Sri Rama Bhajana Sabha Hall
Malleswaram, Bangalore, Karnataka, S.India.
5th July, 2001 - Thursday

Discourse on Guru Poornima - Page 2

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Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh. This is being brought to you here.

There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãsam’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.

Sri Swamiji,

" Well! Sage Viswamitra comes to the court of Dasarata to take Rama and Lakshmana for guarding the ‘Yaga saala’ (‘Yaga samrakshana’) in the forest. Valmiki describes Viswamitra as a Maha Tejasvi who comes to the doors of Dasarata. Dasarata rushes to welcome the sage with ‘poorna kumba’. He then enquires after the reason for his visit. On learning the purpose Dasarata falls down in a swoon. Sage Vasishta consoles him in several ways and advises him to send the children along with Sage Viswamitra and that only good will come out of their following him to the forest. Since the ‘Kula Guru’ (Family Guru) advises so, Dasarata sends the children along with Viswamitra.

When we feel deep affection for someone we desire to offer him something. What can we offer? Only that which is in our possession can be offered. One who has money offers that. One who has a strong physique offers physical service. One desires deeply to demonstrate his affection. And here in this instance it is a Maharishi who has given up everything. He is not a king anymore. While describing Rama and Lakshmana following the Sage, Valmiki says that it was akin to Lord Ganesha and Lord Subrahmanya following Lord Siva. Now Viswamitra desired to give these two lovable divine children something. Viswamitra had all the devatas in his possession through his intense tapas. He had chanted the Mantra of each devata crores of times and the devata of that particular Mantra had been won over by him. What is the ‘phalan’ (fruit) of the japa of a Mantra? It is to have direct darshan of the Murti of that Mantra. Through intense and laborious tapas Viswamitra had attained ‘saakshaatkaara’ of all the thirty-three crores of devas. He had chanted lakhs of times each letter of each Mantra and subsequently performed ‘tarpana’, ‘Brahmana bhojana’ and ultimately attained ‘saakshaatkaara’ of the deva of that particular Mantra! On seeing Rama, the Sage felt an intense desire to give him something. He called Rama and gave upadesa of all the Mantras that he had successfully chanted. And the great Sage was astounded to find that with a single chant of each Mantra by Rama, the Mantra Devata came rushing and stood before Him! That which the sage achieved through arduous effort over ages took just a moment for Rama to attain!

There are different types of ‘aavaahanam’ (installing). When we perform annual rites for the dead we do ‘aavaahanam’ of the ‘pitru’, for whom the rites are being carried out, in a Brahmin by dropping ‘akshadai’ on his head or do the ‘aavaahanam’ in ‘teerta’ (water), or in an idol or in a ‘kalasa’ also. There is yet another type, for instance, while doing japa of the Gayatri, morning and evening, we do the ‘aavaahanam’ - ‘Gayatri Aavaahayaami’, etc. - within ourselves. We do not make the ‘aavaahanam’ into another person. When each devata comes rushing to Rama’s presence it refuses to return to its ‘yataasthaana’ (place of origin) because of the attraction felt for Rama. Rama, therefore, did ‘aavaahanam’ of all these devatas in his own body! So, where are all the thirty-three crores devatas now? They are in Rama’s ‘sariira’ (body)! Thus, japa of Taaraka Mantra amounts to performing japa of all the Mantras. And worship of Rama who is the very form of Taaraka Mantra amounts to worship of all the three and thirty crore devas, as they are all in Ramachandra Prabhu.

All Mahatmas coming down to the world desire to sing kirtans on Rama. All of them desire to write Ramayana. There was a Maharaja by the name of Bhoja. He has also written Ramayana. While writing Ramayana he says in the ‘avadaarikai’ (introduction) ‘Why cannot I write something other than Ramayana? Innumerable Mahans have written Ramayana - Kalidas has written Ramayana, Tulasidas has written Ramayana. And here I am, also writing Ramayana. This is because we cannot get another hero of the type of Rama! Since Rama’s charitra is so great one yearns to render Rama Charitra.

