Premika Bhavanam, Chennai
4.1.2001 - Thursday

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Sri Swamigal has been rendering ‘Upanyãs’ (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 ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.

Sri Swamigal,

" In the Pãsuram, ‘Mupattu moovar amararkku munchenru’ - The prominent amongst the 33 crores of Devas are the ‘ashta’ Vasukkal (8 in number), ‘ekãdasa’ ãdityargal (Suns 11 in number), ‘dwãdasa’ Rudras (12 in number) and two Aswini Kumãrs. So in all 33 and each of these have a crore pãrshadãs (one who is at service). Hence, traditionally we speak of ‘mupattu mukkodi devargal’ (33 crores of devas).

‘Mupattu moovar amararkku munchenru
Kappam tavirkkum kaliye! Thuyilezhãi! --- “Oh! Lord! When the Devas are in trouble (‘shramam’) You rush to their help. ‘Odi odi chenru’ (You run about for them). Do You not see our troubles? Will You not protect us? Does only the sufferings of the Devas seem greater to You? Is it not true that it is only their protection that appears to be of more importance to You than ours?

What sort of suffering did the Devas undergo that Bhagavãn rushed to help them? Hiranyakasippu performed intense (‘gora’) tapas. This only goes to show that anyone, even asuras, can do tapas. But it is only the mental attitude (‘bhãva’) that matters. The asuras’ tapas is not of the sattvic type. When I read through Bhãgavatam I find that Hiranyakasippu must have been a Mahatma, for, he does such intense (‘goramãna’) tapas, towards Lord Brahma. When Brahma appears before him, naming everything and everyone under the sky he seeks the ‘vara’ (boon) that he should not meet with death through any of them. The worried Brahma heaves a sigh of relief when he finally says in a manner of conclusion, that he should not meet with death through any of his (Brahma’s) creations. A relieved Lord Brahma gives the ‘vara’ happily, as he remembers, “I have not created Mahãvishnu, but He has created me. So, He will save me! He will destroy this asura.” And the Gopis cry out to Krishna, “That asura performed tapas and Lord Brahma blessed him with everything that he sought. But is it not You who have to take so much trouble? It is You who has to run about to save Brahma. What do you do? You have Prahlãda be born as a son to this Asura. You then bring about a rift between them. You take the form of half human and half lion (Nrisimha Avatãr) and remain within a Pillar awaiting Prahlãda’s call. At his call, You come out and sitting on the threshold of the palace door, which is neither inside nor outside, hold Hiranyakasippu on your knees, tear open his heart with the nails of your fingers (that are with and without life), at dusk (which is neither day nor night), drink up his blood and wear his intestines as garland! What do all have to say on this action of Yours? Some might say that it was to destroy the asura, Hiranyakasippu while some might feel it was to protect Prahlãda. But this reason cannot be cited as You had already protected Prahlãda when his father tried to kill him through various means - when he tried to poison him, when he rolled him down the mountain and when he got an elephant to crush him with its foot. Nor is it to keep up Prahladã’s words (that You were indeed to be found in a pillar, too.). But the fact is that You took this Avatãr only to help Lord Brahma! Brahma has been saved! If not for Your protection Hiranyakasippu would have continued harassing all and the Devas would have abused Brahma for the boon granted.

Even Rãvana performed tapas in a similar manner. Like Hiranyakasippu, he, too, sought the boon that he should not meet with death in the hands anything or anyone (naming all that exist under the sky)! When Lord Brahma appeared before him, due to his ‘ahankãra’ (‘bloated’ ego) he said, “It is demeaning for me to ask protection against man (‘narah’) or monkey (‘vãnarãh’! What can they do to me? I can destroy them in no time. So I seek the boon that I should remain undefeated by Devas, Asura, etc.” And what happened? You (Bhagavãn) had to be born as a human. And you had to hide all your greatness (‘mahimai’) and behave like a human, suffer separation from Pirãtti, seek the friendship of monkeys and build a bridge across the Sea, place Sita in Asoka Vana, have Rãvana do ‘abachãra’ (insolence/insult) to Sita and then kill Rãvana.

Why should you undergo such troubles? For whose sake did You undergo all these troubles? Here again it was only for the protection of Lord Brahma. They give away boons and you have to take so much trouble to protect them. You take the form of an animal or a man and seek the friendship of monkeys. You have to undertake such trouble for their sake - ‘nee padãda pãdu pada vendi irukku’.

