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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
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NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
MISSION |
NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
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Premika Bhavanam, Chennai
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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!
"Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Rangapprabho! "HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE " Bhagavãn came to and remained in ‘Bhooloka Vaikunta’ -- Srirangam --- for the sake of a Chozha Raja, along with the ‘Ranga Vimãna’.
Ikshwãaku was Rama’s ancestor. He brought Ranganãtha from Brahma loka and the rulers of Ayodhya worshipped Ranganãtha. A Chozha king participated in a yãga performed by King Dasaratha and asked for Ranganãtha as offering. Dasaratha refused as Ranganãtha was their family Deity and the disappointed Chozha king, on his return, sat on the banks of Cauvery in Srirangam performing tapas to bring Ranganãtha there. After His coronation, Rama gave Ranganãtha to Vibhishana to be taken to Lanka. On the way to Lanka, Vibhishana stopped at Srirangam to do ‘anushtãna’ at the exact place where the Chozha king was performing tapas. When Vibhishana resumed his journey, Ranganãtha refused to accompany him declaring that he desired to stay there. The Chozha king opened his eyes to find the Lord and realized that his tapas had borne fruit. Thus, Lord Ranganãtha, along with His Vimãna, came to stay in what is now known as Srirangam. Even today we find Him in Arcchãvatara Thirumeni. Our Ranganãtha in Srirangam is one who was worshipped in Ayodhya by Mahãns like Manu, Mãndhãta, Dasaratha Mahãraja and Somasundara Prabhu. The Perumal whose ‘ãrãdhana’ (puja) was done by Sri Ramachandramurti is here in Srirangam. This Kshetra bears proudly the name of ‘Bhoo loka Vaikunta’ (Vaikunta of the Earth). Earlier we saw how Vaikunta Gathya describes darshan of the Lord by Mahãns. They cross the seven lokas, the seven oceans, the moola prakriti, Viraja nadhi and have the darshan of the Lord (‘Emberumãn’). Sriranga Mãhãtmiyam (the history of Srirangam) declares that it is this Viraja nadhi (river) in Vaikunta that flows as river Cauvery here in Srirangam. Is this not Bhooloka Vaikunta? Therefore, Cauvery is none other than the Viraja nadhi of Sri Vaikunta. The experience of the Mahãns is that it is the very same Vãsudeva (Para Vãsudeva) in Sri Vaikunta who is in ‘Yoga nidra’ here in Srirangam. It is Vaikunta Ekãdasi today. (‘Ekãdasi’ is the 11th day from the full/new moon - ‘Ekãdasi’ falling in the month of ‘Mãrgazhi’ (‘dhanur mãsa’) is called ‘Vaikunta Ekãdasi’). What is the importance/glory of Vaikunta Ekãdasi? We speak of two Ekãdasis, namely, Sayana Ekãdasi and Utthãna Ekãdasi. The four month period from (Tamizh months) ‘Ãdi’ Ekãdasi (Sayana Ekãdasi) to ‘Kãrthika’ Ekãdasi (Uthhãna Ekãdasi) is night for the Devas and they are in Yoga nidra. Our one-year is one day for the Devas. These four months form the night for them. Since it is their sleeping time, Bhagavãn is also in Yoga nidra (Yogic sleep). If Mahãtmas have no sleep like ordinary humans, then what to speak of the Lord? When Jnãnis sleep, it is only their bodies that rest and they themselves look at the body as a ‘sãkshi’ - a witness. Ordinary sleep is the work of the mind (‘mano vyãpãra’). But Mahãtmas are those who have destroyed the mind. When there is no mind, how will they perform the work of the mind? It is only in our view that they work with a mind. The fact is that they do not. If Mahãtmas get into only yoga nidra (yogic sleep), then how will Bhagavãn’s sleep be? It is also the state of Yoga. This state of Bhagavãn in temples is known as ‘Arcchãvatãra (idol) samãdhi’. Mahãtmas like Dhruva were in a state where they were not conscious of their own body. Dhruva was not aware of the birds building nest over his head and ants building ‘putthu’ (ant hill) over his