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oruththi maganaay(p) piRandhu Or iravil
Lord KrishNA's avathAra rahasyam is being celebrated here. He is "ajAyamAno BahudhA vijAyathE" ( He manifests Himself in many forms although He has no birth ). "Devaki mahanAi piRanthu , YasOdhai mahanAi " vaLarnthAn .Swamy NammAzhwAr addresses Him as "piRantha MaayA " ( A master-trickster taking birth in this world as one of us )in a ThiruvAimozhi paauram.
The avathAra rahasyam of this MaayAvi is hinted in another of Swamy NammAzhwAr's ThiruvAimozhi:" piRanthavARum vaLarnthavARum " (How You were born, How You grew up and what miracles You wrought --when I reflect on that , my soul melts). You were born in Vada Mathurai as the son of Devaki and grew up in Gokulam as the son of YasOdhai. Devaki did penance to have You (SarvEsvaran) born as her son and got her wish fulfilled.The Lord moved to Gokulam on the head of His father, VasudEvan on the same dark night of JanmAshtami ( his birth thithi: ashtami) and grew up as the son of YasOdhai. The heart-broken Devaki cried out over missing the enjoyment of seeing her son grow up and perform all those miraculous deeds elsewhere , far far away from her:" ThiruvilEn onRum peRRilEn , yellam dhaiva nangai YasOdhai peRRALE " ( I do not have any auspiciousness, I have not attained any soubhAgyam . All of those auspiciousness has been attained by the divine woman ,YasOdhai ). Thus complains Devaki .
In Her ThiruppAvai Paasuram , ANDAL does not mention explicitly the name of Devaki or YasOdhai , but refers to both of them as "oruthi". Here "Oruthti " is a respectful reverence to the matchless ones (adhvidhyALs) , who had the Bhaagyam of giving birth to Him and raising Him . SampradhAyam suggests that we do not call the great ones by their given names , but refer to them by their place of birth or vamsam (e.g: ThirukkOttiyUr nampi ,Vangipuratthu Aacchi et al)Following this sampradhAyam , MaNavALa Maamuni refers to Swamy Desikan as "Ubhayukthar " ( The great One). In this traditional way , ANDAL refers to both Devaki and YasOdhai respectfully as "Orutthi" .He was born to one (orutthi) and was raised by the other (orutthi).
That sarvasaktha-EmperumAn hid all His glories and power and grew up in Gokulam ( oLitthu VaLara). He was defenitely not hiding from Kamsan , while growing up at Gokulam. Because of His aasritha- VyAmOham ( deep attachment to His beloved devotees ), He chose to grow up in Gokulam. ANDAL reminds us of these tatthuvams with the first two lines of this Paasuram: " Orutthi mahanAi piRanthu , Oriravil Orutthi mahanAi oLitthu vaLara ".By choosing the word , "Oriravil", ANDAL reminds us that the dark night of His birth is the same rainy night , when the waters of YamunA receded to let Him enter Gokuam to take residence ( "piRantha nadu nisiyum , puhuntha nadu nisiyum onRE") in Gokulam .
AchAryAs are said to be born in Gayathri and to grow up in AshtAkshari ; they are also said to be born in Thrumanthiram and grow up in Dhvayam . This AchAryan , who is JagadAchAryan revealing His avathAra rahasyam was born to One and grew up with another.This JagadhAchAryan talks about those noble souls , who comprehend His avathAra rahasyam in the tenth chapter of His GithOpanishad:
yO maam ajamanAdhim cha vEtthi lOkamahEsvaram
asammUDa: sa marthyEshu sarva paapai: pramuchyathE
(Meaning): "He who knows Me as unborn and without a beginning and the greatest Lord of the worlds--he among mortals is undeluded and is released from every sin".
yEthAm vibhUthim yOgam cha mama yO vEtthi tatthvatha:
sOavikampEna yOgEna yujyathE naathra samsaya:
(Meaning):" He who in truth knows this supernal mainfestation and splendour of auspicious attributes of Mine , becomes , united with the unshakable YogA of Bhakthi . Of this , there is no doubt".
