Thiruppavai – Goda’s Gita: Thiruppavai - Goda's Gita, #1

FOREWORD

It gives me immense pleasure to write the foreword to this wonderful commentary which is a compilation of all that is the best in all the classical commentaries of THIRUPPAVAI and also lecture by authentic scholars on Thiruppavai by Ms Swetha Sundaram. She also underwent a kalakshepam of the commentary of Periyavachchan Pillai the Three Thousand Padi on Tiruppavai to enrich this work.

Though there are many books on Aandaal Nachiyar's Thiruppavai, this book thus stands out as a unique one as it encompasses all the commentaries extensively in one place.

Francis Bacon says:

Some books should be tasted, some devoured, but only a few should be chewed and digested thoroughly.

This book, no doubt, belongs to the third category.

I was very much elated on viewing the author's way of presentation and her pragmatic approach to the chaste verses of Aandaal.

Her interest in studying our ancient scriptures is worth mentioning. She is also learning the works of Bhagavad Ramanuja.

She has published many other books on various subjects like Krishna – The Butter Bandit, Green Banana & Lentil Diet, etc which are both informative and educative.

I convey my best wishes to the author and am sure she will get the blessings of Aandaal and Her elder brother Bhagavad Ramanuja.

I am sure, the readers of this book will have a wonderful and sui generis experience of Thiruppavai.

Yours sincerely,

V.S.Karunakaran.

Foreword

Durmukhi Samvatsaram ,Vrucchika Maasam

Kaisika EkAdaSi , GitA AvatAra Jayanthi dinam

December 10, 2016

I am happy to respond to the request of Kumari Swetha Sundaram of Calgary, Canada to write a foreword for her excellent book Thiruppavai – Goda’s Gita, ANDAL’S Celestial Song on the divine ThiruppAvai Prabhandham of the Soodikkoduthta NaacchiyAr from Srivilliputthur.  She is the foster daughter of PeriyAzhwAr.

ThiruppallANDu prabhandham of PeriyAzhwAr is considered as the essence of PraNavam and ANDAL's Thiruppaavai is recognised as the quintessence of namO NaarAyaNAya sabdham. Together, ThiruppallANDU and ThiruppAvai constitute thus the Maha Mantram of  AshtAksharam.

Kumari Swetha is from an AastikA Family in Srirangam and is a devoted Sishyai of Sri AhObila Matam AchArya paramparai. She is a skilled  Instrumentation and Controls Engineer by profession and is working in Calgary, Canada for an Oil and Gas Engineering Corporation. She has links to SuNDapALayam U.Ve. RamabhadrAcchAr  Swami and KozhiyAlam Swami Vamsams on her parents' side.She has received SamASraYaNa –BharanyAsa anugraham from HH Srimad Ranganatha Yateendra MahA Desikan, the 46th Pattam  Azhagiyasingar and the current pontiff of SrI Ahobila Matam.

Kumari Swetha Sundaram is an avid reader of our sampradhAya Grantams and attends many KaalakshEpams as well as santhai classes of illustrious Sri VaishNava AchAryAs and Scholars via skype. She has written an eminently readable book entitled KrishNa the Butter Bandit . It has been well received.The current book on Thiruppaavai released by her is based on the distillation of the essence from her notes from the Marghazhi UpanyAsams of renowned AchAryAs like Srimad Mukkur Azhagiyasingar , Srimad Villivalam Azhagiyasingar , Thirukkudanthai Andavan , Sri U.Ve Mukkur Lakshmi NarasimhAchAr of MattappaLLi AasthAnam and the author of Godhayin Paathai , Sriman U.Ve NavalpAkkam VaasudevAcchAr Swamy ,Sriman Villur NadathUr KaruNAkarAcchAr Swamy and many others. She has also benefited from the attendance of Santhai classes on Swamy Desika StOtra Grantams and divvya Prabhandhams. Currently, she is attending the Kaalakshepam classes on Sri BhAshyam conducted by U.Ve. Sriman Karunakaracchar Swami. Kumari Swetha Sundaram is sharing the excerpts from the Thiruppavai UpanyAsams of legendary AchAryAs and has brought out their rich anubhavams and interpretations of literal and esoteric meanings of the words and groups of words chosen by ANDAL for the Thirty paasurams of Her Sanga Tamizh Prabhandham of ThiruppAvai.  This kaimkaryam on the part of Kumari Swetha Sundaram is a welcome illustration of her success in keeping up with our rich traditions of Ubhaya Vedantham while pursuing a busy career in Engineering. It is my pleasure to congratulate Kumari Swetha for her outstanding initiative to bring out this rich monograph and wish her all success in releasing it. The First of the six volumes on Thiruppavai by Kumari Swetha will be released in a few days to celebrate the arrival of this year's Marghazhi Thiruppavai season. This would please our Thiruppavai Jeeyar, GodhAgrajar, Parama Krupa nidhi, AchArya Ramanuja, whose Millennium Thirunakshatram we are celebrating now. 