body! Bhagavãn is also in a similar state. The Lord is full of Chaitanya (Conscious). Only because Bhagavãn is in such state of Samãdhi is He putting up with our ‘apachãra’ (disrespect) and ‘upachãra’ (worship/praises) We should also perform yoga, dhyãna or nãmasankirtan during this period when Bhagavãn is in yogic sleep. Early in the morning we should wake up only with the name of ‘HARI’ on our lips - ‘Munivargalum yogigalum Hari enra peraravam kettilayo’ - sings Ãndãl. Our Smritis say that Mahãlakshmi (consort of Lord Hari and goddess of wealth) rushes to the house where the sound of Hari Nãmasankirtan is heard every (early) morning. Therefore, that house overflows with prosperity (‘subhiksha’). Sadhus wake up early morning only with the name of HARI on their lips. After their ablutions, they chant stotrãs on Bhagavãn. They begin the day with Thiruvãrãdana (waking up the Lord-their puja murthi), then perform pãrãyana (reading of the Holy Book), perform Kirtan in the evening followed by dhyãna. This is the daily routine laid down for the Sadhus. In the evenings, they again perform nãmasankirtan and finally ‘dolotsava’ (putting the Lord to bed). The Shastras have laid the time for each - for dhyãna, for thiruvãrãdana, for pãrãyana. ‘Sattvic’ gods should not be worshipped at midnight. It is only ‘dur devatãs’ - (evil devatãs) who are worshipped at midnight. But on special days, say - Vaikunta Ekãdasi (a ‘punya kãla’- auspicious time) the Lord is worshipped all through the night. But, regular worship of ‘Sattvic’ gods is performed only at the prescribed time and never at midnight. Since Bhagavãn is in Yoga nidra, the Sadhus take ‘Chãturmãsya vrata sankalpa’ (vow of fast and worship) on Ãdi Poornima (full moon in the Tamizh month of ‘Ãdi’). Ãdi poornima is known as Guru poornima (Vyãsa Poornima). Four days prior to this is ‘Ãshãda Ekãdasi’ whence all the ascetics take the vow. Each and every ‘grihasta’ (householder) should also take this vow of Chãturmãsya. This vow (‘vrata’) is meant for all the four ‘ãsramãs’ - brahmachari, grihasta, vãnaprasta and sanyãsi. Ãshãda Ekãdasi is a special occasion for Lord Pãnduranga. Special Utsavs and Nãmasankirtans are performed for Lord Pãnduranga on this day. Crores of people assemble in Pandaripur on this day. In Puri, the ‘Ratotsav’ for Lord Jagannath is also conducted only on this Ãshãda Ekãdasi. Though the ‘sankalpa’ (vow) of chãrturmãsya vrata is taken on the full moon day, the ascetics take ‘Shãka vrata’ (vow) four days prior to it on ‘Ãshãda Ekãdasi’. Chãturmãsya comes to a close on Kãrthika Poornima and the ‘vrata’ on Kãrthika Ekãdasi. Bhagavãn wakes up on Utthãna Ekãdasi - ‘kann malarndu’ - From this day till the eve of Mãrgazhi Ekãdasi, (for a period of one month) the personal work of the Lord is attended. It is only today (‘Vaikunta Ekãdasi’) that the Sannidhi is opened and Bhagavãn comes out. Ãndãl sings, ‘Manikkadavam thãl thiravãi’ (open the doors). And those ‘manikkadavu’ (Doors) open today! The Lord wakes up with ‘doopa deepa’ (incense/lamp) and ‘ãrãdhana’ (puja). Therefore this is a special (‘visesha’ Ekãdasi) Ekãdasi. Just as all Devas and Nitya Suris gather in Sri Vaikunta to see the Lord open His Lotus eyes, ‘Thirukkãppu villakki’ give darshan to all, we also visit our temples where we have gates representing ‘Parama Padam’/‘Sri Vaikuntam’ and carry the Lord through it. Thus, here, on earth, we enjoy the Lord just as the Nitya Suris enjoy Him in Sri Vaikunta. One should fast on Ekãdasi. This is a ‘janma vrata’ - a lifelong fast. This is not a vrata that requires ‘sankalpa’ (vow). The Smritis say that Ekãdasi vrata starts off from the moment a child is born and it has to be followed all through his life. It is said that to eat rice on this day amounts to eating worms and snakes as also one’s own sins! One should, therefore, not eat rice even forgetfully. ‘Shud upavãs’ (Total fast without consuming even a drop of water) is the best but those who are not able to follow this can take milk, fruits or ‘palagãra’ (light tiffin). This should be so on every Ekãdasi.