As UttamAdhikAris , the Gopis knew of this Bhakthi/Prapatthi route to the Lord and declared in His presence " Unnai arutthitthu vanthOm , parai taruthiyAhil , Thiruttakka selvamum sEvakamum yaamm paadi , vaarutthamum theernthu MahizhvOm "( We have woken up all the gOpis and we have come in a state of great purity to You seeking the greatest of purushArthams .If You would grant us the boons sought by us , we will sing about the great and matching wealth of You and Your PirAtti and engage in sEvaka vruthti to You both and be rid of all of our dukkhams and attain bliss (BrahmAnandham). "uRREn uhanthu paNi seythu unn paadham peRREn " is One AzhvAr's Sri Sookthi ( adiyEn became dear to You and joyfully performed kaimkaryam for You and attained the parama bhAgyam of Your sacred feet). The Gopis say in this context : " Thirutthakka Selvamum, sEvakamum yaam paadi , varutthamum theernthu mahizhvOm".
Lord KrishNa talks about those born to divine destiny (dhaivI sampadhi )and the others born to demonic destiny (aasuri bhUthA:).The Gopis are the dearest to Him since they have dhaivI sampadhi. The Lord resides in their Hrudh puNDarIkams with great vaathsalyam . Kamsan and his ilk are the aasuri (demonic) type and the lord stays inside their stomach as huge fire ( Kanjan karutthai pizhaipitthu vayiRRil neruppu yenna ninRa NedumAlE) to destroy them.Gopis arrive at the Lord's feet with prArthanA-poorvaka vijy~Apanam and are rewarded . Kamsan and his ilk approach with arrogance , pride and conceit and are destroyed like the firefly entering a blaze. Upanishad BhAshyakArar describes the Lord staying as fire in the belly of Kamsan and and as the cool beloved One in the minds of His devotees this way : " Kamsasya JaDarE anala samAnatayA sTithavAn , aasritha vishayE dheerga vyAmOha-saalin".
The Gopis say: " unnai aruthtitthu vanthOm " .We have come to Your court not to receive the PaRai (VrathOpakaraNams) but to get You as our boon . The wealth of parai that we seek is the supreme wealth of Bhagavath-BhAgavatha- AchArya Kaimkaryams.
The inner meaning here according to Abhinava Desikan is that the gOpis
pray to the Lord to perform His Baahya AarAdhanam (external aarAdhanam)
well. In the earlier paasurams , they had invoked the presence of the Lord
(aavAhanam) for AarAdhanam, started with anthar-yaj~nam and eulogized next His
Svaroopa-Roopa-guna-gaNa -Aayudhams in " anrivuulaham
aLanthAi adip poRRI).Here, they pray for blesings to perform His BaahyArAdhanam to His satisfaction .
PerukkAraNai Swami's svApadesams
Oruriavil = In this dark samsAric world
oruthti mahanAi piRanthu = being born as the son of Gayathri
orutthi mahanAi vaLarnthu = and growing up (puthalvanAhi) as as the son of Moola Manthram
oLitthu vaLara = and staying engaged in thoughts about the Supreme One and discarding all perishable pleasures (siRRinbhams)
tarikkilAnAhi = (we ) who can not bear with the SamsAric tApams
thaann ninaintha = thinking about our current and previous (sins)
theenku karutthai pizhaippitthu = thinking about Your ways to quell the power of those paapams and their phalans
kanjan = thinking about the fierce nature of these sins being destroyed in those with demonic nature
vayiRRil neruppenna ninRa NedumALE! = and thinking about You standing majestically like the JaadarAgni in their stomach to destroy them.Oh Taapa thraya samanArthi ! Oh Bhagavan!
unnai arutthitthu VanthOm = We have arrived at Your side seeking Moksham.
Parai taruthiyAhil = If You are pleased to grant us Moksham
Thirut takka selvamum yaamm paadi sevahamum paadi sevahamum = we will do Saama GhAnam about Your heroic deeds and sing about the glories of You, the wealth of Your PirAtti ( PirAttikku paadi sevahamum anugunamAna varam EmperumAn yennum nidhi)
varuttham theernthu mahizhnthu = and will be rid of the sorrows of samsAram and be immersed in paripoorna BrahmAnandham.
Soodikkoduttha NaacchiyAr ThiruvadigaLE Saranam ,
Sarvam KrushNArpanam asthu
RaamAnuja Daasan , Oppiliappan Koil VaradAchAri SatakOpan
Day-26 maalE maNivaNNA