ThiruppAvai has 30 Paasurams and it is eulogised as GodhOpanishad since it summarises the sacred meanings of the Upanishads. Govindan, the object of ANDAL's worship in ThiruppAvai has blessed us with Srimad Bhagavad Gita, which contains 700 slOkams. It is also Upanishad Saaram and hence it is revered as GitOpanishad. Both GitOpanishad and GodhOpanishad belong to the noble category of adhyAtmika Saastrams enjoying Bhagavad GuNAnubhavams and the five VedAntic doctrines (artha panchakam) linked to our quest for Moksham. One of the AchAryAs has hence described GodOpanishad as the dispeller of our sins and revealer of the sacred feet of the Lord as our unfailing refuge (பாதகங்கள் தீர்க்கும் , பரமனடி காட்டும் ) . Swamy ParAsara Bhattar expresses his gratitude to Godhai for Her MahOpakAram in his Sanskrit Taniyan through many SaastrA-ordained namaskArams ( गोदा तस्यै नम इदमिदम् भूय एवास्तु भूय: ) . Swami ParAsara Bhattar expressed his gratitude to GodhA for reminding KrishnA about His sworn duties of offering rakshaNam for those who sought the refuge of His sacred feet instead of lazing away His time enjoying the bliss of the lofty breasts of His dear consort , Nappinnai.

ANDAL is an incarnation of BhUmi Devi, who pleaded with Her Lord, JnÃnappirAn ( VarAha  BhagavAn) to bless the suffering jeevans /samsAris through the upadEsam of a laghu upAyam ( easy means) to gain mOksham ( the liberation from the repeated cycles of births and deaths). The ever-compassionate VarAhappirAn responded to His Devi's request blessed the jeevans with VarAha charama slOkam, which is easy to practice for gaining the Parama PurushArtham of Moksham from never ending cycles of births and deaths. BhUmi Devi in Her avatAram as ANDAL expressed Her gratitude to Her Lord through the samarpaNam of the fragrant garland of poems of ThiruppAvai (அரங்கர்க்கு திருப்பாவை பல்பதியம் இன்னிசையால் பாடிக்கொடுத்தாள் நற்ப்பாமாலை ) . 

Our Kasthurirangan married ANDAL at Srirangam and then returned to Srivilliputthur ThirumALikai of His divine consort and the Divya Dampatis bless us now from ANDAL's birthplace.

The essence of ThiruppAvai is that ANDAL observed the month- long Paavai vratam to perform nitya kaimakryam to the Lord and gain the ultimate PurushArtham of gaining the Lord as Her husband. The month chosen to observe this vratam was Maarkazhi. She joined with the young gopa kannikais to observe this noble vratam.

During the observance of this Vratam, ANDAL considered SrivilliputthUr as the AayarpAdi in the north, the girls of Her birth place as Gopis and Herself as one of the Gopis and the temple of Vadapatra Saayee as NandagOpan's home and Vadapatra Saayee as Lord KrishNa Himself. This feeling state ( bhAvanai) ripened and led to the divine thirty paasurams of ThiruppAvai. ANDAL shows us the way to observe the Vratam in a spirit of Bridal Mysticism to gain the Lord's ParamAnugraham to serve Him forever at His Supreme abode.

In the first paasuram of ThiruppAvai, ANDAL invites Her friends to join Her for the observance (anushtAnam) of the upAyam of Prapatti at the lotus feet of Sriman NarayaNan and assured them that they will gain the bliss of MokshAnugraham from their Lord. She instructs that the means and the fruits of their vratam ( PrApya-PrApakankaL) is Sriman NarayaNan alone ( நாராயணனே நமக்கே பறை தருவான்) and as their Saviour , He will grant  them Moksha Sukham and ParipoorNa BrahmAnandam generated by their nitya , niravadhya Kaimkaryams to Him .