Why should one be awake on Vaikunta Ekãdasi night?
Why is Rukmãngada thought of in the line of Bhãgavatas? Rukmãngada was a big Raja. His wife was Sandhyãvali. Dharmãngada was his son. As is the custom with Kings, once, Rukmãngada went hunting. In the forest the King met a ‘stree’ (woman). He married her in the ‘Gãndharva’ style and returned to the palace with his ‘Nãyaki’ and kept her in the ‘anthapura’ (private chamber). Such marriages were not uncommon for Kings. ‘Gãndharva marriage’ has been ordained for Kings. Rukmãngada observed Ekãdasi fast very scrupulously. One should take the vow of fast (‘sankalpa’) on ‘dasami’ itself (eve of ekãdasi). One should not eat on ‘dasami’ night, observe total fast on Ekãdasi and on ‘dwãdasi’ (the day following Ekãdasi) one should break the fast early in the morning as prescribed by the Shastras. Only then is Ekãdasi fast is deemed to have been observed completely. On ‘dwãdasi’ night one should not have food. Not only did Rukmangada observe Ekãdasi fast but he also ordered all ---- ‘Yato raja tato prajah’ - ‘As is the King so are the citizens’ ---- the people of his country to observe Ekãdasi fast. On dasami morning he sent drumbeaters to announce that the following day was Ekãdasi. Everyone should, therefore, take the vow of fast that evening. The citizens follow the King. In ancient days the Kings were anxious to help people walk on the path of dharma. So deep was his interest in Ekãdasi fast.
At the time of his ‘Gãndharva’ marriage, the woman had taken a promise of a boon. As it was in the case of Kaikeyi (Dasaratha’s wife and the step mother of Rama) this woman, too, did not mention the boon but said that as and when she demanded, it should be given. The Raja had given his word. It was dasami and Rukmãngada was in her chamber when he heard the announcement of the drumbeaters. As he got up to leave, she pulled his hand and stopped him from leaving her.
Rukmãngada’s son, who learnt about what had occurred, told his father, “Ekãdasi vrata is a great vrata and you should not give it up at any cost. Please cut off my head!” The son was so full of devotion to his parents. So the King picked up a sword and brought it down on the son’s neck. But lo! The sword changed into a garland of flowers and fell on the son’s neck. The Devas who were highly pleased with Rukmãngada’s earnestness towards the observance of Ekãdasi fast, had blessed him. Ekãdasi Mãhãtmyam narrates this charitra of Rukmãngada.
We earn good merits by just thinking (‘smarana’) of such charitrãs on this ‘punya kãla’ (auspicious time). All these people are ‘Punya Purusha’.
