Thirupavai 4

āzhi mazhai kannā onnu nī kai karavēl | azhiyuḷ pukku muhandu koḍārtēṛi |

uzhi mudalvan uruvampōl mey kaṛuttu | pāzhiyan tōḷ uḍaip paṛpanābhan kaiyil

āzhipōl minni | valamburi pōl ninnu adirndu |tāzhāde śārṅgam udaitta śara mazhaipōl|

vāzhā ulahinil peydiḍāy | nāṅgaḷum mārgazhi nirāḍa mahizhndelōr empāvāy ||

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Every object of the universe depends on each other. We can’t be independent. We depend on prakriti and prakriti depends on us. We depend on devatas and devatas depend on us.

(parasparah bhayanto, shreyah param avapyasath; BG 4th chap).

Devatas are some power around us, beyond our apprehension and which support our life on earth e.g. light, heat, cold etc. How their form would be, that’s different issue but we take care of nature forces and they take care of us. Unfortunately, we are not taking care of nature. They are always helping us though we are abusing them. Live well and let live others well. When a person is good, everything is good for them and when person is bad, everything is bad for them. Just like a colored glass. We need all the devas to cooperate with us for our survival.

In this song Goda says, not only prakriti but devatas too would be with us. Devatas doesn’t mean God. There can’t be many Gods. Would there be a word like skies, airs etc.? Similarly, God too is a singular word. It can’t be plural. If Gods are many, there would star wars. There are many devatas, 330 millions. God is only one. Even the word ‘demi-God’ is not correct. They are just another category of aatmas who are given body beyond our comprehension. Aatma is given body for experiencing some kind of karma.

 

When Goda started the vrata, all the devas came with folded hands to serve her as she is preyasi of Krishna. She requests varuna devata. Varuna devata, representing all the devatas stood before Goda. “Krishna likes you and Krishna is our boss, so let me do some service to you”.

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Āzhi – Majestic and vast like the ocean;

 mazhai kannā – Varuna deva , the deity of rain;

It’s habit of gopis of gokul to call everyone as kanna. Kanna (most loving one) and kannan are used to call Krishna with love. E.g milkman kanna. Gopis refer Varuna as kanna as they see kanna in everyone. Bhagwaan gave the responsibility of creation and destruction to devatas like Brahma and Rudra respectively but the job of saving or sustenance to he kept to himself in form of Vyuha avatar (Vishnu). Parjanya devata is doing similar job in preserving the nation so they call him kanna.

 

विक्रेतु कामाकिन गोप कन्या, मुरारी पादार्पित चित्त-वृत्ति|

धध्याधिकम मोह वशाद वोचत गोविन्द दामोदर माधवेति||

Gopis sell crying, “Milk, curd, Butter” and they absent mindedly cries, “Govind, Damodar, Madhava”.

Commentators quote a story. A devotee was too much attached to his chappals kept outside the temple. He approached Parashar Bhattar requesting him to grant chappal on his head. Actually he meant ‘sathaari’ but being his mind fixed on chappal, he pronounced chappal instead of sathari. Gopis always dipped in Krishna-anubhavam always saw Krishna in everything and always chanted krishna’s names from his mouth.

 

INNER MEANING:

A Sharnagata approach devatas with thought that kanna is their antaryaami. Thus, they worship kanna only.

1st pAsuram – paratvam (nArAyaNan);

2nd pAsuram – vyUham (kshIrAbdhi nAthan);

3rd pAsuram – vibhavam (thrivikraman);

In this pAsuram, they sing of antaryAmitvam (inside varuNa dheva; the rain god)

 

– you;

kai karavēl – don’t withhold;

 ondrum – even a bit;

 Goda calls Varuna to be as kanna who showers his infinite kalyaan gunas on one and all, whether they are deserving or not. So, Goda requests (in fact orders) Varuna devata to shower rains in every part of world.

sarvEsvara (god for all) came down to be born and live here in Gokula to follow the orders of gOpikAs, letting them make fun of him, (bends to show his back as a table for these girls to write on; they try bangles for size on his wrist etc). He went as messenger of pandavas, drove chariot for them and got wounds on his face.

 

azhiyuḷ pukku dive deep into the ocean;;

 mugandu koḍu – fill and give (the ocean water);

 ārtu – with the sound of thunder;

 ēṛi – rise high in the sky;

Plunge deep into ocean, fill yourself and rise high in sky with thunder sounds. Like how hanuman came back with such an enthusiasm after locating and meeting Sita, and like how the other vAnaras were showing the enthusiasm upon seeing how Hanuman was returning.

Inner meanings:

The ocean is Upanishads and the clouds are acharya. Shishyas surrenders to acharya and request for upadesham on rahsya mantras. Without holding back any, pour on us the rain of gyaanam and anandam of Bhagwat-anubhavam. Taking the quintessential meanings and roaring like lion, pour your mercy on us.

