Jayadev - Part I (Excerpts from His Holiness Sri Sri Swamiji’s ‘upanyãs’ on Tuesday the 8th April, 2003 at Perambur, Chennai) Part II > Sri Swamiji has been rendering ‘Upanyãs’ (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 ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamiji.

“Bhagavãn always protects the one who has deep Bhakti for Him and depends on Him. When you have any grievance do not seek your relative or friend or neighbour for solace. What can they do? What will they do? They may listen to you as if with concern but later behind your back feel, ‘Ah! Well! Let him/her face it. He/she deserves it!’ Always confide only in Bhagavãn. Depend only on Bhagavãn.”

- Sri Swamiji

Sri Swamiji,

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

" Hari Nãma is the only way out in Kali Yuga. It is said, ‘Kalau kalmasha chittãnãm’ - in Kali everyone’s mind and heart is filled with filth. None is an exception. In days gone by, in villages people used to fear committing wrong for fear of facing the people. They did not fear the government, the Shastras or any other. But, feared the bad reputation it would bring amidst the people. If any wrong was done by any in the family, the whole family left the village over night to save face. But, today none can point his finger at another because no family is clean. Nobody can advise another for the same reason. None will open his mouth to point another’s mistake, for, he fears, ‘this fellow might pull out the wrongs out of my bag.’

In a huge ‘maidan’ (open ground) on ‘amãvãsya’ (New Moon) at midnight there is total darkness. Under such circumstances none is able to see. Everyone gropes in darkness. Who can lead the others out of the situation? None. So is this Kali Yuga. All are sailing in the same boat and none is capable of helping another.

While traveling in a train if someone is about to fall off others can try to save him by pulling him in. But, on the other hand if the whole train has derailed who can save another? In the same manner, in Kali, the Age when everyone’s mind, without exception, is unclean who can help another?

Sadhus come down to help the people. Sadhus are found to this day. It is not as if they existed only in days past and no more. In Kali Yuga, Sadhus advocate the path of Nãma sankirtan (singing the Praises of the Lord). In Kali, it is only Nama sankirtan that is advocated by all Sadhus.

The contents of a book or a letter, when too long to be read with patience, can be known by reading the beginning and the end and going through some lines here and there in the middle. Srimad Bhãgavatam, containing 12 Skandãs (Cantos) with 18000 slokãs, begins with -

‘Janmãdaysa yatoanvayãditarata-
   chãrtheshvabhijnah svarãt
thene brahma hrudaye ãdikavaye
   muhyanti yatsooraya’ |

The very last sloka of Srimad Bhãgavatam says, ‘Nãma sankirtanam yasya sarva pãpa pranãshanam
pranãmo dukkha shamanastam namãmi Harim param’

i.e. Nama sankirtan will destroy all sins.
Salutations to that Hari the chanting of whose name frees man from all sins and by surrendering to whom man is saved from all misery.
So, Srimad Bhãgavatam has only come to speak of the glory of Nãma sankirtan.

Karma, Yoga or Jnana mãrga take many births to attain Bhagavãn. But, through Bhakti mãrga one can attain Bhagavãn very easily. What is the ‘pramãna’ (evidence) for this? None less than Bhagavãn. Bhagavãn Himself says so.
In the Gita, Bhagavãn tells Arjuna who desires to become a Yogi, ‘aneka janma samsiddhih!’ Through the practice of Yoga you can attain to Me but only after many births.
Bhagavãn then goes on to speak of Jnana mãrga and explains to Arjuna, ‘Bahoonam jamanãm ante’ only after many births can you attain to Me in this path.
But, while speaking on Bhakti mãrga, Bhagavãn tells Arjuna, ‘na chirãt’ - it will not take long. You can attain to Me now, in this very janma.

Srimad Bhãgavatam contains 12 Cantos. Of these the sixth Canto forms the central Canto. It shines as the gem placed in the center of an invaluable necklace. This sixth Canto begins with Ajãmilla charitra*. This charitra is verily the proof of what the Nãma (Name of the Lord) can earn - even to the worst sinner.

Ãlangudi Periyava, a Mahan, was a great lover of the Bhãgavatam. His lips would always be moving as if saying something (‘munnu munnu’) and when one went near him it was found that it was Bhãgavatam that was coming out of them!