There was an asura by name Basmãsura. What did he do? One should never appear before an asura who performs tapas, for, he will seek all dangerous boons. He seeks the boon, “Swamy! If I touch anyone’s head with my hand, he should be burnt to ashes!” The naïve Lord Siva says, “Yes! Here I give it to you - the boon you seek!” and lo! What does this fellow do? “Let me test the strength of your boon by placing my hand on your head first!” He tries to place his hand on Lord Siva’s (the boon giver!) and Lord Siva ran for his life! He came running to You for protection. You took the form of a Mohini (a beautiful damsel), charmed him and made him place his hand on his own head which in turned him to ‘basma’ (ashes).

Lord Brahma initially had five heads. But, once Lord Brahma and Lord Siva were at loggerheads. The angry Lord Siva pinched out one of the five heads of Lord Brahma! But this head got stuck to his hand and he could not shirk it of. At last, it was in Badrikãshrama that this ‘kapãla’ (skull) left his hand and fell off as Lord Badrinãrãyana sprinkled holy water on his hand. This place ‘Brahma Kapãla’ is seen even today in Badrinãth kshetra. Here people perform ‘tarpana’ (rituals for the dead ancestors).

Thus, You also protected Parameswara (Lord Siva) from Basmãsura and from ‘Boo pãdaka’. You are ever rushing to protect these. What did You tell Lord Brahma? You gave the Vedas and asked him to go about his work of creation with it (the Vedas). By this it was meant that the work of creation should be executed with each of the four heads chanting each of the four Vedas. The lips utter the Vedas and the hands execute the work of creation. But it is quite difficult to synchronize both. Either the chanting of the Mantras or the work of creation was forgotten. So, Lord Brahma, while involved in the work of creation, dropped the Vedas totally. He tried to remember the Vedas but found that he had totally forgotten them. Hence, You had to incarnate as ‘matsya’ (Matsyãvatãra) and revive the Vedas. Oh! Lord! You go about protecting and blessing them.

Then came Indra. Mahãbali was a ‘parãkramasãli’(very powerful) and Indra crosses his path. Mahãbali captured Indra’s Kingdom and ruled over it. Faced with Mahãbali’s wrath, Indra calls out to Bhagavãn for help. So, Bhagavãn takes Vãmanãvatãr. The immeasurable Lord confines Himself into a small young Brahmin boy and begs (‘yãchakam’) of Mahãbali, land measuring three Feet. He then takes Trivikramãvatar to measure three Feet of land! You, oh! Lord! took Mahabali unto Your fold and retrieved the lost kingdom for Indra.

To what extent You trouble Yourself in order to help and protect the Devas? Ãndãl says, “I do not mind if You help and protect the Devas.” What is it that angers Ãndãl? She questions Bhagavãn, “But do they conduct themselves properly towards You? Are they grateful to You? How does each and every one of them --- Brahma, Siva and Indra treat You, once their work is accomplished by You?

When You came as Krishna, Brahma carried away Your cattle to his loka. He was filled with ego and wanted You to fall at his feet! He had not understood Your benevolence. Well! Did he understand who You were? Did he understand that You were the Lord? And You rush to protect him!

What about this Indra? You retrieved his kingdom for him from a. But when you instructed the people of Gokula to perform puja to Govardhana (mountain) he sent torrential rains in an attempt to wipe out Gokula and YOU! You had to lift the Govardhana to give protection to all lives in Gokula. Indra tried in vain to make You fall at his feet. But what did You do? You did not destroy him but only humbled him. You took him aside and spoke kindly to him. Not only are they ungrateful to You but they also kindle Your wrath! (‘abacchãra’). All of them, without exception, either draw You into a fight or expect some kind of a protection. And You are always doing their work!

But look at us--Do we entertain any desire?

As soon as the Devas sought ‘amruta’ (the divine ambrosia) you rushed to get it for them. You troubled Yourself to a great extent to get it for them. You took the form of a tortoise (‘koorma avatãr) and sat below ‘the big mountain (‘meru malai) just so that the Devas could churn it and obtain the’amruta’!

Ãzhwãr cries out, “avãloda amudam kadaiya en amudatta kadiyarãle?” (is not the Lord called ‘Ãrã amudan’?) - (to churn out their ‘amruta’ the Devas are churning down my amruta (Bhagavãn) - pushing Him into all sorts of trouble).