Bhaktas can understand the life of Rama when narrated as it speaks of one’s conduct towards everyone and everything in life. It speaks of upholding the Truth and Dharma. Everyone will be able to understand these. If one narrates the life of Maha Periyava everyone will be able to comprehend it. Since He had lived the ‘sanyasa ashrama’ (ascetic life) as codified, one is able to easily understand his life. There is nothing questionable (‘aakshebika’) in his life. But, a layman cannot understand the life of Shirdi Sai Baba or Dattatreya. Mahatamas that they were, they hardly bathed. They may suddenly use some ‘lahiri’ (pleasurable) things. If we try to fix their actions to the loka dharma our (limited) mind will fail to figure it out. But they, Yogeeshwarar Dattatreya or Shirdi Sai Baba were also great Mahans. Who can understand them or their behaviour? Only another Mahan can. Only a Mahan can understand the behaviour of another Mahan. All in the world can understand Rama’s charitra that depicts the convention that a man has to adhere - towards his parents, towards his kingdom (if he be a king), etc. But not many can understand Krishna’s charitra! While speaking on Krishna’s charitra, even those who do Krishna Bhakti question his action in playing ‘raasa’. ‘Can the Prabhu who does upadesa of Dharma, who has given the Gita behave in this manner?’ None can understand Krishna’s charitra. ‘Yatra Yogeshwara Krisnah’ - Hence, only if you are a Yogeeshwara will you be able to understand the charitra of Krishna who is the Yogeeshwara of all Yogis. Thus, those who possessed ‘raasikya hrudaya’ (soft enjoyable heart) and ‘rasa roopa hrudaya’ would have sung on Krishna. Those who desired to do bhakti along the lines of dharma have sung Rama. Thiagaraja swami was one such Mahatama who has sung kirtans on Rama.

The musical Trinity Shyaama Shastri, Thiagaraja Swami and Muthuswami Dikshitar were all born in the Town of Tiruvaarur in South India. Muthuswami Dikshitar, born in Tiruvaarur, lived for sometime in Manali near Chennai and later he lived a while in Kasi (Varanasi). With the blessings of Tiruttani Muruga he became an ‘aasu kavi’ (poet) and composed innumerable kirtans. He was a Sri Vidya Upaasaka (worshipper): Annapoorani Upaasagar. His Guru was also a worshipper of Goddess Annapoorani. He attained siddhi in Kasi. Dikshitar, Shyaama Shastri and Thiagaraja Swami were all born in Tiruvaarur. Thiagaraja Swami lived in the recent past, about a 100/150 years back.

A king by the name of Thirumalai Naickar was ruling Madurai (in the present State of Tamizh Nadu, South India) as representative of Krishna Devaraya. He belonged to the Telugu speaking community. During his rule many Telegu families moved over from Andhra Pradesh to this part of South India. One such family was Thiagaraja swami’s. They belonged to the sub-sect of Kaakarla vamsa. Thiagaraja Swami was born while his parents lived in Tiruvaarur. His father was an ardent devotee of Lord Rama. He did ‘aaraadhana’ (worship) of Rama. Of such greatness was the family in which Thiagaraja Swami was born. Mahatmas are born only in such great families. Thiagaraja swami’s father later shifted to Tiruvaiyaru on the banks of the holy Cauvery. There were two other children (sons) in the family who were elder to Thiagaraja Swami - Japesan (the eldest) and Sundaresan. Nothing much is known of Sundaresan who left the family due to some quarrel. The father taught his son Japesan all shastras viz. Sangeetha Shastra, Mantra shastra, Natya Shastra. Thiagaraja Swami was born the youngest in the family. His father’s name was Rama Brahmam. It was a time when Saraboji Maharaja ruled Tanjore.