Thirukudanthai (Kumbakonam) is a great Kshetra (Holy Place). No other town has as many temples as Thirukudanthai. After Mahãpralaya, Brahma took ‘sankalpa’ of creation with a ‘Poorna Kumbha’, which came afloat in this place and turned into a Linga. This Linga came to be known as Kumbeshwara. Kumbakonam is called Bhãskara Kshetra. Bhãskara means Sun. It was here that ‘Bhãskara’ was humbled (‘garva banga’) by the Lord. He was very proud of his ‘tejas’ (lustre). He swelled with pride that none else possessed his ‘tejas’ and ‘agni jwãlai’ (‘agni’-fire; ‘jwãlai’-heat). Bhagavãn sent His Chakra (the divine wheel - one of the fives weapons of Lord Vishnu), which was lustrous. The Chakra blew out flames that even the Sun could not face! Thus, Bhagavãn humbled the Sun. The Lord remains in a temple in this Kshetra in the form of Chakarathãzhwãr. Even today one can find Sun God standing with folded palms here, in Ramaswãmi temple, where Lord Rama is verily of ‘Sãlagrãma’ Thirumeni (idol is made of Sãlagrama). Here, Hanuman is found as Veena gãna Hanuman. Ramayana was inaugurated only in musical form by Lava and Kusha. It is also said that Rama was an adept in Gãndharva vidya (music). One cannot find anywhere else the rare feature found in this temple. In this Rãmaswami temple in Kumbakonam, Hanuman plays the veena while performing Ramayana ‘patanam’ (reading) set to its tune. We speak of the seven holy rivers (‘Sapta nadhi’) - Ganga, Yamuna, Godãvari, Narmada, Saraswati, Sindhu and Cauvery. Of these seven ‘holy’ rivers, the only one that runs across South India is Cauvery. And it runs through this Bhãskara Kshetra! Kumbakonam is important as a ‘Kshetra’ and also by the river that runs across. Such is the glory of this place. Lord ‘Sãrangapani’, also known as ‘Ãrã Amudan’ (name of the Lord which means ambrosia that one can never have enough of but craves to have more and more) is found in a temple here in Kumbakonam. The manner of His arrival on earth itself is very fascinating (‘azhagu’). He has come down to the earth in a ‘ratha’ (chariot)! The temple itself is in the form of a ‘ratha’. Wheels and elephant are found. The steps leading to the sanctum sanctorum are like those of a chariot. It is as if we climb on to a chariot to have darshan of the Lord. His beauty is unparalleled. His consort is Komalavalli Piratti. She was born in this Thirukudanthai Kshetra and as a young girl when Piratti was playing on the banks of the ‘Mahã Maham’ pond, Perumal came down in a chariot from Sri Vaikunta and married her! The Lord still lives here blessing the devotees with His darshan. Nãdamuni, a Mahatma, went on a ‘Teertha yãtra’. Mahãtmas go on ‘Teertha yãtra’ (bathe in holy rivers). Nãdamuni went to Vrindãvan and bathed in the Yamuna. His son’s name was Ishwaramuni. Ishwaramuni was childless for a long time. But, by God’s Grace he was blessed with a child at the time that Nãdamuni had his holy bath in the Yamuna. The child was, therefore, named as Yãmunãchãraya in memory of the Holy Yamuna. In Tamizh, the name is Yamunait turaivan.
After his visits to holy places, Nãdamuni comes to Kumbakonam to Ãrã Amudan Sannidhi. No amount of words can depict the glory of Ãrã Amudan! His beauty/loveliness/exquisiteness is beyond words. One can forever extol His beauty!
No amount of words can describe him totally!
When Nãdamuni comes to this Ãrã Amudan Sannidhi, he hears someone sing,
‘Ãrã amude adiyen udalam ninpãl anbãye;
The fields are filled with ripe grain stocks that move to and fro in the wind. These act as the ‘venn chãmaram’ (white wafter used to fan the Lord). Since these appear like ‘venn chãmaram’ for the Lord, no separate ‘chãmaram’ (wafter) is required for the Lord! Nammãzhwãr enjoys it this way in one of his pãsurams!
