Premika Bhavanam, Chennai
1.1.2001 - Monday

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Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh, in Premika Bhavanam. 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 Swamigal,

"JAI JAI GOVINDA JAYA HARI GOVINDA!
JAI JAI GOVINDA JAYA HARI GOVINDA!"

"Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Rangapprabho!
Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Ranganãthã!"

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

" Yesterday we had dealt with the (16th) pãsuram - ‘Nãyanaganai ninra Nandagopanudaiya Koyil kãppãne!’ The First five pãsurams spoke of the ‘avatãrigai’ (introduction) and amongst these five the fourth was ‘prasangãt’ (something tangential).

In the following ten Pãsurams we found that Ãndãl woke up the different Gopis with special addresses (‘adaimozhi’)---- ‘Pillãi! - Pei penne! - Nãyagap penpillãi! - Kodukalamudaiya! - Notruchuvargam puguginra ammanãi! - Pãvãi! - Mãman magale!’ The Mahãtmas have shown that each of these Gopis represents an Ãzhwãr. It cannot be said that she woke up only one Gopi through a particular Pãsuram. It was addressed to all the Gopis who belonged to that particular category.

Ãndãl had thus performed ‘Pãvai nonbu’ at Vadabhadrasãyi koil (temple), in Srivilliputtur, along with the other girls of the town.

Since Ãchãrya’s glory should be spoken of, Ãndal, after having woken up the ten Ãzhwãrs, spoke of Sri Ramanuja as ‘Nãyaganãi ninra’.

Of all the Divya Desams (the Holy shrines of the Vaishanavites) three occupy a place of prominence- Srirangam, Tirupathi and Varadaraja Perumal Temple in Kancheepuram (all in South India).

‘Sriranga Mãhãtmiyum’ (the Text that details the greatness of the Holy Place) describes Lord Ranganãtha head to foot (‘Kesãdi Pãdam’). It relates each Divya Desa Perumal to each part of Lord Ranganãtha’s body. Thus, ‘Darba sayana’ Rama of Thirupullãni, the last of 108 Divya Desams is related to the Lotus Feet (‘Pãdam’) of Lord Ranganãtha. ‘The ‘Siras’ (Head) of the Lord is Badri Nãrãyana of Badrikãsrama. In this manner the Perumal of each Divya Desam occupies a part of the body of Ranganãtha of Srirangam.

Speaking on the beauty of Lord Ranganãtha, He is described to be as beautiful as Lord Sãrangapãni (of Kumbakonam, Tamizh Nadu state, South India). Lord Sãrangapãni is known as ‘Ãrã amudan’ - ‘Amudam’ (ambrosia) never goes ‘sour’ on the tongue. It is said that any amount of ‘amudam’ consumed never makes one lose its taste on his tongue! And here it is said ‘Ãrã amudan’ - ‘Ãrã’ means can never have enough of. Sãrangapãni is said to be ‘Ãrã Amudan’ - any amount of seeing him (enjoying his beauty) does not satiate one! One is tempted to enjoy him over and over again! ‘Thevittãda Thellamude’ (ambrosia that never gets unpleasant). One can enjoy his beauty for any length of time. One can never get bored looking at Him! If His beauty is taken as the measure for even the great Ranganãtha, then one can comprehend the beauty of Lord Sãrangapani!

In Vaishnava belief, to say, “I had been to ‘Kovil’ (temple)”, refers to Srirangam temple; If one says, “I had been to ‘Malai’ (mountain)”, it means Tiruvengadam (Tirupathi) and if one says, “I had been to ‘Perumal Kovil’ ”, it means Varadaraja Perumal temple of Kancheepuram. We spoke of the three ‘mandapãs’ - Bhoga, Pushpa and Thiaga mandapãs in each of these three temples. All these three temples have a connection with Ramanuja. Ramanuja was rendering ‘teertha kainkarya’ (service of supplying water for the worship of the Lord) in Varadaraja Perumal temple. It was at this time that Kacchiappanambi was also here. He used to speak to this Lord directly. He used to recount his conversation with the Lord, to Ramanuja. Thus, Ramanuja and this Varadaraja sannidhi had a connection.

While Ramanuja was performing discourse in Tirupathi he found the trees and plants here abound in flowers. The earth was covered with these flowers but there was none to collect and take them to Srinivasa Perumal. Ramanuja’s eyes were filled with tears. He, therefore, arranged for the Ananthãzhwar couple to render this service. This is because Tirumalai is Pushpa Mandapa. Ramanuja was connected to Tirupathi in this way.