Thiagaraja Swami himself describes in his charitra what a great Mahatma his father, Rama Brahmam, was. Prior to composing the innumerable well-known kirtans of his, Thiagaraja Swami first wrote ‘Nouka charitram’ on the lines of Jayadev Ashtapati in ‘sringaara bhaava’. This extolled matters relating to Krishna. He next wrote ‘Prahlada Vijayam’ in ‘yaksha gana’ tradition. In this tradition a few words are written about the author of the Granta. While writing about himself he says that he considered his father, Rama Brahamam, as none but Rama himself. He says, “Having been born to Rama Brahamam is there anything to be surprised about my being Satya Santha (Truthful), Vairaagyasaali (dispassionate) and a devotee of Rama?” He then adds a line, “My father is greater than Rama!” He was a great Rama Bhakta. Such a Bhakta declares that his father was greater than Rama. He also clarifies his statement - ‘My father used to celebrate Sri Rama Navami every year. Once it so happened that on Sri Rama Navami it rained heavily. Ours was a small house in Tiruvaiyaru. In those days one could find houses in village ‘agrahaaram’ (street where the Brahmins lived with a Siva temple at one end of the street and Vishnu temple at the other end) with a ‘rezhi’, a ‘koodam’, a ‘mutram’ and there was also ‘ottu saarpu’. The houses used to have a small ‘saalaparai’ (a small shelf) where the deity was placed and worshipped).

Our ancestors never nurtured the desire to conduct pompous worship. ‘Mutt Peetathipathiis’ may perform extensive pujas. Worhsip at home used to be very ‘satvic’ simple - ‘patram’, ‘pushpam’, ‘palam’, ‘thoyam’ as it is said. One would just offer a few tulasi leaves with deep involvement. The involvement in worship is reduced to the extent we try to conduct these in a pompous way. One can do any work with deep involvement if it is done on a small scale. If we sit all alone and read Bhaagavatam the joy in it is totally exceptional. If we perform Nama kirtan with only Perumal the ‘sukha’(joy) experienced is surely exceptional. While nobody is around and we meditate and worship the ‘sukha’ is definitely exceptional. The more we tend to take on ‘vishaya’ - suppose we do Radha Kalyana at home in a grand manner our mind is set on attending to the needs of the Bhagavataas. ‘Will they need water? Do they need betel leaves and nuts or something to drink?’ When our minds are drawn to these we will not be able to follow and enjoy Ashtapati being sung. Th more extensive the worship becomes the lesser the involvement is.Our heart is not the reason for this but because there is lot of work to do. Since our elders understood this, they avoided such pomp - they did not set their minds on saving for this or for that. Mental worship brings on involvement and thus the joy of having worshipped. We may have golden or silver puja articles, lot of flowers and flower garlands, innumerable dishes for offering ‘naivedya’ and perform such extensive puja to God while the mind is stricken with some family or office issue or is wandering away somewhere else. At the end of the extensive puja we say we have not done the puja properly because the mind was not involved. No joy or peace is experienced. Whereas, we may be traveling in a bus to the office - we close our eyes and perform puja to the Lord mentally. We offer the flowers to the Lotus Feet of the Lord, chant stotras, offer Him naivedya and show ‘aarati’ - all mentally. At the end of it when we open our eyes we enjoy such immense peace.

Rama Brahmam celebrated Sri Rama Navami festival in which many participated. That year it rained heavily on Sri Rama Navami and the ‘old’ roof of the house leaked. There was no place even to stand as rainwater seeped through the roof. One of the participants was Venkatramanagaru, an official of the King’s court. He reported the matter to the king and said, “The existence of such a great bhakta as Rama Brahmam in our kingdom is our pride. He must be offered a proper house to live in”. The King, too, accepted the advice. On his recommendation a huge house was granted to Rama Brahmam. But the latter never went to the court to accept the keys of the house. Even while the King wondered he was informed that Rama Brahmam would never come to the court for such favours and so the key should be sent to him. Thus the keys were sent to Rama Brahmam. However, Rama Brahmam lived in his own house and never moved into the one the King had offered.

One day Rama Brahmam found a man and his family on the street, crying in woe. On enquiry he learnt that as he was unable to pay the rent he had been thrown out of the house. Immediately Rama Brahmam consoled him, “The King has given a house which I do not need. You may have it for yourself. I will never claim it.” He then gave the key of that huge house to this stranger! So, Thiagaraja questions, “Who is greater? Rama who gave up his kingdom but to his own brother or my father gave up the house to a total stranger? My father did not have any kingdom. He only had this house to give. Had he a Kingdom in his possession he would have given that to the stranger! Hence, my father who gave up his house to a total stranger is indeed greater than Rama!”