 

uzhi mudalvan – the primordial cause;

Like kanna at the time of dissolution keeps everyone in his abdomen and at the time of creation, again gives then name and form out of compassion. Like kanna sees all of us who have not yet gained a body, and feels sorry for us and with so much kindness starts his creation process with just his sankalpam (thinking in his mind), and then he would get bright with happiness – You, the rain dhEvata, also should have similar kindness towards us.

Gopis call him ‘padmanabhan’; one who created Brahma from his navel and who in turn created the world.

 

uruvampōl – like His divine form;

 mey kaṛuttu – become dark hue;

O Parjanya! Take the colour of kannan i.e. be dark clouds. The colour of dark clouds resembles the divya-mangal-vigraham of Kannan. Krishna protects all the jivas during Pralaya by keeping them during. Out of compassion, he starts new cycle of creation and provides name and form as per the previous karma of the particular jiva. There is no cruelty or biased-ness in him as he provides body to the aatmas as per their previous karma only. This cycle of creation and deluge and karma of individual is anadi, beginning less (BS 2.1.35).

Sathkopa Suri too says: “gyAlam padaiththa em mugil vaNNanE” (O! the one who created the worlds, whose color is like dark clouds)

 pāzhiyan tōḷ uḍai – one who has strong and beautiful shoulders;

 paṛpanābhan kaiyil – in the right hands of the Lord who has the lotus in His naval;

The divine hands of ‘Padmanabha’ with strong and admirable shoulders are not just attractive but also powerful. His strong shoulders protect the entire universe and are sweeter than milk boiled off its water.

Out of the beautiful navel Brahma is born on a lotus. It’s called called Vyashti srishti. Later creation is controlled by Lord being antaryaami of Brahma which is called Samashti srishti.

 āzhipōl minni – Blaze with lightning like the Discus;

The divine hands of kannan is holding Shankham and Chakram. Goda personifies the lightning of the rain as blazing discuss of Perumal. His discuss and conch creates fear in the heart of enemies and fills devotees with joy. Similary, seeing the lightening of rain-bearing clouds, people gets elated elated with joy.

 

valamburi pōl – (in the left hand) like the Divine conch;

nindru adirndu – stay and sound (thunder);

O rain devata! Produce a thunder that elates the farmers and other people waiting for rains.

The shankham (valamburi) is so close to Bhagwaan and so bhaagyashaali that it gets to taste the beautiful lips of kannan. None other than Mahalakshmi has this privilege. Goda asks for the taste of lips of Narayana from Shankham in her Nachiyar Thirumozhi. Out of happiness of getting the sweet taste of lips of Perumal, it roars loud. In kurukshEtra, the conch sounded by krishNa made the kauravas dead scared, and Pandavas very happy. The tumultuous sound of ‘Panchajanya shankh’ is meant to proclaim the Lord’s saving grace.

sa घोषो ….

What’s a deadly weapon for enemies is an adorable ornament of Krishna for devotees.

Note:

Goda again doesn’t say that ‘sudarshan chakra’ resembles lightening but she compares lightening with Sudarshana chakra. Let there be lightening like that of Sudarshana chakra. The use of sudarshana chakra never goes in vain. Similary, let there be dark clouds, lightening followed by good rains.

Out of his compassion, kanna created brahma from His navel who in turn created the world. You should also be compassionate and make creation happy and pleasant with rains

Here comes the beauty of Mother Poetry.

What to compare to what.

Superior things should never be compared to inferior things.

Let us review few examples how poets usually describe:

ex: 1: SriyahPathi eyes are like Lotus Flowers.
ex: 2: Sriyahpathi compassion is like a cloud.

Lotus flower by evening becomes pale, will that be a comparison to SriyahPathi’s eyes?

Cloud after raining little bit gets pale, will that be a shower of SriyahPathi compassion?

No, not at all.
That means, we don’t know how to describe things properly.

In this Pasuram
Mother is teaching us we can not compare SriyahPathi to any material objects, however material objects can be compared with him.
Let us learn how Mother ordering to rain God.

Hey Rain God!!

“Go and drink water from depth of the ocean and “become the color of SriyahPathi”.
(We need rains across the earth, so drink water from Ocean, and not from small lakes)

Then Lightning like a “Sudarshana Perumal”.
Then “Thunder” like a “Panchajanyam”
Then rain like “Lord Sri Rama Chandra’s arrows”

(Please note, Here mother Go:da comparing material objects to SriyahPathi Divya Ayu:dhams and not vice versa).

Inner meanings:

Sound of counch denotes Pranavam. Pranavam denotes ‘shesh-sheshi bhaava’.

Akaar: अकारार्थो विष्णु: जगदुदय रक्षा प्रलयकृत: अकार denotes Vishnu who creates, controls, and destroys.