However, Ramanuja enjoys another very special connection with Tirupathi. In earlier times (before the time of Ramanuja) Srinivasa Perumal here did not have Shanka and Chakra. Even today we can find that the Lord here has only Shanka and Chakra. Gadha is not to be found. Even these two weapons (Shanka and Chakra) do not appear to be naturally held by the Lord but appear as if they have been fixed to the top of His hands. Just as King Dharma Varman was the cause for Lord Ranganãtha to come to Srirangam (this incident has already been narrated by me earlier), a Chozha king was the cause for Srinivasa Perumal to come to Tirupathi.

Once a Nãga loka maiden came down to the earth. It is not unusual for those in Deva lokas to come down to earth. Sometimes we may be able to see them. You may wonder if it is possible for us to see them. Yes, of course! We can see them but they would appear in human form. We would, therefore, mistake them to be ordinary humans and not recognize them as Deva loka maidens! We find such incidents in Ramana Maharishi’s life. He has said that while he wandered about Arunachala Mountain he has seen such maidens from Deva loka frequently come to Mulaipãl teertam (name of the pond near his place of stay), bathe in it and leave.

Similarly, once a Nãga loka Maiden came to the earth (‘Bhoo mandala’). She was bathing in a pond. A Chozha King who happened to pass by found her and felt attracted to her. They lived together for sometime before returning to their respective homes. On return to her loka (world) she gave birth to a son. Since this child was born of a human he looked different from the others of that loka. When the child grew up he enquired of his mother regarding the difference in his appearance. She then explained that his father was a human who lived on the earth ruling the Chozha Kingdom. At the request of the child the mother left him at the palace gates of this Chozha King. The son met the father who was happy to receive him.

The Chozha King desired to establish a separate kingdom for the boy and crown him the King. On one side of the Chozha kingdom was the Cauvery, Tamraparani and Vaigai rivers thus making the kingdom very fertile. But, on crossing this area, beyond Manimuttãru, there is no great river. There is not much water in rivers like Pãlãru that run here. Therefore, without any agricultural activity here, this area was covered with dense forest. The Chozha King cleared the forest and created a Kingdom for this son. This young boy who was crowned the king of this area was called the Nawab. He was the first Nawab.

It was an area that consisted of 8 forests - ‘ashta ãranya’ (eight forests). Each forest (‘ãranya’) had a name. One of these forests, ‘Krishnãranya’, is what is now known as Thirukovilur. The King formed a kingdom out of this forest area and crowned this son of his as the King. This is the reason that these forest areas are known as ‘Then-ãrkãdu’, ‘Vada-ãrkãdu’ - ‘kãdu’ means forest. ‘Then’ means South and ‘Vada’ means North. The area on the southern side is known as Then-ãrkãdu’ and that on the Northern side Vada-ãrkãdu’.

The first to rule this kingdom was a Nawab. This is the reason that those in this lineage have come to be known as Arcot Nawab. It was in response to the devotion of this first Nawab that Thiruvengadamudaiyãn (Perumal) came to live in Tirupathi. From the charitra of this Perumal it is learnt that the Lord had blessed this King immensely. The Lord spoke to this King directly and gave him His Shanka, Chakra and Gadha. The Lord also incorporated His Sannidhya (Power/Presence) in this King to kill Vrishabãsura (a demon) who lived on that mountain. Even today there is a hill here by name Vrishabãchalam. After the work was accomplished the Nawab took the weapons back to Srinivasa Perumal but the Lord refused to accept them. He told the Nawab, ‘I do not take back that which I have given away once. Have these weapons with you. Someone will come along and offer me Shanka and Chakra.” This Nawab took back the weapons and placed each of them at different places on the mountain. Thus, we find the five teertãs (holy ponds) created in the five places where the five weapons of the Lord were placed - Shanka teertha, Chakra teertha and so on. Thus, Tirupathi Srinivasa Perumal had no weapon after the time of this King.

Every God holds a weapon in his/her hand. Lord Subrahmanya has a vel (lance), Lord Siva has a trident, Devi has a bow of sugarcane; similarly all other gods have some weapon or the other in their hands. The reason for this is that Our Religion is a ‘Veera matha’ - a brave one. It is not a cowardly religion. It shows the way we should conduct ourselves - “Be brave and do not be cowards”. It is only in later period when a certain religion came up that it pushed our religion into this condition. Our Religion is a brave religion, indeed. Our Religion did not advocate Ahimsa for all. It had been laid down only for Bhikshus/Sanyasis. The householder can fight for his dharmic rights. It is not deemed wrong for the King to fight when the need arises. They need not hesitate to fight for their dharmic rights. Our Religion does not lay down one dharma for all. If people have to be brave then the gods that they worship should also be full of valor -- one who annihilates fear (‘Bhaya Nãsanãya’), one who is highly courageous (‘Mahãparãkramasãli’). That is the ‘bhãva’ exercised in the gods possessing weapons. Only by worshipping a God who is courageous shall we imbibe courage. As we think so shall we be. The characteristics of the one whom we constantly and deeply think about gets imbibed in us.