Thiagaraja swami’s father passed away and Thiagaraja lived with his brother. Seeing him ever involved in the worship of Sri Rama, Japyesan tried to reason out with his brother, “Why don’t you teach music and make a living? Or I will teach you Mantras to drive away evil spirits and you can earn through those means. Or you can read horoscopes. Should you not do something to earn your living?” Thiagaraja said, “What can I do? My mind does not go to these.” The brother asked him, “How will you conduct your life?” Thiagaraja simply said, “Rama will take care of that.” All his efforts to make Thiagaraja do something to earn his living went in vain. Japyesan then thought marriage would bring in a sense of responsibility on his brother. Or at least due to pressure from the wife he might be forced to employ himself with some way to earn and so got him married to a girl by name Kamala. Japyesan then advised his brother, “Thiagaraja! You are now married. You are no more a child. You must earn something to run your family. You do not seem to worry over the burden of the family.” When we are happy over some tidings we rush to our close relative or friend and share the joy. Be it the marriage of one’s son/daughter or securing a good job. A Bhakta shares his joy or sorrow with none other than God. It is to the Lord he rushes for everything. Thiagaraja’s mind would not seek anything other than his Lord Rama. He was forever involved deeply in the worship of Rama. He lived without any anguish, as he knew his Rama would take care of everything. A bhakta takes everything thrown at him in his stride. He accepts everything as bestowed upon him by the Lord. His wife Kamala was totally devoted to her husband and only added to the devotion of Thiagaraja. She, too, sat along with him to worship Rama or she sat stringing garland of flowers. She also did not seem to do any work and did not advise Thiagaraja to take up any job. All these days Japyesan had to feed only Thiagaraja but now he had two mouths to feed! He decided to divide their hereditary house into two and make Thiagaraja conduct his family affairs separately. He brought an astrologer to Thiagaraja who advised, “The placement of the Stars and Planets are not conducive to you two brothers living together. You should both, therefore, lead a separate life.” It was at this time that Thiagaraja sang the kirtan - “Graha balamemi SriRamaanugraha balame balamu” - What can the ‘grahas’ (planets) do while I enjoy your grace Rama?

Bhagavan forsakes those who depend on astrology or horoscopes even after coming into the path of bhakti. This is because it means that they still believe only those and have not embraced the Lotus Feet of Bhagavan. In Bhakti one should have unflinching faith. Joy or sorrow, one should learn to accept it as Bhagavaan’s Will and desire. Thiagaraja swami did not worry about any planetary movements. He accepted this as Rama’s making. He brought his Rama, the puja articles and Kamala to his portion of the house. Now all the Bhaagavataas began to visit his home freely! Nama Sankeertanam was being performed without any restraint. Bhaagavata dharma was ‘freely’ followed here. Life became a very happy one without the hindrances he had to face from his brother earlier. Earlier his brother’s clients used to come home but here none of those visitors were there. He performed bhakti in solitude and many sadhus began frequenting his home. All were very happy, as they were able to freely secure Thiagaraja Swami’s company. Each tried to help Thiagaraja Swami to his ability.

At this time Thiagaraja Swami wrote a beautiful Kirtan on Rama. His brother Japyesan who taught music to ‘daasiis’ (temple dancers) picked this up and taught it to one of them. On the day of the birth anniversary of the King the court was filled with Scholars, great dancers and musicians. Various auspicious instruments were being played. The whole place wore a festive look. In this court the ‘daasi’ sang this particular kirtan of Thiagaraja Swami and danced in tune to it. Being a great ‘rasika’ the King’s mind was not drawn to the dance but to the kirtan. He enjoyed it greatly. He enquired whose Kirtan it was. Venkatramanagaaru said to the King, “Do you remember Rama Brahmam to whom a house was offered? He has a son by name Thiagaraja who is also deeply devoted to Rama. He has sung several kirtans on Rama and this is one of those kirtans.” The King deeply desired to invite Thiagaraja to the court, honour him fittingly and listen to his Kirtans. He sent a palanquin along with various things of honour to Thiagaraja Swami’s house to bring him to the court.

