Premika Bhavanam, Chennai
6.1.2001 - Friday
VAIKUNTA EKÃDASI

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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,

" The King used to come in a chariot. While climbing on to the chariot, the King would hold the hand of the charioteer, place his foot on his shoulder and climb. Once, it so happened that the charioteer was not present. Nãdamuni rushed up and lent his shoulder! The King did not notice Nãdamuni, placed his foot on Nãdamuni’s shoulder mistaking him to be the charioteer and climbed on to the chariot. But, after climbing the chariot he realized the mistake. He jumped down to the ground and fell at Nãdamuni’s feet begging his pardon. “How could you do this?” But Nãdamuni consoled him with the words, “While you climbed the chariot, you seemed like Ramachandramurthi and I felt myself to be Sumantara (the charioteer of Lord Rama).” Bhãva is only bhakti. Nãdamuni was such a great Bhãvuka. Every scene reminds the Mahãtmas, who were forever in the thought of the Lord, of their Lord and they lose themselves in it.

Nãdamuni’s direct disciple was Uyyakkondãn. Uyyakkondãn’s disciple was Mannakãlnambi. And how was this Mannakãlnambi? Uyyakkondãn had little daughters. Mannakãlnambi used to accompany these little children of his Guru to Cauvery for their bath. Walking out of the waters, the little ones used to complain to him, “Mãma! (Uncle) it is very slushy here!” Immediately, he would lie down across the slush and let the little ones walk over his back!

His back bore the signs of little feet of mud. When Mannakãlnambi came to prostrate to his Guru, Uyyakkondãn found these marks of mud (of little feet) on his back. When his Master questioned him about this, he just swept it away as nothing of importance. But, the Master called his children and enquired. They explained, “When we get out of Cauvery we find the river bed very slushy. Since we complain to him, he lays himself down across the slush and we walk over his back!” The ‘touched’ Uyyakkondãn asked him, “Why did you do this?” Mannakãlnambi said humbly, “Not only is the touch of thy Lotus Feet on me a fortune, but also that of thy children!”

Who is a ‘puthra’ (son)? The Shastras say it is only the father who comes as puthra! Therefore, he carries the name ‘Ãtmaja’. Mannakãlnambi says, “I have been so fortunate!” Therefore, His name was Mann(a)-kãl-nambi (feet of mud).

‘Lakshminãtha samãrambãm Nãdayãmuna madhyamãm asmath Ãchãrya paryantãm vande Guru Paramparãm’ -- Ishwaramuni attains Paramapada. Nãdamuni also becomes very old. Mannakãlnambi is asked to bring back Ãlawandãr somehow. It is Mannakãlnambi who brings Ãlawanadãr back home to carry on the work of the lineage of Gurus.

Ãkkaiãzhwãr lived in Gangaikondachozhapuram, the capital of the Chozha kingdom.
A ‘Vidwãn’ (man of learning) who had mastered all the shastras challenges him for a debate. Ãkkaiãzhwãr loses his sleep, as he knows that it is difficult to defeat this scholar. And the one who is defeated in the debate has to carry the Vidwãn’s palanquin and become his slave. He deeply desires someone to cut this arrogant scholar to size. It is then that the five-year old Yãmunãchãrya accepts the challenge of the Vidwãn. He informs the king that he would face the Vidwãn and the king brings the child to the court with all royal honour. The king and the queen see the little child. Both of them feel ‘puthravãtsalya’ (love of a parent) towards this child.

The conversation of the king and the queen turns towards this child. Both of them wonder if the child would win or not. One says he would win while the other refutes it. The cheerful conversation takes a solemn turn when the king declares, “If this child loses, I will divorce you!” and the queen not to be out beaten takes a promise from the king, “Well! This child is sure to win and you should offer half your kingdom to him!” The king accepts the challenge.

The child comes to the court and asks the scholar, “Will you begin or shall I?” Surprised, the scholar gives the choice of throwing the question first, to the child.
The child says, “I will make three statements which you will have to refute.
The first one is - the queen is a ‘pativratha’ (a woman who is loyal to her husband)
The second is - the king is a ‘sãrva bhowma’ (ruler of the whole creation)
The third is - your mother is a ‘puthravati’ (one who has borne children).”

By refuting the above statements, the scholar had to explain that the queen was not a ‘pativrata’, the King was not a ‘sãrva bhowma’ and his own mother was childless!

The scholar blinks. He is perplexed. How can he refute these statements? How could he say that the queen is disloyal to her husband? Would not the king execute him if he dared to utter such a thing? Or that the king is not a ‘sãrva bhowma’. Or that his own mother is childless, while he, the son, is sitting here? How ridiculous they all sound?

He challenges Yãmunãchãrya to refute his own statements - “Neere marum!”

The intelligent child explains, “Your mother is childless because you are her only child. The shastras call the woman who has only one child as ‘maladu’ (barren - childless). A single tree does not form a wood but only a group of trees. Likewise, a woman who bears only one child is considered childless. Hence, your mother is childless!