One of the three kinds of Devatas (Gods) is installed in Temples viz. Yoga devata, Bhoga devata and Veera devata.

Tirupathi Srinivasa Perumal is Veera Devata. He fulfills all the prayers of a householder (‘samsãri’). A temple where the Deity has been installed as Veera Devata removes the worries (‘manovyakool’) of the people. The God here answers all worldly prayers. Tirupathi Srinivasa Perumal can be called as Kãmadhenu (the celestial Cow) as He bestows ‘anugraha’ (Grace) on all those who come here. Kãmadhenu (the celestial cow) has an udder. This udder has four teats (‘kãmbu’) - ‘Dharma’, ‘Artha’, ‘Kãma’ and ‘Moksha’ through which it gives milk. Here, in this Kãmadhenu, that is, Srinivasa Perumal, the ‘teat of liberation’ (‘Moksha kãmbu’) is totally blocked! The Lord pours forth only the milk of Dharma, Artha and Kãma! He bestows all the benefits sought by the samsãriis through these three teats. So, He is called a Veera Devata.

Lord Uppiliyappan is a Bhoga devata. Why do we install Bhoga Devata? Our Premika Varadan is Bhoga Devata. He does not respond to worldly prayers. Bhoga Devatas are installed to celebrate grand festivals (‘Utsavs’). He is to be treated grandly (‘ullãsam’) through festivals like Adhyayana Utsav, Vasantosav, Pakshotsav, Mãsotsav, Brahmotsav, etc. We should always do ‘lãlanai’ (shower our love/pet Him) of such a God through various ways. He needs ‘lãlanai’ - (to pet). One who pets Him enjoys ‘sukha’ (pleasure) in this. With much care and with all our minds and hearts set in it, we perform these utsavs for him. Ranganãtha is Bhoga Devata. He is in Bhoga mandapa. Some Utsav or the other is conducted for Ranganãtha all through the year (all the three hundred and sixty-five days)! Every day the Lord comes out in procession!

Yoga Devata is one who is installed and worshipped by a ‘Mumukshu’ (those who seek liberation). What is the sign of such a God? His eyes is half-closed (and half-open). The reason for this is that the Devata Himself is in Yoga. This God does not look straight (directly) at the devotees.

Village deities like Muneeswaran, Kãli, etc. are installed with their eyes turned upwards. Such devatas (with upturned vision) have ‘nigraha shakti’ (power to destroy) also. It harasses or destroys those whom it dislikes. This is the nature of such devatas.

When the vision is turned downwards then He is a ‘Shãnta murthy’ (calm deity). But, if the eyes are half-open and half-closed then that Devata is called Yoga Devata. The position of the eyes is as one in yoga, in samadhi, in dhyãna. He is a Yoga Murti. The Lord in Gunaseelam is such a Devata. The Yoga devata does not necessarily have a ‘Thãyãr’ Sannidhi (sanctum sanctorum for the consort). This is the reason that there is no ‘Thãyãr’ sannidhi in Gunaseelam. ‘Ãrãdhana’ need not be conducted as per regulations for a Yoga Devata. It may be done once a ‘paksha’ (fifteen days) or once a month because the God is always in dhyãna, in Samadhi.

Srinivasa Perumal, a Veera Devata, did not possess Shanka, Chakra, Gadha or any other weapon. So all those who visited Him in later years, out of affection that they had for Him as also the love that the Lord showed them, tried to label Him as his/her own God. The worshippers of Lord Subrahmanya declared him to be their God (Lord Subrahmanya/Muruga is usually found on hill top) and those who worshipped Devi declared Him to be Devi. Since ‘Simham’ (lion-the divine vehicle of Goddess) is found in the ‘prakãras’ (the temple precincts). Since, every Friday ‘Thirumanjana arãdhana’ is being performed, He was mistaken to be Devi -Goddess. Everyone tried to own Him. Ramanuja was unable to bear this. He said to the Lord, “Even though You are the ‘antaryãmi’ (one who resides within) of all gods I am not ready to sacrifice You, who are my Family treasure (‘En kula nidhi’) to others!” He then called all the people and placed the weapons of all gods in the Sannidhi of Srinivasa Perumal and left them there overnight. In the morning the Lord’s hands were found to hold Shanka and Chakra. Thus, Ramanuja holds this relationship with Tirupathi Srinivasa Perumal. -‘Srinivasa Perumal sambandam’.