Venkatramanagaaaru, several other Vidwans, the royal palanquin and other royal honours were at Thiagaraja’s doorstep. It was Ekaadasi. Thiagaraja was performing ‘Thirumanjanam’ to Rama. He gave a questioning look at those who had come. They explained that the King had invited him. Even as he was performing the puja he sang a kirtan, “Nidhi chaalaa sukhamaa Rama Nisannidhi seva sukhama? Nijamuga balgu manasa!” -- Oh! mind speak the truth! Which is ‘sukha’? Wealth or Rama’s Sannidhi? - ‘Rama! People take pride in possessing lot of money. Others think that such wealthy people are happy. But this is only an illusion, Rama.’

We live in a big bungalow that is air-conditioned. There are innumerable cars and servants. Others think that we are leading a happy life but only we are aware of our condition - our grief. We are not happy. While taking a stroll on the street we find several people on the road and we feel that all of them are relaxed and are leading a peaceful life. But the fact is that in every one of them there is some worry (‘vyaakoolam’). One is perplexed as to how to face the man who would knock at the door the next day demanding the return of the money lent while the other is anxious about the ‘delivery’ of his/her daughter admitted in the hospital. Another is worried over his unemployment. We are unable to read their minds and gauge their conditions only externally. To be anguish-free and attain peace of mind one has to embrace the Lotus feet of Bhagavaan. There is absolutely no other way.

A man running a big factory while riding in his car on the street finds some people lying ‘seemingly contented’ on the platform. On looking at them his mind and heart yearns, “I could have had such a life. They have none to question them over any matter, no labour problem, no pressure to answer a boss and no management problem. He gets up in the morning, attends to some work, goes to a movie and returns home for the night to sleep peacefully.” This is how the wealthy businessman ‘imagines’. However, the one on the platform thinks, “How comfortable is this man’s life!” We imagine that others are leading comfortable lives while others think that we are leading a comfortable life. But the truth is that none is leading a totally happy life. There is no peace of mind. So, Thiagaraja asks, “Nidhi chaala sukhama?” Would I earn peace if the King invites me to the court and performs ‘kanakaabhisheka’ (abhisheka of gold coins)? Would that earn happiness? No! never! What is joy? If I can develop steady, deep love for your Lotus Feet, Rama! Only that is true happiness. Only that will give peace of mind. So, ‘Nijamukha balugu’ - do not think Thiagaraja is suffering and give me money. Speak the truth. The King may give me two buffaloes from which I can get some milk, butter and curd. What is the use of these? If I accept the seat that the King might offer me and bend down my head to the ‘kanakabhisheka’ that he might perform, the very next day he will order me to sing two kirtans on him. Rama! Should I sing a ‘naran’ (human) through the mouth that sings You? What is the need for all these? I cannot come”. Saraboji Maharaja was surprised by his dispassion. What is the ornament (‘bhooshana’) of Mahans? ‘Vairagya’ (dispassion) is their only ornament. It is only dispassion that they should wear and such deep dispassion Thiagaraja possessed. It is said that Saraboji Maharaja with an intense desire to listen to Thiagaraja swami’s kirtan used to sit on a stone behind his house and listen surreptitiously. But we do not know how far it is true.

Japyesan was very angry with Thiagaraja for refusing to accept the honour offered by the King. He advised Thiagaraja in various ways, “Accept the King’s invitation. Can anyone ever dream of getting this honour? You have not gone seeking it, but it has come to you of its own. The King has given it to you unsought. You are refusing the Mahalakshmi (Goddess of wealth) who is knocking at your door. Even if you do not need could you not accept it for my sake? You could at least recommend a post for me in the King’s court!” But Thiagaraja Swami showed a deaf ear to all the grumbling of his brother. Japyesan felt at a loss.

One night, while Thiagaraja Swami and his wife were asleep, Japyesan carried Thiagaraja’s puja murti Rama away and threw him into the Cauvery! In Thiruvaiyaaru the Cauvery was then in floods. In the morning Thiagaraja sings, “Kausalya supraja Rama poorva…” to wake up his Rama. He opens the screen to find the empty space where Rama had been left the previous night. The shocked Thiagaraja writhes in pain. He cries out in pain, “Did you not like the bhakti that I did? Was the bhakti that I did, not enough for you, hey! Rama!” All his sorrow comes out as kirtans. He sings, “sokha sukhaamrudanga thaalamu jatha khoorchhi ninu” in one of his kirtans. ‘Rama! I will play the ‘mrudanga’ for a while. Will you listen?’ (Who is one who can attract You with his melodious play of the ‘mrudanga’ with the true words of the Upanishads and clean swara?) His bhaava was so deep. Having lost his Rama he becomes totally restless and weeps in deep misery.