Once, an atheist happened to listen to his discourse on Bhagavãtam. That day Ãlangudi Periyava discoursed on Gajendra Moksha**. To test the genuineness of the incident he dropped a small crocodile into the pond in which Ãlangudi Periyava bathed everyday.
Early the next morning when Ãlangudi Periyava went in to bathe the crocodile caught hold of one of his legs. The atheist stood on the bank and challenged Ãlangudi Periyava, ‘last evening you said that the Lord saved the elephant when he chanted the ‘stuti’. Will Gajendra stuti bring in the Lord to save you?’
Ãlangudi Periyava said to him, ‘oh! Is that your doubt?’ and began to chant Gajendra stuti. Immediately, the crocodile was struck as if by some lightning and its mouth was cut open. Ãlangudi Periyava walked out of the waters.

The atheist was astounded by what he had just witnessed. He fell at Ãlangudi Periyava’s feet and sought forgiveness. He said, ‘out of ignorance I have wronged you. Please forgive me. What medicine shall I bring to apply on your leg that has been injured by the crocodile?’
At once, Ãlangudi Periyava said to him, ‘last evening I spoke not just on Gajendra Moksha but also said that the Atma is different from the body. Bring some boiling hot oil and pour it over the wound on my leg.’

Ãlangudi Periyava had attained this state just through reading Bhãgavatam.

He expected every one present in his ‘upanayãs’ to listen attentively and be seated till the end. Otherwise, the concerned person would have to face his curse. Everyone was scared of his curse. Once, during his ‘upanayãs’ a huge black serpent (‘kãla sarpam’) entered the place and wound its way towards him in the space between the two rows of ladies and gentlemen. Those who noticed it almost swooned. They did not know whom to fear? The black serpent or the ‘upanyãsak’ (discourser)! If they left the place they would have to face his curse; if they stayed the serpent would bite them. Feeling that the curse was worse than the snake bite all of them sat still! Ãlanguid Periyava also noticed the snake winding its way towards him but he continued to do his ‘upanyãs, unperturbed! The serpent went below the seat that he occupied. When Ãlangudi Periyava completed his ‘upanyãs’ the audience said to him in a hushed tone about the serpent below his seat. Ãlangudi Periyava got up from his seat and when the seat was lifted the serpent was not to be seen.

There was yet another Mahan by name Mayavaram Periyava. He used to live just outside Mayavaram railway station. He was also forever chanting the Bhãgavatam. He knew not the world. He would catch hold of the iron bar laid across the back of the horse drawn carriage that carried people home from the railway station and keep running behind the carriage as he chanted from the Bhãgavatam. He deeply desired to chant it for all people. The driver of the carriage would whip Mayavaram Periyava so that he would move away from the carriage. But, the whipping would not bother him. He would continue to run behind the carriage chanting the Bhãgavatam!

Bhagavãn is bound only by Bhakti. You may go on fast, remain without sleep, etc. Bhagavãn does not ask you to do these. Never does He expect such as these from you. All that He desires is love for Him. ‘If you insist on doing hard penance, well! Go ahead and do but you cannot bind Me with it!’ says Bhagavãn.
‘Only Bhakti can bind ME.’

Even an ordinary man desires only affection. Does he not? Nothing can tie one down, as does affection. This can easily be illustrated.

An ox slogs for its owner. It is harnessed to a plough. It ploughs the field from dawn to dusk. It is unable to express when hungry or thirsty. The ox is harnessed to a cart and is made to pull the heavily loaded cart. It is whipped when it is unable to pull the cart. Iron shoes are nailed to its hooves. Its horns are soldered. A rope is passed through its nostril and when this rope is pulled for stopping the ox from pulling the cart it suffers inexplicable pain. If a bank loan has been availed of for the purchase of the ox the bank officials, to avert the person taking more than one loan for the same animal, mark the ox’s body with a number using hot iron. Thus, this ox undergoes innumerable sufferings for the sake of Man. But, when this ox becomes useless he sells it away and purchases a new one. He does not feel sorry for it in any way. But, had this ox not worked tirelessly for him?