What is the greatness (‘yetrram’) of Nammãzhwãr? For 16 years he sat in the hole of a tamarind tree in Thirukurungoor (Ãzhwãr Thirunagari) and not on a luxurious soft bed (‘malar panjanai’). He did not consume any food. He was in Yoga Samãdhi. He was born a ‘jivan mukta’ (one who is liberated even while in the body). He was in such a high state of experience. It was Madhurakaviãzhwãr who acquired for the world, the wonderful experiences of Nammãzhwãr. Nammãzhwãr, in the highest state of experience (One with the Self) has sung the praises of Perumal of all the Divya Desams (the Vaishnava holy places that are 108 in number). Did he (Nammãzhwãr) visit these holy places? NO! The Perumals of the 108 Divya Desams, came to his place of stay and received ‘mangalã sãsanam’ (their praises sung by him)! They came to him and pleaded, “Please sing my praises! If you do not sing my praises, none would respect me as the world would say that Nammãzhwãr has not sung this Perumal!” All of them came to his presence and received the pãsurams. All his pãsurams are amazing and breathtaking! They describe all the fine features of the Perumal in each and every Divya Desam! He sings of Thirukurungudi Nambi,
How could he have sung such fine details? (!) He has never been to that place!
Nãdamuni heard this pãsuram on Ãra Amudan. Nãdamuni’s heart was drawn to the exquisiteness of the song.
Nãdamuni immediately left for Thirukkurugoor (Ãzhwãr Thirunagari) where he met Parãngusadãsa and received upadesa of the ten pãsurams of Madhurakaviãzhwãar (sung in praise of His Guru Nammãzhwãr). Nãdamuni performed incessant chanting of these ten pasurams, as one would chant a mantra. His chanting bore fruit. Nammãzhwãr, through Archãvatãra Thirumeni (idol form) blessed him with not just his own Thiruvãimozhi (1000 pãsurams) but gave him the 4000 pãsurams of all the Ãzhwãrs (‘Divya Prabandam’)! By whose blessings (‘anugraham’) have we received all the 4000 Pãsurams? Nammãzhwãr’s blessings, of course! Thus, Nammãzhwãr, in Thirukkurugoor Kshetra, gave upadesa of all the 4000 Pãsurams through his own lips. How did he pass it on? In the Vaishnava Siddhãnta, it is said that they were given not as mere pãsurms, but the bhãva, rãga and tãla were also passed on! Nãdamuni could understand the bhãva of each pãsuram in his heart! There are two kinds in Bhãva - Eyarpã and Isaippa. Isaippa has raga and tãla. Eyarppa has no raga or tãla and is to be rendered as a ‘cheyyul’ (poem) in a ‘chandas’ (metre) like the Sãma Veda. Thus, they have been categorized. While giving the Isaippa, the particular raga and tãla are also given along. There is a Shastra by name Bharata Shastra. There is a legend that it was given by Bharata. But, the reason for this name is that the letter ‘bha’ means to dance with ‘bhãva’ (fine feeling); the letter ‘ra’ stresses the importance of ‘raga’ (tune); the final letter ‘ta’ means dance with ‘tãla’ (beat). Only if the three, viz. bhãva, raga and tãla exist, is it called Bharatam. Thus, in this case even as Nãdamuni received the pãsurams, the various bhãva, raga and tãla sprung forth from his heart! Receiving all the 4000 Pãsurams happily, Nãdamuni arrived at Sri Ranga Kshetra. He summoned the two groups, viz. Keezhinathavar and Melinathavar, and requested them to perform ‘anukarana’ (enact) of these pãsurams during ‘Araiyar sevai’. Even today, this ‘Araiyar sevai’ is being performed. ‘Araiyar’ means Raja - King! Arayan - who is an Arayan? If there is one whom we have never seen, have had no link of any kind with him, but immediately on hearing about him our mind and heart go to him, he is called an Arayan. Thus, Mahãns have written ‘vyãkyãnãs’ that only a ‘Gunavãn’ (one full of virtues) is an Arayan. ‘Araiyar’ means Raja. When ‘anukarana’ is performed, the performer wears a crown and ‘vanki’ - (an ornament worn on the arm), as does a Raja. Such enactments are full of bhãva. We have seen that Ramanuja attained such a state of bhãva while doing ‘anukarana’.