In the Divya Naama Kirtan, Bhaagavataas sing a Kirtan of Thiagaraja - ‘Eh janma paapamo! Everunee saapamo! Inga nee marmamaa, Idu neeku dharmamaa?’ (Which Janma's (birth) sins are these? Whose curse is this?) Some Bhaagavataas hold the opinion that Thiagaraja has sung this as a ‘ninda stuti’ (abusive kirtan) on Rama due to some sorrow. It is not ‘ninda stuti’. As soon as he was separated from Rama, he got into the bhaava of Dasarata. As soon as he slipped into this bhaava, Thiagaraja Swami suffers the same agony that Dasarata suffered then due to ‘putra shoka’ (grief due to separation from the son). Placing himself in Dasarata’s state he sings, ‘evarunee saapamo!’ reminding the curse thrown on Dasarata by Shravana Kumar. And this is not ‘ninda stuti’.

Two days passed by and the grief stricken Thiagaraja Swami was without food and water. He rolled on the ground out of pain of separation. He walked in and out of the house. He hit his head against the walls. He did not think, “Well! This Rama has gone. Let me get another one!” If he had thought so it would only go to show that he had no bhakti. He spent sleepless nights. He was restless. One night in dhyana, in samadhi state, he saw a vision. One may call it a dream as only such a term can be understood by the world. Rama called out to Thiagaraja, “Eh! Thiagaraja! Do not grieve. I am here in the Cauvery floods. Come and take me home!” Immediately he rushed to the Cauvery who was in full flow. He did not see the floods but just jumped into the Cauvery. That little Rama could have been swept away by the flooded river or He could have got stuck in the muddy riverbed. But Thiagaraja just jumped into the river and soon came out with his Rama! ‘Kanukhontini SriRamuni nedu! - I have found you! Oh! Rama! - Thiagaraja jumped about in ecstacy! Japyesan was amazed! “How did you manage to find Rama in that flooded Cauvery?” he enquired in astonishment. Thiagaraja explained, “I do not know! I just jumped into the river and Rama came over to me!” Japyesan then understood the greatness of Thiagaraja. He fell at Thiagaraja’s feet and said, “Even if you are younger to me I prostrate to you. Please give me some upadesa!” Thiagaraja said, “Saanthamuledu! Soukyamuledu!” - ‘If you are not calm there will be no peace of mind. Be calm always. Never lose your temper’. One who throws abusive words, one who loses control of his temper will never enjoy peace. One should know to maintain a calm mind. One should know to speak with measured words.

Everyone advised that as all these days Rama had been in the river without ‘aaraadana’ (worship) ‘praana pratishta’ should be performed for Him. Thiagaraja was advised that Rama should be installed back only after the performance of certain ceremonies and taking him in a procession. Everything was arranged for. All those who had been nurturing a desire to serve Thiagaraja in some way used this opportunity to offer various things for the ceremony. Someone offered to arrange for ‘pushpa pallakku’ (flower palanquin), a big Nadaswara player offered to bring his troupe to play the auspicious instrument, Bhaagavataas offered to perform bhajan, someone offered to perform ‘anna daana’! That night the whole street of Thiagaraja’s home wore a festive look. Rama was placed in the flower decked palanquin followed by the playing of Nadaswara, Bhajan by Bhaagavataas, Vedic chanting by Vedic scholars. Thiagaraja looks at his Rama and asks, “Rama! Now I understand the reason for your sudden disappearance! You desired all these celebrations! It is only for this you had played the disappearing act!” and then he sings a kirtan. All kirtans are addressed to Rama. ‘Chakani raja’ was sung during ‘unchavridhi’ in which he says, “Why do you all choose to pass through the by-lanes of japa, tapa while there is this Royal Path of Rama bhakti? Cannot you all come over to this Royal Path?”