We do not expect anything from You. We desire only You. We do not need ‘anya prayojana’ (any other benefit). We enjoy Your beauty, Your smile and Your look. It is enough if you bless us with Your ‘Katãksha’. We are ‘ananya prayojanargal’ (have no other desire or end to serve Him). We do not even expect You to speak to us! We just need to see You. We seek nothing from You. What is it that we can ask of You? The Devas are always calculative trying to make use of you for their work. And You rush behind them. You do not care for us. Those Devas remain very humble until You complete their task but after their work is accomplished they sling mud on You. You are indeed partial to the Devas. ‘Muppattu moovar amararkku munchenru' - Even before any problem presents itself You rush to them. Is it because we are 5 lacs that you ignore us? Should we then join the 33 crore - Devas group? (The reason is, it is only the Devas who have been born as the Gopis - ‘surasriya’, as said in the Bhãgavatam) At least then, will You come to us? Or is it that You like the number 33 and not 5 lacs? If that is the case, then we who are 5 lacs in number shall change to 33 crores.

These Devas compel You to incarnate Yourself. But what do they do when You incarnate? They push You to the presence of Kamsa, Rãvana and Sisupãla. The arrows shot by these asuras prick Your body. Do You know how deeply grieved we feel to see this? It bleeds our hearts to see Your body suffer thus. We yearn, “Won’t Your ‘Kann ambu’ (the arrow shot out by Your look) fall on us?” They get the enemies’ arrows to strike Your body and it is for their protection You keep rushing. Are You not being partial?”

The Ãzhwãrs pray, “When Gajendra’s (elephant) leg was caught hold of by the crocodile, it called out ‘Ãdi moolame’. It called out the Jagad kãranã purushã (the Lord who is the cause of the Universe) without using any Name or form. Neither Brahma nor Rudra nor the Devas came to his help. It was You who came rushing for his help, leaving behind Pirãtti.”

They did not just think of You as the ‘Para tatva’ (the highest philosophy) but thought, “To attain Vishnu we performed yoga, tapas, Veda adyayana and several other sãdhanas. But such ways have proved futile. We now realize that to attain You we should get caught in a crocodile’s grip!” The Ãzhwãr, therefore, sing, “The easiest way to have Your darshan is to have a crocodile catch our feet! You did not come for tapas, yoga or any other sãdhana but came rushing to Gajendra whose feet were caught by a crocodile!”

‘Muppathu moovar amararku munchenru’ - “You, Bhagavãn, are in ‘Ksheerãbdi’ (the ocean of divine milk). Others come and pray to you to incarnate. From ‘Ksheerãbdi’, as Vãsudeva, Sankarshana, Pradhyumna, Aniruddha, You perform this ‘Jagat srishti’ (creation of Universe) and incarnate Yourself. You leave that comfortable place and incarnate Yourself to help them. All of them pray to You to leave Your ‘Ksheerãbdi’ and take ‘avatãr’ (incarnate) to help/protect them. And You do. But they (Brahma, Varuna and all others) are not only ungrateful to You but also fall prey to their ego and thus, to Your anger/dislike .”

But here it is also said how Bhagavãn won each one of them (‘vasam’). Bhagavãn is born on earth. Kamsa was the most wicked of all asura. But as long as he was in the forefront other asuras, viz. Narakãsura, Jarãsanda behaved themselves. Their wickedness seemed petty in front of Kamsa’s wickedness. The 33 crores Devas prostrate to him repeatedly even without being aware of their knotted up hair loosening and falling helter skelter! Kamsa had created such deep terror in all their hearts. But once Kamsa was killed, all the other asuras came out in full force. And You killed all of them. Thus You won over Kamsa (‘Kamsa vasam’) through ‘vadam’ (destruction)! Did You go with an army? No! You went all alone. Kamsa had placed the wrestlers (Mallars) Chãnura and Mushtika. You went past destroying them and killed Kamsa with Your bare hands.”

You then won over Varuna . When Varuna carried away Nandagopa to his loka You rescued him and thus won over Varuna. In the case of Govardhana, declaring ‘Aham Govardhanosmi’ You had to face Indra’s wrath and bring him around. Indra then sought forgiveness and thus You won over Indra (‘Indra vasam’).

You brought around Brahma (‘Brahma vasam’) who had carried away Your cattle to his loka.

