill the day deep into the late hours. Students of our religious classes would form into groups to attend these discourses in various locations and overlapping timings with tape recorders, notebooks etc (like news reporters), pool the materials and compare the information in joint studies. That is real and fruitful utilization of one's time REAL Kaala-kshEpam. Oh! How we miss the thrill and joy of these experiences! Tamil literature bristles with love lores employing techniques such as Thoodu and MaDal. MuthoLL Aayiram and Sanga literature which depict the distinguishing feminine aspects as Achcham (fear), NaaNam (shyness), MaDamai (Innocence) and Payirpu (Exclusive single minded devotion), the physical changes wrought by the joys of union with and the pangs of separation from the beloved etc and even Srimad Valmiki's Ramayanam takes a back stage in relation to the portrayal in the Divya Prabandhams which exalt love and ennoble the soul, combining linguistic, scenic and sense effects and blending the mundane with the divine. Devotional poetry spontaneously emerging from a God infatuated heart like that of GOdha, the sweetheart of Krishna, is sure to contain much more than what appears on the surface. In Tiruppavai and Nachiar Tirumozhi, generations of Acharyas and other scholars have been and still are seeing new meanings and fresh beauties. And, the two provide an inexhaustible goldmine of such delectable material and an incomparably rich fare. What is said of Vaalmiki applies with equal force to Godha . "Tad Upagatha Samaasa Sandhi Yogam, Sama Madhuropana Artha Vaakhya badham" For her, the words fall in place so inimitably, that you cannot alter even a comma or a semicolon without damaging the beauty and style of poetry or the depth and sense of the sentiments expressed. We are simply carried away by the torrential flow of Nachiyaar expressions into the unfathomable depths of her love; she not only loved also wedded the Lord. Nachiyaar 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 and had to simulate a ?Naayaki bhaava? (the role of a lady love), since she was herself a woman, the bhaava came to her naturally. Her only ambition was to marry Lord Ranganatha. While Nammaazhwar'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 (vEdam anaithukkum vithu Aagum) What it does? It can destroy all our sins (pAthakangal Theerkkum) It can show us the way to Moksham (Paraman aDi kATTum) - All in simple, chaste, Tamil. ===================================================================== AN INTRODUCTION TO POSTINGS ON TIRUPPAVAI (AVATARIKAI) Lecture # 2 ===================================================================== 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". Some of 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, which 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 Azhwaars themselves. Unlike the other Azhwaars 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 NammAhzwAr'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 GOpaala 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. -------------------------------------------------------------------- 20. 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. ================================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================= ------------------------ Yahoo! Groups Sponsor --------------------~--> Join modern day disciples reach the disfigured and poor with hope and healing http://us.click.yahoo.com/lMct6A/Vp3LAA/i1hLAA/VkWolB/TM --------------------------------------------------------------------~-> Yahoo! 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