Looked at another way, the first Paasuram ( மார்கழித்திங்கள் ) focuses on AshtAshara MahA Mantram and covers its three meanings: ananya Seshatvam, ananya SaraNathvam and ananya PrApyatvam .

The Second Paasuram shifts its focus to the mantra ratnam, Dhvayam, the second of the three rahasyams that are sacred for VaishNavAs.

The third paasuram elaborates on the powerful and redeeming message of Charama slOkam, the third rahasyam blessed to us by one's SdaAchAryan.

The Fourth paasuram is in the form of a prayer to the SadAchAryans to pour down the rain of JnÃnam for Bhagavad guNAnubhavam and gaining the fruits of Prapatti.

The Fifth pasuram houses ANDAL's appeal to her friends to utter ( Cheppu) repeatedly the name of Maayan, Lord KrishNa for Aatma Suddhi ( SrI KrishNAnusamaraNam param) through naama sankeertanam.

There is yet another way of looking at the build up of these Thirty paasurams (viz)., six sets of pentads to understand their focus.

The First set of Five points out the ways to perform the Paavi nOnpu .

The Second set of five Paasurams awakens the gopis, who have recently fallen in love with the Lord.

The Third set of Five awakens five the gopis, who are deeply in love with Lord KrishNa for a long time and invites them to join the Vratam.

The Fourth set of paaurams awaken the guards (Dhvara PaalakAs), NandagOpan, NeeLA dEvi and KaNNan.

The Fifth set of Pentads focuses on the preparations of KrishNa by the gopis to a state in which He can listen to their appeals.

The Sixth/Final set finds Lord KrishNa seated on His simhAsanam to listen to the Gopis and granting them the desired boons.

The 29th and the 30th Paaasurams  ( சிற்றம் சிறுகாலே and வங்கக்கடல் கடைந்த paasurangaL ) are used by us in our daily ThiruvArAdhanams .

The 29th Paasuram of SiRRam SiRukaalE is the last of the Thiruppavai Paasurams, where Andal concludes Her Prabhandham in the role of a Gopa Kannikai describing the feelings of fellow Gopis performing the Prapatti nonpu.

In the 30th and concluding paasuram of Vangak Kadal-kadaintha, ANDAL speaks with Her own voice ( தன்னான தன்மையில் பாடியது).

In the 28th paasuram, the angams of Prapatti were alluded to. The 29th Paasuram houses the Prapatti performed by the Gopis. The 30th Paasuram describes the fruits of the performance of the Prapatti ( phala samarpaNam, Phala Sruti Pasuram). The 30th Paasuram reveals the four kinds of excellence of Thiruppavai Prabhandham ( ப்ரபந்த வைலக்ஷண்யம்). The First of the VailakshaNyam is the excellence of the Subject matter ( Vishaya VailakshaNyam . The second  is the superiority of the author , GodhA PirAtti( Vakthaa Vailakshanyam ) . The third aspect of excellence is artha VailakshaNyam or the special meanings of the Veda Mantrams embedded in the divine Prabhandham . The fourth point of excellence is PrayOjana VailkshaNyam or the excellent benefits arising from the recitation of Thiruppaavai .

We wish Kumari Swetha Sundaram distinct success in bringing out many more books on our noble source granthams like the Current one on ThiruppAvai mined fresh from her rich archives.

NamO SrI Godha sameta Sri Kasturi RanagAya,

Daasan , Oppilaippan Koil Varadchari Sadagopan

Foreword

Swetha's book, thiruppavai-goda's gita is refreshingly different from other books and commentaries on thiruppavai,in the sense it is aimedto capture the imagination of younger generation persons/children, who are inclined to learn about our sampradaya and encourage them to get involved in knowing more about vedanta and spiritual values we stand for. The book is also different in the style/manner it is written -

-story telling without sacrificing essential principles and the objectives mentioned.

-giving quotations with meanings,which elevates the book above mere story-telling.

-easy style of writing and yet managing to display the zeal/passion of the writer swetha,without which inspiration of the readers cannot be achieved .

i consider it a prievelege to write this foreword to such an absorbing endeavour into which swetha has put her heart and soul. Iam sure by the grace of the divine couple and blessings of our acharyas and teachers who have taught and guided us, this pious and noble journey of swetha will be very successful.

sundapalyam Vasudevan

Dedications

I dedicate this book to my acharyans; my spiritual instructors. They are my pillars of support.