Innumerable disciples learnt music from Thiagaraja Swami. Thiagaraja Swami had one daughter. Rama appeared in the dream of the parents of a young man and at His behest they approached Thiagaraja and requested him to offer his daughter in marriage to their son! After their daughter’s marriage, Thiagaraja’s wife Kamalambika attained the Lotus Feet of Bhagavaan. Thiagaraja Swami took to sanyasa ashrama in the later stage of his life.

He moved to Kancheepuram where lived the Mahatma, Upanishad Brahmendral, who did incessant chanting of Taaraka Mantra. He had written commentary (‘bhaashya’) for 98 Upanishads. He did not write for the 10 that Sankara had already written. But conventionally it is said that he had written ‘bhaashya’ for 108 Upanishads. Since Upanishad Brahmendral had a desire to meet Thiagaraja Swami, the latter himself went to Kancheepuram and met him. He then went on a pilgrimage to Dhanushkoti. He then visited Tirupathi. But the screen had been drawn at the time he went for darshan. Thiagaraja swami sang a kirtan wondering if the screen would not open to enable him to have darshan of Perumal. And the screen did open! He visited many Kshetras and had darshan of the Murtis and finally came to Kovoor, which is near Kunrathur/Mangadu in the vicinity of Chennai. There is a Siva Kshetra here. The deity here is also known as Thiagaraja. Here, he composed one of the Pancharatna Kirtans. There lived one Sundaresa Mudaliar in Kovoor who received and served Thiagaraja. Even today on the Rajagopuram of the temple here one can find the statue of Thiagaraja in the ‘unchavridhi’ state. This Mudaliar sent Thiagaraja back to Thiruvaiyaaru in a palanquin. Since the Mudaliar was a very wealthy man he offered gold coins to Thiagaraja but he refused them. However, his disciples accepted them surreptitiously. On their return journey to Thiruvaiyaaru dacoits attacked them. The disciples sought refuge in Thiagaraja who wondered what was in their possession to fear the dacoits. But on learning about the gold coins with the disciples, he sang a kirtan on Rama. Rama and Lakshmana guarded them all the way to Thiruvaiyaaru.

The Swami had stopped composing kirtans after taking to sanyaasa ashrama. He sits on the banks of the Cauvery doing japa of Taaraka Mantra and Bhaagavata paaraayana. It is ‘Shukla bahula panchami’. Thiagaraja realizes that his end has come. He tells his sishya to bring his ‘tamboora’. He wonders at the ‘sruti’ being intact even after so many years of disuse. He sings a final kirtan meditating on the Rama on the Mountain. People say that he sang on Bhadrachala Rama. But it is not so. Thiagaraja Swami was one who had studied the Vedas. He was one who had studied Mimamsa and all the other shastras. He had read all the puranaas. In ‘Skaanda Puraana’ it is said that one who meditates on ‘Suvela Parvatha Rama’ (Rama on Mount Suvela) in his last days will be blessed with a place in the Vaikunta. Since the Swami was aware of this, he meditated upon this Suvela Parvatha Rama and sang this kirtan of ‘Giripai nelakonna Ramuni’ - ‘Oh! Rama! One who is on the Giri!’ On singing this kirtan, his head bursts (as happens when the ‘oordva rejas’ rises up) and a ‘jothi’ rises up and moves up through the sky. All saw this.

He attained samadhi on the banks of the Cauvery. Even today one finds the Samadhi of Thiagaraja being maintained here. The Taaraka Mantra japa is being performed incessantly here. It is heard here always. Innumerable Mahans come to this Samadhi and perform Kirtans. Even today the Swami is here in all ‘saanidhya’ (His presence is vibrating). Every year His ‘aaraadhana’ is being performed very grandly in which his ‘Pancharatna Kirtans’ are rendered.

Thus, in Tamizh Nadu, in the recent past has lived this Mahan, Thiagaraja Swami, who has shown us the way of Bhaagavata dharma. He attained Bhagavaan through the japa of Taaraka Mantra, Nama Sankeertanam. Today, on Vyasa Poornima - Guru Poornima we have been blessed to remember Thiagaraja Swami in the Sannidhi of Sri Rama. This is indeed our good fortune (‘baagya’)! "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

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NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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