Now, let us take up a dog. Does the dog plough the field? Does the dog pull a heavily loaded cart? Does the dog give milk? It does nothing of the sort. But, when the master comes home it wags its tail vigorously and jumps on him. It runs around him and expresses its happiness on seeing him. When the master goes out of Town it refuses to eat food. But, man takes care of the dog very well. He provides an air-conditioned room for the dog with a good bed. He takes the dog in his car. When dog falls ill he gets the doctor to take care of the dog. When it dies he sheds tears and buries it with all honour. He even goes to the length of performing some rites for the dog!

What did the dog do for him? The dog is very smart! It knows to exhibit affection. It did not work for him as does the ox/cow but only expressed its affection to him whereas the ox that worked hard for him did not know to show any affection. This is the reason that man cares for the dog while he is indifferent to the sufferings of the ox.

If an ordinary man feels tied down by show of affection how much more should it be with Bhagavãn? You may hold your nose and do pranayama; sit in various ‘ãsanãs’ and do yoga but these will not tie down Bhagavãn. Only Bhakti, Love, only Love can tie down Bhagavãn. He falls only for Love. If you think, ‘only by doing pranayama, controlling the mind can I attain Bhagavãn,’ Bhagavãn would say, ‘well! Go ahead and do so. But, I am not one to be bound by that.’ You may perform archana chanting some sloka. You may throw tulasi or other flowers at Him mechanically. Of what use is this?
This can never pull Bhagavãn to your direction. He will not even as much as turn to your side. But, tell Him, “Prabho! How beautiful You are! How charming You are!”
Flat He falls!

Jayadev’s story is full of Bhakti. It depicts ‘prema bhakti’-‘Nãyaka-Nãyaki bhãva’. Love towards one’s Beloved. One holds, towards Bhagavãn, love that is experienced towards one’s Beloved. This is called ‘Nãyaka-Nãyaki bhãva’.
Just as one should deserve to do ‘upanyãs’ (discourse), so too, the listeners should deserve to listen to the discourse. All cannot become ‘adhikãriis’ (the deserving).

Once a great musician was returning from the court of a king after being honoured by the latter for his exceptional gift. He was returning in a well-decorated palanquin accompanied by many servants. Deciding to give the palanquin bearers and the servants some rest, he asked them to stop a while when they reached a nice shady place just outside a village. Many shepherds who were grazing their sheep were wonder struck with such a rare sight. They came up and stood gaping at the elegantly dressed musician who sat under the tree. The musician looked at them and a wave of sympathy rose up in his heart. He thought, ‘poor people. Never would they have enjoyed music such as mine in their life. It is next to impossible for them to visit the court of the king and listen to my exquisite music. Let me sing for them.’ He called out to them and asked them sit close to him. All of them - the old and the young - sat gaping at him. Nearby was a pond filled with water and beautiful lotuses. Cool breeze was blowing. The musician cleared his throat and began to sing. Since he had decided to give them his best, he was soon lost in his own fine music. His eyes were closed and with the hands moving this way and that in tune with his singing he was giving his best. Suddenly the sound of loud sobs stopped him and he opened his eyes. He found all the shepherds sobbing uncontrollably. The shocked musician asked them, ‘what has happened? Why are you all sobbing in this manner?’
One of them managed to explain amidst his sobs, ‘you are such a good man. But, you are going to die soon. This is the reason for our tears!’
The shocked musician asked, ‘how do you say this?’
The boy explained, ‘our sheep shake their legs this way and that and bleat loudly at the time of death. You are also shaking your hand this way and that and crying out loudly just as our sheep do. This is how we know that you are going to die soon.’
The musician hit his forehead realizing his folly.

Thus, all are not ‘adhikariis’ to listen to ‘upanyãs’.

Jayadev was born to Bojadeva and Ramadevi at Kindubilva. They were childless and after intense prayers to the Lord, Jayadev was born to them. He was a different kind of a child. He learnt the Vedas, the Shastras and music. He sang with a melodious voice. When the son grew up the parents desired to get him married. But, his mind was not in marriage. He had deep love for the Lord and desired to live in solitude doing tapas. When his parents died he felt free in as much as there was none to press him to get married. He lived in a forest in solitude devoted to the Lord.