Once, ‘Araiyar sevai’ was being performed during the ‘rã pathu, pagal pathu’ utsav (the ten nights and the ten days celebrations during Mãrgazhi month).
Ãlawandãr entertains the desire to have darshan of Padmanãbha in Thiruvananthapuram. Vyãkyãna Chakravarthi questions, “After having seen Ranaganãtha, how could he entertain a desire to go elsewhere or see someone else?” There is a saying, ‘Engeyum chuttri Ranganai sevi’. Since, one will not be able to go anywhere else after having seen Ranganãtha, it is advised, “If you wish to visit other temples do it and then come to Ranganãtha!” Ãlawandãr lived in Srirangam totally enslaved by Ranganãtha. There suddenly arose in this Ãlawandãr, the desire to see Padmanãbha of Thiruvananthapuram! He seeks permission from Ranganãtha. Perumal keeps saying, “You can go tomorrow!” but the permission does not seem to be forthcoming. Ranganãtha has bound all those who have but once seen Him! So, He is surprised to hear Ãlawandãr entertain such a desire. But a few days later when Ranganãtha is in a cheerful mood, Ãlawandãr seeks permission to go to Thiruvananthapuram. Ranganãtha asks Ãlawandãr, “What is the attraction that you feel towards Padmanãbha even after seeing me?” He explains to Perumal, “I do not have any attraction for the Perumal there. But the Ãzhwãr has sung on him. This is the attraction that I feel. Should not one see all the Perumals who have been sung by the Ãzhwãr?” Once, in ‘Araiyar sevai’, a matter relating to Thiruvananthapuram Padmanãbha was taken up. The ‘Araiyar’ was performing a pãsuram relating to this Lord. This particular pãsuram ends with the words “Go to Thiruvananthapuram at once” (‘Ippozhude Thiruvananthapuram pom’)! Hearing these words, Ãlawandãr, a Yateeshwara, lifted his ‘danda’ (staff) and left the place! People around wondered if he were returning to his ‘Thirumãligai’ (residence). But, Ãlawandar at once set for Thiruvananthapuram, by foot!
This town is in ‘Malaiyãlam’ (Kerala State). ‘Malaiyãlam’ means ‘malai pradesa’ - mountainous region. Ãlawandar reaches Thiruvananthapuram and has darshan of Lord Padmanãbha. Here, the darshan of Perumal is had in three parts. He is in a lying posture. (There are three doors through which one sees the three parts of the Lord).
‘Lakshminãtha samãrambãm’ --- Nãdamuni had received the 4000 pãsurams and came to Sriranga kshetra. He arranged for the ‘Araiyar sevai’ of these pãsurams. As they were being enacted, Ãlawandãr would sit in a corner and enjoy them. The name of the direct disciple of Nãdamuni was Pundarikãksha. Thiruvellãrai kshetra is situated near Srirangam. The natives of this place wore ‘poorva sigai’ - the tuft of hair worn in front of the head, like the Dikshitars - and are known as ‘poorva sigãl’. Pundarikãksha lived in this Thiruvellãrai kshetra. Nãdamuni’s son Ishwaramuni attained the Lotus Feet of the Lord even before completing 30 years of age. Ãlawandãr (also known as Yãmunãchãrya) was his son. Pundarikãksha, the direct disciple of Nãdamuni, was rendering yeomen service to his Guru. He knew all the Shastras but was very humble. He was not a ‘tejasvi’ (one with a lustrous appearance) but looked like any ordinary man. It is the Will of Bhagavãn that ‘Sãnidhya’ is visible in some while it is hidden in some. We cannot understand this. Nãdamuni’s wife who had gone on a visit to her paternal home extended her stay there. When she sent a message desiring to return, Nãdamuni sent his disciple Pundarikãksha to bring her back home. Pundarikãksha, with the tuft of hair on top of his forehead looked more like a servant than a man of ‘Vidwat’ (learning), devotion and saintliness. The wife who had not seen this disciple earlier, mistook him for a mere servant. She did not realize that he was a ‘Bhãgavata’ (one deeply devoted to Guru/God) and a scholar. She ordered him about and did not invite him in. Instead, she offered him food outside the house. On their way back, she made him carry her luggage on his head! And he did all the work as bid without any grudge and happily, too! Nãdamuni saw his great disciple return with a turban on his head carrying his wife’s luggage. The deeply disturbed Nãdamuni cried out to his wife, “How could you treat him like a servant? You have done a great ‘Bhãgavata abacchãra’ (insulting a devotee of the Lord). His anger then turned towards Pundarikãksha, “Pundarika! Could you not have told her who you were? Could you not have said that you were a Bhãgavata, a Vidwan and not a mere servant? Is it right for you to do the work of a servant?” Pundarikãksha explained that he had not been insulted at all. It was only his duty to serve the Master’s wife, too. Pundarikãksha calmed down the Master, “It is the duty of the disciple to serve not only the Master but also the Master’s wife. I do not feel sorry about what has happened. I am bound to serve your wife, too. And I have served her joyfully. I deem it my privilege to have served her, too.” The out beaten Nãdamuni praised his disciple, “A Vaishnava is who is like a crane, a rooster, salt and YOU!” - ‘Kokkai pol iruppãn, kozhiyai pol iruppãn, uppai pol iruppãn, Unnai pol iruppan’. ‘Kokkai pol iruppãn ‘ -- A crane stands on one leg ignoring all the small fish that pass by and waits for the big catch. Similarly, a Vaishnava ignores all the demi-gods but catches the Lotus Feet of Lord Nãrãyana only - ‘Sãkshãt Vishno Paramam Padam Nãrãyana Parabrahma Tatvam’. He will have one-pointed devotion to Lord Nãrãyana. ‘Kozhiyai pol iruppãn’ - A rooster, in its search for food, pushes away all the dirt and dust and pecks only at the grains/worms. So is a Vaishnava who pushes away all the faults of the world and grasps only the good in it. ‘Uppai pol iruppãn’ - Salt is indispensable for food. Nothing is eatable without salt. So, no work is complete without Vaishnava ‘sambanda’ (connection/relation). Even the ‘Smãrthãs’ (followers of Saiva siddhãnta) place a ‘Vishnu ilai’ (Vishnu leaf) in ‘shraddha’ ceremony (rites performed for the dead ancestors). Only then does the ‘shraddha’ ceremony become complete. ‘Unnai pol iruppan’ - What does Pundarikãksha say? “The reason for my remaining quiet was because I deem it my privilege to serve not only you but also your wife. Can one get to enjoy such privilege? I do not feel bad about carrying her luggage or eating the left over from her leaf! I consider it my fortune!” Nãdamuni embraced this devout and humble disciple of his and addressed him as, “Uyyakkondãne!” - one who has endeared himself. He was christened Pundarikãksha, but this incident earned him the name ‘Uyyakkondãn’. A Chozha king was a disciple of Nãdamuni. One should notice the bhãva of Nãdamuni here. This King had eight wives. The king visited Nãdamuni, along with his eight wives. At once, Nãdamuni went round all of them and fell flat on the floor prostrating to all of them. The King cried out, “What an ‘apachãra’?” Nãdamuni explained, “When I saw you with the eight queens,you seemed like ‘Dwãrakãdeesa’ - the King of Dwãraka (Lord Krishna) - with His eight Queens! " Page 1 Page 2
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.
Radhe Krishna |
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Thiruppãvai - Day Twenty (PAGE 1) 