LakshmI nAtha samArambhAm nAtha yAmuna madhyamAm |

asmadhAchArya paryanthAm vandhE guruparam parAm ||

The first acahrya in the illustrious Sri Vaishnava Guru Parampara is none other than Lord Srimana Narayana Himself followed by Goddess Mahalakshmi. Our Divine Mother, Goddess Mahalakshmi has taken the role of representing us before the Lord. She argues on our behalf and secures us a place in the eternal abode. She obtained instructions from Lord Sriman Narayana and with His permission, She initiated Sri Vishwaksenar into this Guru Parampara with the sole intention of uplifting us. Sri Vishwaksenar shared the instructions with Sri Nammazhwar. The acharyas, Sri Nathamuni and Sri Alavandar form the centre of the Guru Parampara. Sri Nathamuni was an expert in Vedanta and he was responsible for retrieving the 4000 Divya Prabandham which had been lost to time. He not only retrieved these wonderful works of the Azhwars, but he was also responsible for adding rhythm and music to the compositions. Vedanta and the Divya Prabandham verses are together called as Ubhaya Vedantam. Sri Nathamuni was the first person to become an expert in Ubhaya Vedanta.  He shared his knowledge with his disciples. He taught his nephews to sing the Divya Prabandham verses with tune and beat. This knowledge of the Ubhaya Vedanta was the best thing spread by Sri Alavandar the grandson of Sri Nathamuni. Due to their efforts in reviving the lost Divya Prabandham verses, they form the centre of this Guru Paramapara Lineage and must always be worshipped with respect. After Sri Ramanujacharya, the line continues through the 74 Simhasanadhipadis all the way up to my acharyan and it continues to grow into the longest human chain to guide all of us to the abode of Lord Narayana.

Goddess Mahalakshmi holds the esteemed position of an acharyan. She not only initiated the Sri Vaishnava Guru Parampara through Sri Vishwaksenar but, as Goda Piratti, she taught us the simplest of all means which can be performed easily by us to attain Lord Sriman Narayana through the beautiful verses of Thiruppavai.  I seek refuge under her divine feet and pray for her guidance.

It is indeed a divine blessing that this volume on Thiruppavai was completed this year marking the 1000th year celebrating Acharya Ramanuja’s Jayanthi. I pay my humble obeisance to Sri Ramanujacharya who incarnated 1000 years ago as a beacon to illuminate the divine path leading up to the eternal world of Sri Vaikuntam. He incarnated as the central gem in the heavenly necklace called the Sri Vaishnava Guru Parampara.

yO nithya-machyutha-padaam-buja-yugma-rugma

vyaamOhadas dadhi-tha-raaNi thru-Naaya mEnE

asmath-gurOr bhagavathOsya dhayaika-sindhO:

raamaanujasya saraNau saraNam prapadhyE.

I take refuge under the lotus feet of Sri Ramanujacharyar who is the ocean of mercy. The great acharya is forever infatuated with the lotus-like feet of our dear Lord and considers everything else to be insignificant and equal to a blade of grass. Sri Ramanujacharya revealed to us the Divine Feet of our Dear Lord as the sole refuge.

Swami Vedanta Desikan aptly states in the above verse from Sri Yathiraja Saptathi that Acharya Ramanuja who is the ocean of compassion served Lord Varadaraja of Hasthigiri with pure water from a well. The divine cloud called Varadaraja absorbed the waters of compassion from that Acharya Ramanuja, and showers this supreme grace upon His devotees even today. Swami Ramanuja is hence responsible for the Lord’s Divine Grace to fall upon us. This great acharya taught us the easiest means to attain the Divine Feet of the Lord. Swami Ramanuja is an ocean of mercy to those who come to him with shraddha and also to those who come without shraddha. He blesses everyone without discrimination. Lord Narayana taught Matsya, Hamsa and Hayagreevavatarams but only those people who were present during that period benefitted from His teachings but, Swami Ramanuja’s teachings continue to uplift us even after 1000 years have rolled by since the time when Swami Ramanuja incarnated. The word compassion automatically makes us think about Swami Ramanuja. The philosophy of Acharya Ramanuja has become eternal. By seeking refuge under the divine feet of Swami Ramanuja we obtain Ramanuja ( the younger brother (anuja) of Bala Rama – Krishna). I pray to Acharya Ramanuja to guide me while writing this book.