Uddhava was the disciple of Brahaspaty, the greatest of all Teachers. Uddhava had utmost reverence and devotion to Krishna. He lived by the side of Krishna.
People enquired of him, ‘how do you advice Krishna?’
Uddhava said, ‘can I offer advice to the One who is the knower of all?’
Hearing this people questioned, ‘why then do you stay by His side? Of what use is it?’
Uddhava explained, ‘I am there only to receive the blessings of Krishna’s glances. Otherwise Krishna’s glance would fall on insentient objects like furniture, doors, windows, curtains, etc.!’

But, Uddhava possessed Shastric bhakti towards Krishna. He would stand in front of Him with folded hands; speak to Him in a soft tone respectfully. Krishna decided to teach him what was ‘prema’ Bhakti.
Krishna said to Uddhava, ‘Uddhava I am not as happy here as I was at Vrindavan.’
Uddhava, in a tone of wonder, said, ‘there is no dearth here. I am here. You have all comforts; you have several servants,’
Krishna said, ‘no Uddhava. Yet I am not happy here.’
Uddhava’s curiosity had been roused. He said to Krishna, ‘shall I visit Vrindavan?’
Krishna, ‘Do go to Vrindavan.’
Uddhava set out for Vrindavan. He met the Gopis there. He saw them to be a crowd of illiterate cowherdesses. They smelt of butter and curd. He thought that Krishna must have sent him there to teach them Bhakti. He, therefore, said to them, ‘I will teach you dhyana. Come to the banks of the Yamuna tomorrow morning at ‘brahma muhoorta’.’
The innocent Gopis asked, ‘what is ‘brahma muhoorta’?
Three to five in the morning is known as ‘brahma muhoorta’.
He also advised them to bathe and dress in clean clothes.
But, do you know how the Gopis bathed?
The Gopis said, ‘we bathe only once in six months! In the first block we bathe only the body and in the next only the head!’
The astonished Uddhava said to them, ‘No! That will not do! You should bathe head to foot properly. And all of you bring an ‘ãsana’ (mat to sit on).’
They agreed to comply with his instructions. They thought, ‘He comes from Krishna. Krishna knows everything. He must have sent him to teach us something. So we shall learn it from him.’

The next morning all of them, thousands of them, came bathed and dressed well.
As per Uddhava’s instruction all of them carried an ‘ãsana’ (a mat to sit on).
Uddhava instructed them to sit on the ‘ãsana’, facing north.
‘Hold your palms together on your lap in this manner,’ and he showed them how to do it.
They did so.
‘Fix your vision on the tip of your nose!’
Poor Gopis were used to fixing their gaze only on Krishna’s nose! However, they obeyed the one who had come from Krishna.
‘Now close your eyes.’
They did so.
‘Turn your vision inward. Think of a lotus in your heart. Place Krishna on it and concentrate your mind on it.’
At once all the Gopis jumped up laughing loudly.

Uddhava felt insulted and was very angry with the Gopis. He thought, ‘it’s my mistake that I tried to teach dhyana for these cowherdesses. How can they understand such great matter?’
He asked them angrily, ‘why are you all laughing?’
A Gopi with a tone full of pity for Uddhava said, ‘Oh! Sir! Should one take so much trouble of waking up early, bathe, sit facing north, hold the breath, close the eyes, imagine a lotus, place Krishna in it and try to fix the mind in it? The problem for us is that He is ever shining within us not permitting us to attend to any of our household chores. When I churn the curd for butter Krishna laughs from within. I forget everything and sit with open mouth gaping at Him. Suddenly I am slapped hard on the back by my mother-in-law with the harsh words, ‘what are you gaping at without attending to your work?’ We are unable to forget Him and this is causing us lots of problems. If you would be so kind please tell us how to forget Him!’

Uddhava, at once, fell ‘thud’ at their feet. He never thought, ‘I am highly learned, these are only a crowd of illiterate cowherds.’ He said to them, ‘Oh! What an ignorant am I? You have attained very easily that, which the Yogis try to attain through several thousands of years of yoga, tapas. Krishna has sent me here only to learn from you. Please bless me so that I earn love for Krishna.’
Uddhava who came to ‘give’ the Gopis became a recipient (of blessings for Bhakti). He came to ‘give’ but ‘received’.
This place where this happened is still found in Vrindãvan.