The queen is not a ‘pathivrata’ because at the time of marriage, the ‘kanya’ (bride) is first offered to the Devas and Lord Vishnu and only then to the human groom beside her. As such the queen is not a ‘pathivrata’!

The king is not a ‘sãrva Bhowma’. ‘Sãrva Bhowman’ is one who rules the entire ‘Jagat’ (world) and not a tiny kingdom. This king rules only the Chozha kingdom. Therefore, he is not a ‘sãrva bhowma’!”

The scholar’s pride is thus completely destroyed. The queen, in her joy that the child had saved her position (as the royal queen) forgets her status and rushes to the child. She embraces the child and cries out in joy, “Ãlawandãre! Ennai Ãlawandãre!” (one who came to rule me-my destiny) Since that day Yamunãcchãrya was known by this name of Ãlawandãr.

The king, as promised, offers half the kingdom to the child. Ãlawandãr becomes wealthy overnight and gets busy looking into the affairs of a kingdom! Days pass by and he loses himself in the affairs of the kingdom. Being a ruler, meeting him also becomes difficult. This makes Nãdamuni very sad. Has this child come in our ‘Vamsa’ (family) to rule a mere kingdom? Has he not been born to establish and carry on the Vaishnava tradition? He entrusts Mannakãlnambi with the responsibility of bringing Yãmunãchãrya back. Mannakãlnambi waits for the appropriate moment to meet Yãmunãchãrya.

Mannakãlnambi, being a poor Brahmin, is unable to get an appointment with the king. Mannakãlnambi tries in vain to meet him. He then uses a clever means to meet him. He begins to regularly supply ‘tooduvalai keerai’ (a kind of lentil) to be added in his meals. One day, due to heavy rains, Mannakãlnambi fails to turn up with the ‘keerai’. And that day Ãlawandãr notices the regular dish missing. He enquires and learns that a brahmin had been supplying the leaves regularly and that day due to heavy rains,had not turned up. Ãlawandãr pulls up the concerned people, “That brahmin probably is in need of something. Should you not have informed me if someone has been regularly supplying me with something? Well! Tomorrow when he turns up, bring him to me.” And the next day, Mannakãlnambi is brought to Ãlawandãr’s presence. He asks Mannakãlnambi, “Is there anything you wish to tell me?”
Mannakãlnambi, “Yes, your grandfather has left behind, in my possession, a property for you. I wish to hand it over to you.”
Ãlawandãr, “I am very wealthy. You seem to be a poor Brahmin. You may have that property for yourself. I do not need it.”
Mannakãlnambi, “I am sorry. But, I cannot take what rightfully belongs to you. It is my duty to hand it over to you.”
Ãlawandãr, “Well! then, bring it to me, here”.
Mannakãlnambi, “No, it cannot be brought here. You have to come over to see the property.”
Ãlawandãr agrees to go over with him to ‘see’ the ‘property’.
Mannakãlnambi takes Ãlawandãr to Srirangam (temple). He takes him through the ‘saptha prahãra’ (the seven courts in the temple precincts), then they cross the ‘Garuda mandapa’, then the ‘Chandana mandapa’, then the pillars (‘Dwaya anusantãnam pannum toongal’), then pass ‘Kulasekhara padi’ and finally arrive at Ranganãtha’s sannidhi! Mannakãlnambi points the Lord to Ãlawandãr and says, “Here is the Property left by your grandfather!” Immediately, Ãlawandãr throws away his crown and the royal post and takes to ‘sanyãsa’ (ascetic life). He throws away everything immediately. He does not return to settle matters at the palace! Why is he known as Ãlawandãr? He is known as Ãlawandãr because he came to rule none less than Rãmanuja.

From where was ‘bhãva-artha’ for Tiruppãvai grasped? All these bhãva-artha have come down from Nammãzhwãr to Nãdamuni, then to Ãlawandãr and from Ãlwãndãr to Mahãns like Periavãcchãnpillai. Thus, these are not sheer imaginations of humans. The same bhãva with which Ãzhwãrs have sung these pãsurams, have sprung forth in the hearts of Mahãns.

Yesterday we saw,
‘Yetra kalangal edirpongi meedalippa
Mãtrãde pãlsoriyum vallal perumpasukkal
Ãtrrap padaithãn magane! Arivurãi;
Ootra mudaiyãi! Periyãi! Ulaginil
Thotramãi ninra chudare! Tuyilezhãi;
Mãtrãr unakku valitolaidhun vãsarkann
Ãtrãdu vandun adipaniyu mãpole
Potriyãm vandom pugazhndelo rembãvãi.’