Sriranga kshetra (The Holy Place of Srirangam) has always been involved with the work of the Incarnation (‘avatãra kãrya’). Every moment some great work is being executed here. This is a Holy Place that once overflowed with Sadhus. With deep care and involvement an Utsav is performed every day. Tirupathi and Srirangam are different in that in Tirupathi, on payment of a fee, one can have ‘Kalyãna utsav’ (marriage of Perumal) performed but it is not so in Srirangam. Here, Kalyana utsav is performed only on ‘Panguni Utram’ (the tamizh month of Panguni and the star being ‘Utram’). It is only then that the divine couple come together. At other times the Goddess/consort lives in a separate ‘Sannidhi’ (sanctum sanctorum). She is known as ‘tanik kovil nãcchiyãr’ (Goddess with a separate sannidhi).

Only on this day of Panguni Utram does she occupy the place beside the Lord. On the eve of this grand function there is a spurt in activity. On this day the Divine Couple share the same throne and are together until the next morning (till 6.00 a.m.). In Srirangam the ‘ãrãdhana’ (worship) is performed in this manner. Ramanuja has set the ‘padhati’ - rules and regulations. Hence, everything is performed here exactly as set by Ramanuja. Ramanuja’s divine body (‘Tiru uruvam’) has been embalmed and placed in ‘Vasantotsav mandapa’. Some of you might have had the opportunity to see this. When Ramanuja attained ‘Sri Vaikunta’ - the abode of Lord Vishnu - the Lord ordained that the body of Ramanuja be preserved in this manner. Even today Perumal visits Vasantotsav mandapa and the Bhattãacchãryas (Temple Priests) wash their feet before entering the Lord’s Sannidhi. 2000 years have passed but the body still remains preserved. The hair and the teeth are intact.

Ramanuja has drawn up everything regarding the conduct of various Utsavs in Srirangam. No one Utsav is repeated. Even if a person is willing to offer a huge amount of money, the Utsav will not be conducted out of turn. In Tirupathi, however, one can get an Utsav, say Garuda Vahana, performed against a fixed fee.

‘Kaisika Dwãdasi’ is a very special Utsav in Srirangam. Two guards walk ahead of the Lord announcing his arrival, as He is a King (Ranga Raja). On this day of ‘Kaisika Dwãdasi’ 365 ‘dãsis’ (dancers at the court of the Lord) go dancing ahead. They throw camphor and javãdu (a kind of natural perfume) on the Lord. They also throw hundreds of shawls on the Lord. Once, a Nãyaka King from Madurai came to witness this Utsav. But, he was a bit too late and it was all over when he arrived. He offered to pay in crores for performing this Utsav all over again. All his pleadings to perform it again were turned down and he was told that it would be conducted only the next ‘Kaisika Dwãdasi’. He had to wait for another year. And he did! A King that he was, he must have had innumerable responsibilities. Yet, he sat in the ‘prakãra’ of the temple for a year and awaited this Utsav, for, his yearning to witness this Utsav had been so deep! Today you can find his statue in this ‘prãkãra’, as a sign (and honour) of the King having sat in the ‘Mantap’ of this ‘prãkãra’ for a year, awaiting the Utsav! The Lord is Himself Ranga Raja and innumerable Rajas (Kings) were devoted to Him. This is the glory of the Lord.

Even today, Lord Ranganãtha is offered ‘tamboolam’ (betel leaves with nut). After the offering, this ‘tamboolam’ is received back in a golden crown. Lord Ranganãtha possesses innumerable jewels offered by several kings of days gone by. These jewels are unique and cannot be found anywhere else in the world. He adorns all these jewels on Vaikunta Ekãdasi. At the time of ‘dolotstav’, ‘tamboolam’ is given to the Lord. This is done by taking the ‘tamboolam’ to the lips of the Lord and then immediately throwing it down into a silver cup held by a Bhattar (priest). Once, this Bhattar was looking at the Lord and his attention had wavered. So when the ‘tamboolam’ was thrown down, the King quickly removed his crown and received the ‘tãmboolam’ in it. He then left this crown behind in the temple and even now this practice of receiving the Lord’s ‘tãmboolam’ in the King’s crown is being followed. Such ostentatious Utsavs are performed. Perumal here enjoys such ‘bhavisu’ - royal treatment! Ramanuja held the Lord in such high status.

Every morning Ramanuja would chant Thiruppãvai. Not a day went without his chanting Thiruppãvai. He would chant Thiruppãvai as he went round the temple. He enjoyed Ãndãl’s descriptions of the Lord. ‘Krishna Krishnaih’ - Since Ãndãl has sung ‘Kãmam ellãm Kannanidathil’ (All desires are only ‘for Krishna’) Ramanuja was totally drawn to Thiruppãvai. He would say, “How charmingly Ãndãl has sung the Lord? "

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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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