It is in this manner that Bhagavãn decided to teach Jayadev prema bhakti. Jayadev used to sit in front of the little Krishna idol and pour milk on it slowly even as he chanted the Vedas, slokas.

There lived a childless couple. People laughed at the lady and scoffed at her calling her ‘barren’. She prayed fervently to Lord Jagannath of Puri. She said, ‘Oh! Lord! I am unable to withstand this stigma of being ‘barren’. Please bless me with a child so that this label is removed. I promise to offer the child to your service.’ Soon after, the lady conceived and bore a beautiful child. Alas! It was a female baby. The parents were at a loss to know how to keep their promise. Had the child been a boy they could leave the son at the temple in service of Lord Jagannath. But, it was a girl and how could they keep their promise to the Lord? The Temple authorities will not accept a girl. What was to be done? They brought up the child and when the child had grown into a beautiful young lady the parents with tears in their eyes sought the Lord, “Oh! Lord! Please show us a way out. Help us keep our promise.”
The Lord appeared to them in a dream and instructed them to take their daughter to Jayadev living the forest and have her married to him.

Very soon, the parents took their young daughter Padmavaty to where Jayadev lived. Jayadev welcomed them and enquired about them and the purpose of their visit. As soon as Jayadev heard the word ‘marriage’ he rushed away from that place! But, the deeply devoted parents left Padmavaty there in the forest. They thought, “It is God who has Willed the marriage. Only what He Wills takes place. Man’s ‘sankalpa’ (Will) does not come to be.” And without a second thought left their daughter in the forest and returned home.

Only the Will of Bhagavãn takes place. But, we always think that it is we who run our lives. We always plan things. Don’t we? On looking back on our lives we find that nothing has taken place as per our desire - we have not secured the wife to our liking, nor the children, our job, etc. Yet, do we stop planning? We don’t! But, we keep saying with our lips, “Bhagavãn does everything. Everything runs as per His Will.”
This is like having the pickle as a side dish in our meal!

How great is He! But, we question, ‘is there a Bhagavãn?’ and declare that there is none just because we have failed in our examination. How silly it is! Look at the innumerable stars, the ocean, the Sun. If the Sun or any other star were to come closer to the earth what would be our fate? If the ocean were to rise up and rush on to the land what would be our fate? But, everything is being kept in an order by the Creator.

Instead of leaving everything to Him who runs our lives why worry over it unnecessarily?
In Srimad Bhãgavatam in Prahlada charitra, Prahlada tells his classmates who complain to him, ‘Prahlada! You are the son of a king. It does not matter if you refuse to utter the name of your father and chant only Narayana. You have everything and need not take any effort for earning a living. But, we are from poor families. We have to earn our living,’
Hearing this Prahlada tells them, ‘you need not worry over this. Everything that you have to secure in this world has come long before you come into this world. You are here only to enjoy/suffer them. Whatever you have to secure, secure you will. None can stop this.’

Ramana Maharishi has illustrated this wonderfully. A man who is traveling by train can travel freely and happily by placing his luggage on the rack provided for the purpose. What a fool is he if instead he carries the luggage on his head?
Likewise, when everything happens as per the Will of God why should we break our heads over it?

Bhagavãn always protects the one who has deep Bhakti for Him and depends on Him. When you have any grievance do not seek your relative or friend or neighbour for solace. What can they do? What will they do? They may listen to you as if with concern but later behind your back feel, ‘Ah! Well! Let him/her face it. He/she deserves it!’
Always confide only in Bhagavãn. Depend only on Bhagavãn.

There is an interesting story in this regard. Once, a Bhakta after a bath in the river was walking across the banks in deep thought of the Lord. He did not notice the washed clothes that had been stretched out on the sand by a dhobi. The Bhakta, lost in the thought of God, walked on the spread out clothes dirtying them with the mud on his feet. The angry dhobi picked up a stone to hit the Bhakta.