By drinking up the forest fire You brought around Agni (‘Agni vasam’) and in Your Avatãr through ‘Rãsam’ You brought around Manmatha (‘Manmatha vasam’).

You attracted ‘Sãkshãt’ Vaikuntapati (Mahãvishnu) through Your beauty! Through ‘Bãnãsura yuddha’ You got around Parameswara.

How did Krishna attract Vishnu through His beauty? In Vaikunta, Vaikuntanãtha (Mahãvishnu) found Mahãlakshmi leaving his side quite frequently and rushing somewhere. The curious Mahãvishnu questioned her, “You never used to leave my side, but nowadays you rush out quite frequently to some place. Where do you go?” Mahãlakshmi explained, “You have become old! You are a Purãna Purusha! But there is the charming, beautiful, young Krishna in Vrindãvan. I go over to Vrindãvan frequently to have a look at him!” Regular description of Krishna’s charm and beauty kindled the desire in Mahãvishnu to see Krishna. Being Purãna Purusha he could not carry the whole load of Sri Vaikunta to Vrindãvan. So, he decided to get Krishna to visit Sri Vaikunta.

Krishna is then ruling Dwãraka. Arjuna is in Dwãraka with Krishna. A brahmin living in this Kingdom loses his tenth child at the time of delivery itself. He has already lost nine children earlier in this manner. The enraged brahmin comes to Krishna’s door and shouts, “Are you a King? Such calamity is taking place in your Kingdom. Should you not protect my children?” What is the reason for his shouting at Krishna?
Ãzhwãr explains, “ Krishna’s feat of retrieving his Guru Sandeepani’s son had become widely known. So, this brahmin is also aware of it. And he demands of Krishna to retrieve his own children.”
The brahmin shouts out to Krishna, “Will You bring back only Sandeepani’s son? I am also a brahmin. Would you not protect my children?”
Arjuna who is with Krishna hears the brahmin. He tells the brahmin, “The one who is inside is but a shepherd! He has become a King accidentally! I have been born in the ‘Kshatriya jãti’ (warrior caste whose main duty is to fight for and protect the people). He cannot understand the difficulties of brahmins. I will retrieve your children” Thus, Arjuna gives ‘abhaya’ (promise of protection) to the brahmin.

The brahmin’s wife becomes pregnant once again and at the time of delivery Arjuna goes over taking Krishna along with him. He builds a cage with his arrow and the delivery takes place within this cage. Soon a child’s cry is heard but the cry of the child dies down quickly to be followed by the cry of the brahmin. This child, too, has disappeared in spite of all the precautions taken by Arjuna!
Arjuna has the ability to wander in all lokas. Therefore, the bewildered Arjuna goes on ‘sanchãra’ (goes round) of all the lokas, in a chariot. But the child is not to be found anywhere! He then falls at Krishna’s feet (‘sharanãgati’) in surrender and pleads, “Krishna! Please help me keep up my word.”
Krishna refuses, “I cannot. If I retrieved this brahmin’s child, it will set a precedence and everyone will seek me out for help in such matters.”
Arjuna pleads, “Please assist in this one case to help me keep up my word!”
Krishna says, “Well! Since you have given the word I will help. But what did you say to the brahmin? Did you not tell that it was a shepherd who was inside and that you were from the Kshatriya jãti!” An embarrassed Arjuna apologises, “I had spoken thus out of sheer folly!”
Krishna agrees to help and goes to Sri Vaikunta, taking Arjuna and the brahmin along.

In Sri Vaikunta, Vaikuntanãtha explains, “I found Mahãlakshmi going off frequently to Dwãrka and Vrindãvan. On learning the reason for Her frequent disappearance, my desire to see you deepened. It was I who brought all the children of this brahmin here so that it would bring you here! And to the brahmin, Vaikuntanãtha said, “You may take your children back with you.” Though the brahmin had come in search of only one child he now took back all his children!

On their way back, Arjuna speaks about the grandeur of Sri Vaikunta in an excited tone. Krishna looks at the brahmin and asks, “Arjuna speaks so excitedly of the beauty of Vaikunta. How did you find Sri Vaikunta?”
The brahmin says, “I did not look at anything there! I was searching for my lost children. I had no time for any other thought. So, my eyes saw nothing else!” Lo! Even in Sri Vaikunta this brahmin’s heart and mind were set only on his children! His sins were so strong! ‘atrradu pãsam utrradu veedu’ - only if the binding of samsãra leaves you, will you attain Moksha! Krishna did not take the children directly back to the brahmin’s house but brought them to Rukmini. He said to her, “Look at these children whom I have brought back from Sri Vaikunta!” and then handed them over to the Brahmin. This is how the Charitra goes.
Thus, Bhagavãn attracted even Vaikuntanãtha.