Makaar: मकारार्थो जीवः तदुपकरनम वैष्णवं इदम्|: मकार denotes jeevatma

Ukaar: उकारो अनन्यार्घम नियमिति संबंधमनयो:| : उकार denotes ananyaargh-sheshatvam ananya sharanatvam of jeevatma (मकार) toward Bhagwaan (अकार). उकार denotes Sri Mahalakshmi thayar too.  

 

tāzhāde – without delaying; abundant

 śārṅgam udaitta śara mazhaipōl – like the arrows showered from the bow śārṅga shower abundant rain;

We should get enough rains, without delay, 3 times a month.

Like how the Sarngam bow of Sri Ramchandra pours arrows and saves his devotees and pious people, you too pour rain and save the people yearning for good rains.

Valmiki says, “When Sri Rama killed around fourteen thousand demons at Janasthanam, then nobody ever looked at Him take His bow, fix an arrow and drag the string till His ear and shoot it at lightening speed. Everyone just watched the demons fall down”. He killed taduka in single arrow and protected the yajnas of rishis remaining awake for several days and punishing the demons. He protected the rishis of the demons who used to kill and eat the rishis in Dandkaranya. Such is is karunyam and vatsalyam.

 

 vāzhā – (for everyone in the world) to live;

ulahinil peydiḍāy: Pour your rain, O the rain dhEvathai.

With those arrows of perumAL the rAkshasas were not saved; but you pour the rain for the whole world/ everyone to live well.

 

 nāṅgaḷum – and also we who are undertaking the vow;

 magizhndu – with joy;

 mārgazhi nirāḍa – to enjoy ritual bath in marghazhi;

We will undertake the marghazhi ritual bath and hence you can get satisfied with service; we will bath in the divine experience of Krishna along with Krishna and enjoy the rain (heat of separation vanishes) along with the sound of thunder and brightness of lightning;

Varuna devata asked, “I wanted to do something for you, but you are asking me to rain which I have been already doing.”

Goda replied, “We would bath with kanna, u watch the leela and be rejoiced. That is the reward for you”.

 

Inner meanings:

 The attitude of the girls is that Universal well-being is primary and their own rejoicings are only secondary. This expression implies that they live for others and not for their own sake. Happiness lies in seeing the Lord happy and serving his devotees.

Acharyas too shower their teaching on us like arrows of Sarngam for our gyanam so that we are able to be a Sharnagata or Prapanna and accept Perumal as both Upayam and Upeyam.

The clouds dark like the form of the Lord Krishna. Here, Goda doesn’t say that kanna resembles like ‘neel megh shyaam’ or bluish-black-clouds; but she says that clouds resemble the colour of kanna. O clouds, become dark-hued like kanna and shower rains.

All other poets compare Krishna with worldly matters, e.g. lotus like eyes. But, it’s actually an insult of great person to be compared with lower entities. Suppose we say king that he walks like his watchman.

Andal-by-Deva-300x225

 Swapadesham:

Anyone known or unknown will come to help if one follows his/her dharma. In Ramayana, even monkeys came to help Sri Rama whereas even his own brother vibheeshana did not support Ravana’s adharmic act.

Acharya is the one who has full knowledge of Brahman (Brahma jnanam), who has totally dissociated himself from anything other than Parama Purusha. He is the one who performs the ordained duties without fail (nithya, naimitthika karma), one who has dipped himself in the ocean of divine attributes of Paraman, one who constantly contemplates on these divine attributes of the Lord and sheds tears of joy. Just like how a cloud takes away pure water from the salty waters of the ocean and showers it as cool potable water, an acharya preaches the Bhagavad vishayam and tatvams (truths), which are the most distilled essence of the Vedas. Similar to how the clouds tend to move with breeze and cause rains at different places, so does an acharyan move from place to place and cause (jnana mazhai) rain of wisdom and truths.

Just like a water bearing cloud, an Acharya is one who gives knowledge but does not expect anything in return. This pasuram teaches us that it is only through an Acharyan’s anugraham that one could ever attain Param-Padam.

(LakshmInAthAkhya Sindhou Sataripu jalatha: praapya KaaruNya neeram—-

DesikEndhra pramoukai:);

this slOkam describes how the KaaLa Megham named Swamy NammAzhwAr plunged deep into the ocean of DayA known as LakshmInArAyanan and showered copiously on the mountain peak (Naathamuni) and how those auspicious waters flowed from there in the form of two fountains (Pundarikaksha and Rama mishra), which joined to form the river (AaLavandAr) and which entered into the immense lake of RaamAnujA; That lake overflowing with Jn~Ana theertham exited through 74 sluices (74 SimhAsana adhipathis) to bless the samsAris continuously.

Damodara had two mothers. We too have two mothers: Asthakshari (Which makes us Sri Vaishnava) and Gayatri mantra (Which makes us dwija).

 

 

 

 

Author: ramanujramprapnna

studying Ramanuj school of Vishishtadvait vedant

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