Krishna who was playing ‘Ludo’ with Rukmini hurriedly got up and rushed out to help His Bhakta in trouble. He did not even reply Rukumini who called out to Him wondering where the Lord was going in such a hurry. However, just as quickly the Lord returned and said, ‘Well! Let us continue with the game.’
Rukmini asked with wonderment, ‘Lord! You rushed out suddenly and just as quickly have returned. Where did you go and why have you returned immediately?’
Bhagavãn explained, ‘A Bhakta of Mine, lost in the thought of Me, walked on the clothes spread out to dry by a dhobi. Seeing the clothes dirtied with mud the angry dhobi picked up a stone to hit him. Seeing this I rushed out to save my Bhakta from the dhobi.’
Rukmini interrupted anxiously, ‘did you save him or not? You have returned as quickly as you set out.’
The Lord said, ‘I rushed out only to save my Bhakta. But, I found that he does need Me.’
Rukmini enquired curiously, ‘how can it be?’
Bhagavãn said, ‘He had picked up a stone to throw back at the dhobi. Since he has decided to take care of himself My help is not needed. Hence, I have returned!’

Padmavaty lived there in the forest unseen by Jayadev. When Jayadev went out for bath she would quickly clean his house, clean the lamp and light it. She would gather flowers and string them into a beautiful garland and place it near God. She had decided to serve Jayadev in this manner. Jayadev was surprised that everything was sparkling in his humble home and decided to find out who was doing this service. One morning Jayadev set out as usual for his bath but hid behind a tree to see who came in to do these work. He found Padmavaty entering the house and doing all the work. He then realized the Will of God. Taking her along he went to her parents and married her in the Shastric way. He then returned with his wife Padmavaty.

Jayadev sat to perform abhishekha to Krishna. As he began to pour milk on Krishna Padmavaty cried out, ‘Oh! Stop it. The child will catch cold if you pour milk, curd, water in this manner on His head!’
Jayadev was astounded; and confused. Until then he had been performing worship as prescribed by the Shastras and was peacefully performing them. Now, what is this that Padmavaty is saying? He felt confused. All these days there was no confusion in his way of worship. And now Padmavathy is speaking differently. He knew only the Shastric way of worship. What is this that she is speaking of? She says that the child Krishna would catch cold? It was then that he understood that Bhagavãn had decided to teach ‘prema bhakti’ to him through Padmavati.

Slowly he learnt from Padmavaty how to worship the Lord with love and affection. Padmavaty would string the flowers beautifully into a garland; dress the Lord in exquisite manner. Everything she did was wonderful. She treated it not just as an idol but the Lord in flesh and blood. Jayadev realized why Bhagavãn had brought Padmavaty to him. Both of them began to worship Radha-Krishna yugala (the couple) in a loving manner.

Jayadev wrote Gita Govindam that has today become part of Radha Kalyan, Sita Kalyan, etc. It contains 24 ashtapadis of 8 couplets each. It sings on the various Divine sports of the Divine Couple Radha-Krishna. It cannot be detailed in public.

Jayadev would compose, sing the kirtan and Padmavaty who was an adept dancer would dance in tune. Once, Jayadev asked her to do ‘abhinaya’ for the ‘viraha’ (deep longing) of Radha due to separation from her Beloved Krishna. One can depict the Moon or the Sun and such other things with a ‘mudra’ (sign). But, how was lovelorn heart suffering from the anguish of separation from the Beloved be depicted by a ‘mudra’? Jayadev said to Padmavaty, ‘the body cannot be used in this. But, use your ‘manas’ and depict it.’
Padmavaty became so totally one with Radha due to the ‘manobhava’ that she at once fell down in a swoon due to ‘viraha’. Jayadev, immediately taking the role of a ‘sakhi’ (female friend), lifter her head on to his lap and consoled her that Krishna would soon be there with her. Just at this instance Radha-Krishna appeared to them, seated on the swing.