In the Charitra of Jayadratha, Bhagavãn is seen to bring around ‘Ãkãsa’ (space)! Of the five elements (‘pancha bhootãs’) Bhagavãn brings around air in Trinavarta charitra, fire when He drank the forest fire, water when river Yamuna gave way as Vasudeva carried the child to Gokula, earth in Trivikramãvatar and now space in Jayadratha charitra.

Abhimanyu vadam* (killing of Abhimanyu - Arjuna’s son) was about to take place. Abhimanyu had entered the Chakravyuha (a particular formation of the army). He had been hit by the enemy and had no knowledge of coming out of Chakravyuha. Jayadratha had deceptively led Arjuna away from the battlefield.

In Pãtãla loka, Krishna was coming with Arjuna when a brahmin was attempting suicide unable to bear the grief of having lost his son. Arjuna consoled the Brahmin advising him against committing suicide. Krishna asked Arjuna how would he face such a situation. Arjuna replied, “I will not attempt suicide”. Krishna said, “Promise me that you would do no such thing if you were to face such a situation.” Arjuna gives his word. Soon after, the news of the death of his beloved son Abhimanyu was received. The bereaved Arjuna was at a loss, having given his word to Krishna. Bhagavãn, “Arjuna! If you are a real kshatriya vow to kill Jayadratha before sunset. If you fail in this attempt you may then enter Agni (fire)”. So, Arjuna vowed to kill Jayadratha before sunset or to enter Agni if his attempts were to fail.

Arjuna was unable to find Jayadratha who was hidden somewhere by his enemies. Even if Jayadratha were to be found by Arjuna, it was the latter who was in danger because Jayadratha enjoyed the boon from his father that if his head fell to the ground, the head of the one who was the cause of it to fall to the ground would burst. Only a few moments were left for sunset. In any case, whether Jayadratha was slain or not, Arjuna was sure to meet death. If he were to slay Jayadratha, his own head would burst and Arjuna would meet with death instantly. On the contrary, if he failed to slay Jayadratha he would have to enter the fire as vowed.

The sun was about to set and Arjuna had lit ‘Agni’ to die. So, a confident and proud Jayadratha came out to witness Arjuna die. But suddenly the Sun came up in full as if it was mid-day! Krishna had, with His Chakra, stopped the Sun from setting and ordered Arjuna, “Look! There stands Jayadratha. Hit him. Make the head move up!” Arjuna did as bid and the cut off head shot up only to fall on the lap of a rishi who was in dhyãna. The jolted up rishi threw down the head and as the head touched the ground the rishi’s head burst. It had been declared that the head of the one who threw Jayadratha’s head to the ground would burst. So the rishi’s head burst.

Thus, through this incident Bhagavãn controlled space, too.

‘Muppathu moovar amararkku munchenru
Kappam thavirkkum kaliye! Thuyilezhãi!’ - Thus, You rush to protect the Devas. But none of them is grateful (‘krithagnya’) to You. They only entertain ‘swãrtha’ (self-interest). They only desire their work to be done by You. But do we come to You with such an attitude? We come here desiring only Your ‘katãksha’ (look), ‘lãlanai’ (petting) and ‘prema sallãba’ (display of love). Don’t You understand this?

Click here for Thiruppãvai (20) in Tamil

‘Cheppamudaiyãi! Thiraludaiyãi! ' - You are a ‘Veerãdi Veera’ (brave). We know all about Your valour.

'Chetrrãrkku veppam kodukkum vimala! Thuyilezhãi’ - You are a ‘jwara’ (fever) to Your enemies, creating fear in their minds. ‘kanjan vayirril neruppenru ninra nedumãle’ - created the heat of fear in the (enemy’s) Kamsa’s (Kanjan is Kamsa) stomach. The enemies dread You!
‘Veppam kodukkum vimala!’ - Oh! One who creates the heat of fever!