Ramanuja dhayApAthram jnAna vairAgya bhooshaNam |

srImath vEnkatanAthAyam vandhE vEdhAntha dhESikam ||

I pay my obeisance to Sri Swami Vedanta Desikan. I worship swami Desikan whose contribution to Vishishtadwaita Siddhantam cannot be ignored. He was the receptacle of the mercy of his acharya Sri Ramanuja and is adorned with the jewels of knowledge and detachment. The name Ramanuja in the above verse refers to Swami Desikan’s maternal uncle Sri AthrEya Ramanujacharya popularly known by the name Sri Apullar. The name Ramanuja in the verse can also apply to Acharya Ramanuja.

bhootham sarascha mahaa-dhaahvaya-patta-naadha-

sree-bhakthi-saara-kulasEkhara-yOgi-vaahaan,

bhakthaangirirENu parakaala-yathindra mishRaan,

sreemath paraankusa munim prana-thOsmi nithyam

I pay my obeisance to the twelve Azhwar Sints without whom we wouldn’t have the 4000 divya Prabandham. The Sanskrit Vedas are called as ‘marai" in Tamil because it is not easy to decipher the meaning of the verses easily as they contain many hidden meanings. The Azhwr Saints revealed the meaning of the Vedic Verses in Tamil. They composed the pasurams in such a way that it is easy to understand the meaning of the Sanskrit Vedas. I pay my respect to Pey Azhwaar (mahadaahvaya), Poigai Azhwaar (saras), PeriyAzhwaar (Bhatta nAtha), Thirumazhisai Azhwaar (Bhakthisaara), KulasEkaraAzhwaar, ThirupaaN Azhwaar (YOgivaahaan), Thondaradippodi AzhwAr (BhakthAngrirEnu), Thirumangai AzhwAr (parakAla), Emperumaanaar (Acharya Raamaanuja) KooratthAzhwAn (misrA; disciple of Swami Ramanuja) and NammAzhwAr (parAnkusamuni)

I pay my humble obeisance and dedicate this book at the lotus Feet of my Acharyan HH Srivan Sathakopa Sri Ranganatha Yathindra Maha Desikan the 46th pontiff of Ahobila Mutt. I am blessed to have the 46th Srimath Azhagiya Singar as my acharyan. Srimath Azhagiyasingar is endowed with compassion and is a brilliant Vedic Scholar as well as an authority on Dharma Saastram. Srimath Azhagiya Singar is also fluent in a number of languages. Srimath Azhagiyasingar radiates ‘vatsalyam’ on his disciples. Vatsalyam is a Sanskrit word which depicts the love shown by a parent for his/her child like the way in which a cow showers affection on its calf; it is impossible to find an English word which truly conveys the sentiments conveyed by this Sanskrit word.

In this period of the kali yuga, our acharyans are the Prathyaksha Deivam (God appearing in person). The qualities of good acharyans are described by the Thiruppavai Pasuram Erra Kalangal.

Our acharyans are not only excellent preceptors but are also excellent disciples who delve deep into the Sri Sookthis composed by their acharyans before instructing us. This quality is conveyed by the line marrade pal soriyum vaLLal perum pasukkaL. Our acharyans are the sath-sishyans (good disciples) who shower their experiences on the auspicious qualities of Perumal as learned from their acharyans. They shower the milk of knowledge upon us. Like milk which is white, the knowledge they impart us is pure. By this way, they ensure the continuity of the Sri Vaishnava Guru Parampara. They make an effort to ensure that their disciples get an opportunity to learn our philosophy. Even if the disciples don’t come to them, the acharyans go in search of the disciples and slowly induce the desire in the disciples to learn about our sampradayam. Sage Vaisampayana practised this when he went to the court of King Janamejaya and slowly aspired the king to listen to the Mahabharata. Likewise, Sri Manakkal Nambhi went in search of his guru Nathamuni’s grandson Yamunacharya who was a king and turned the mind of Sri Yamunacharya towards the Lord. The efforts taken by Sri Manakkal Nambhi turned Sri Yamunacharya into Swami Alavandar.

Like Sage Vaisampayana and Sri Manakkal Nambhi, my preceptors also make sure that their disciples including me are blessed with the gift of knowledge. When I started learning about the Sri Vaishnava Sampradayam also known as Ramanuja Darsanam, I never even imagined that I would receive the guidance of my preceptors Sri U.Ve