Jayadev writes his 19th Ashtapadi - Radha awaits Krishna the whole night but in vain. He does not turn up. When he visits her in the morning the love-filled anger of Radha refuses to accept his excuses.
Krishna tells Radha, ‘I have not committed any wrong. I shall prove it to you in some way. I shall place My hand inside the snake hole and prove My innocence.’
Radha points out to Him, ‘Oh! What would a snake do to the One who has the thousand-headed snake for the bed!’
Krishna tries another way, ‘I shall hold a hot iron and thus prove my innocence.’
Radha, ‘Oh! For one who holds the ‘Sudharshana Chakra’, holding a red-hot iron rod is a child’s paly. You cannot fool me by this.’
Krishna tells, ‘well! I shall get the three and thirty-crores devas to speak for me.’
Radha, ‘you are the God of all gods. Will they dare to speak against you?’
Finding all His attempts to pacify Radha failing, Krishna thought a while, ‘what do My Bhaktas do to pacify me? They prostrate unto Me.’ And as a last resort Krishna falls at Radha’s feet, takes hold of them and places them on His head!

As soon as writing this ‘Astapadi’ (19th) in this manner -
‘Smaragaralakhandanam mama shirasi mandanam
dhehi padapallavamudãram’
[the delirium of love has gone to my head. Place your tender feet on it.] -
Jayadev felt dismayed and shocked that such words had come out of Him. Krishna holding Radha’s feet and placing them on His head! He immediately erased them and went for his bath. He felt very disconcerted. On return from his bath he picked up his writings to fill the blank with some other words. But, Lo! He found the blank space filled with the very same words.
He wondered, ‘how could it be!’
He called out, ‘Padmavaty! Padmavaty! Did you fill up this black space with the very words that I had erased?’
Padmavaty said, ‘No! How could I know what you had written? I have not seen them. It is you who had written them. Did you not come back immediately on setting out and sitting on the swing ask me to bring it to you and fill in the blank? How soon have you forgotten it!’
Jayadev at once understood that it was verily Bhagavãn who had come and written the very same words that he had wiped deeming it to be a mistake. Jayadev felt exhilarated. He said to Padmavaty, ‘how blessed and fortunate you are that you have seen Bhagavãn!’

Padmavaty did not understand what Jayadev was saying. Jayadev explained to her, ‘I had gone for my bath. I am back home only now. Meanwhile, Bhagavãn has come in my form and spoken to you. The Lord has called out to you, ‘Padmavaty’!
Padmavaty could not believe her ears. She felt overwhelmed, ‘Oh! Was it the Lord who called out my name? Was it HE who called out ‘Padmavaty’?’

Since Bhagavãn gave darshan to Padmavaty and Bhagavãn re-wrote these lines that he (Jayadev) had erased, Jayadev added Padmavaty’s name also in the ‘mudra’ of this Ashtapadi. The earlier 18 Ashtapadis have only the ‘mudra’ of Jayadev. This is verily the proof of Bhagavãn having given darshan to Padmavaty. While rendering the Gita Govindam, ‘nivedanam’ (offering of fruits) and ‘karpoora hãrati’ is shown at the end of each Ashtapadi. But, while singing this 19th Ashtapadi alone ‘nivedanam’ and ‘karpoora hãrati’ is done twice - once while this line
‘Smaragaralakhandanam mama shirasi mandanam
dhehi padapallavamudãram’, ‘ is sung and again at the end of the Ashtapadi because Bhagavãn had placed the feet of the Bhaktai on His head!

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

(To be continued)

*Ajamila, a Brahmin, fell into bad ways and led a life of a sinner. He had named his youngest son, begotten through an immoral woman, as Narayana. Deeply attached to this son, at the time of death he called out to this son who was playing some distance away.
As he had called out, ‘Narayana!’ at the time of death, the attendants of Lord Narayana rushed to him and he attained to the abode of the Lord.

**Gajendra’s (an elephant) leg was caught by a crocodile while he went into a pond to quench his and his herd’s thirst. None was able to help him out. The crocodile’s grip was too strong to be shaken off by even Gajendra who was the most powerful and feared by all in the forest. No other elephant could help him out of this dire strait. The struggle between the two went on for thousand years and at last realizing that only the Lord could save him, Gajendra picked up a lotus with his trunk and holding it aloft cried out, ‘Oh! Ãdi moola!’ At once the Lord rushed on His divine vehicle, Garuda, and with His Chakra (the divine wheel) killed the crocodile and saved Gajendra. "

Part II >

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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