‘Cheppena menmulaich chevvãich chirumarungul
Nappinai nangãi! Tiruve! Thuyilezhãi!’ - The Gopis wake up Krishna, Balarama, Yasoda and Nandababa. They wake up Nappinai separately in the succeeding pãsuram. In the last pãsuram, they wake up Nappinai and Krishna together.

In this pãsuram, through the first four lines, the Gopis wake up Krishna and in the next four lines
‘Cheppena menmulaich chevvãich chirumarungul
Nappinai nangãi! Tiruve! Thuyilezhãi!’ they wake up Nappinai separately.

There are ‘pramãna’ (proof) in this pãsuram that the Gopis ask Krishna and Nappinai to come out together. “Nappinai! You need not come out alone or send Krishna alone to us. We want both of you to come out together! We desire to do ‘Krishnãnubhava’ along with you. We have no desire to separate you two. Come together.”
‘Nappinai nangãi Thiruve!’ - The Swamy shows that the term ‘Thiruve’ refers to ‘sãkshãth’ (verily) Mahãlakshmi.

‘Ukkamum thatoliyum thandun manãlanai
Ippodhe emmainee rãtelo rembãvãi’ - “Please send all the things needed for the ‘nonbu’ through Krishna. ‘Ukkam’ carries the dual meaning of hand fan (‘visiri’) and oil; mirror, towels for drying our hair, clothes - Please send all these items through Krishna. (The girls have decided that it is Krishna who should oil their hair, bathe them in water, decorate their hair with flowers, hold the mirror for them, etc.). We desire Krishna to do all these for us. To fan us, apply oil for us, hold the mirror for us, dry our washed hair!”
‘Ippode emmainee rãtelo rembãvãi’ - “It is our desire that Bhagavãn bathes us with His hands. Today’s ‘neerãtal utsav’ should be through Bhagavãn’s hands.” They are asking all these of Nappinai. But can she bear to see Krishna apply oil, bathe, fan and decorate the hair of other Gopis? Will she accept the other Gopis?

The Swamy says, in his vyãkyãna - ‘Rathostav’ (festival of chariot) takes place in the month of ‘Thai’ (Tamizh month) for Lord Ranganãtha. Ranganãtha alights from the chariot flanked on both sides by Sri Devi and Bhoo Devi and enters Thãyãr’s (Goddess Ranganãyaki) sannidhi. Ranganãyaki Thãyãr is ‘padi thãndã pathhini’ (the loyal wife who never crosses the threshold). There are ever so many ‘utsavs’ (festivals) but Ranganãyaki never steps out of her sannidhi. She does not join Ranganãtha. The Lord goes alone.

Once, a Chozha Raja decided to bring out Thãyãr in a procession. Uthhãva Nambi, a great Mahãn, along with his disciples threatened to commit suicide by jumping off from the gopura (temple tower) if Thãyãr were brought out. The Raja gave up his intention to bring Ranganãyaki Thãyãr out in procession.

Ever since the temple was founded till date, Thãyãr has never left her ‘ãsthãna’ (Her place). Only once a year, as already said, in ‘Panguni Uthra’, She sits on ‘eka Simhasana’ (on the same throne) with the Lord.

After the completion of ‘ Ratha Utsav’ in ‘Thai’ month, Perumal goes to Ranganãyaki’s ‘Ãsthãna mantapa’ along with Ubhaya Nãcchiyãr. Thirumanjanam is performed for Perumal and Ubhaya Nãchiar in the presence of Ranganãyaki. Ranganãyaki Thãyãr watches this Thirumanjanam without any feeling of jealousy.

The Swamy says that the girls tell Nappinai, 'Nappinai! Just as Periya Pirãti (Ranganãyaki Thãyãr) watches the Thirumanjanam of Perumal and Ubhaya Nãchiyãr, you watch Krishna playing with us!' "

"GOPIKÃ JEEVANASMARANAM
GOVINDA! GOVINDA!"

*Chakravyuha is a particular kind of formation of the army into which the enemy penetrates killing the soldiers and gets out of it. Only Arjuna had the know how of entering into and getting out of Chakravyuha. Abhimanyu, son of Arjuna, was in the womb of his mother when Arjuna relates to his wife how one should cut into Chakravyuha. Abhimanyu did not, however, get to learn the way of getting out of it. The Kauvaras aware of only Arjuna having the knowledge of cutting into and getting out of it successfully remove him from the scene through deceptive methods. Abhimanyu, a true kshatriya that he was, risked his life entering into the Chakravyuha.

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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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