‘Yetra kalangal edirpongi meedalippa
Mãtrãde pãlsoriyum vallal perumpasukkal’ - Ãcchãrya vaibhavas (the greatness of the spiritual teachers) had been taken up in these lines. One should ask all Bhagavat related matters of his Master. Only as more and more ‘prasnam’ (queries) are put forth, innumerable Bhagavat matters spring forth. The Ãcchãrya never say, “That is all!” Instead, they rain down Bhagavat matters on you.

‘Ãtrrap padaithãn magane!’ - Chellapillai and Varadarãjan’s ‘charitra’ (life history) were taken up in this reference.

‘Ootra mudaiyãi Periyãi!’ - It is only ‘shabda’ (sound) that is ‘pramãnam’ (proof) and the greatness of the Vedas were elucidated. “The Vedas sing Your (Bhagavãn’s) glory but even they fail to describe You totally. Therefore, ‘Periyãi’ (Great)!”

‘Ulaginil thotramãi ninra chudare’! -“In ‘Vibhava avatar’, when You came down in human form (Lord Rama), Your tejas was such that even Vãli’s wife ( a mere monkey) recognized You.”

‘Mãtrãr unakku valitolaidhun vãsarkann
Ãtrãdu vandun adipaniyu mãpole’ - “All Your enemies, humbled by You, stand at your Feet. We also stand at Your Holy Feet not with any end in mind, but only to sing Your praises”
‘Potriyãm vandom pugazhndelo rembãvãi’ - We have come to sing ‘Pallãndu’ and Your glory!

Here, we take up the next (pãsuram),
‘Angannmã jnãlath tharasar abhimãna
Pangamãi vandunin pallik kattirkiizhe
Sangamiruppãrpol vandu talaipeidom;
Kingkini vãichcheidha tãmariap poopole
Chengann sirusirudhe emmel vizhiyãvo?
Thingalum ãdit tiyanum ezhundãrpol
Anga nniranndungkonn dengallmel nokkudiyel
Engalmel sãbam izhindelo rembãvãi.’

‘Angannmã jnãlath tharasar’ - It is ‘Raja dharma’ for a king to win over other kingdoms, bring them under his control and receive tax (‘kappam’) from these kingdoms. Kamsa was a Raja. From Bhãgavatam, we learn that Nandagopa paid taxes (‘kappam’) to him. When Kamsa took over the throne, many rulers of kingdoms under his power fled away to other kingdoms.

When Krishna ruled over a Kingdom, we find that it was not the Chozha or Pãndya who were bound by him, but ‘angannma jnãlath arasar’ - the one who was King of the Devas. And who was that? Indra. Indra was at Krishna’s Feet. There is none holding as great a position as Indra. He ruled over the 33 crore Devas. A person’s high standing is denoted by the term ‘Indra’. A person who is a genius in mathematics is referred to as ‘Kannakile puli’ - a tiger in mathematics. Likewise, the best of men is referred to as ‘Narendra’; one who is a great enjoyer is called a ‘Rasikendra’; the best of elephants is known as ‘Gajendra’; the king of animals as ‘Mrugendra’ and so on. Thus the term ‘Indra’ is suffixed to depict the high standing in different aspects. Even those coming in the lineage of Kanchi Mutt are named as ‘Chandrasekara Indra Saraswathi’. ‘Indra’ is used to denote leadership. Such an Indra himself is at the Lotus Feet of Krishna here!

What did such a great Indra do?
Once, all the arrangements for the annual feast of feeding Indra (the annual ‘Indra yãga’) and his Devas, as a gesture of thanksgiving, have been made in Nandababa’s palace. Krishna comes home running with his playmates and cattle. Seeing the grand arrangement He inquires, “Father! What is the big occasion?”
Nandagopa says, “These are for Indra Yãga.”
Krishna questions, “Why perform Yãga for Indra?”
Nandagopa says, “This is a thanksgiving to Indra who sends us rains that is required for our living”.
Krishna points out, “What does the Shastra say? Each one should perform his duty (‘swa- dharma). A brahmin should study the Vedas. A Kshatriya should rule the kingdom. A Vysya should conduct trade. We, Yãdavas, should protect the cows (‘go samrakshana’). If each one does his dharma, the gods perform their duties. Why offer anything to Indra, as if in bribe? These need not be offered to Indra!”
Nandagopa feels at a loss. He feels perplexed. He calls for a meeting of all the people and places Krishna’s view for their opinion. But the ‘vrajavãsis’ have no second opinion to Krishna’s! These people say, “Whatever Krishna says is right!”
Nandababa inquires, “What is to be done with these innumerable dishes prepared in such huge quantities?”
Krishna, pointing to the mountain across, says, “It is this Govardana Giri (Govardana mountain ) that is our protector (‘arann’). It is providing the much-needed pasture for our cattle and helps bring down the rains, so it is only right to offer all the dishes prepared to Govardana Giri. So let us stop bribing the gods and offer this to Govardana Giri!”
In one voice, all agree to do as their Krishna opines. All the offerings are placed in front of Govardana Giri. Nandagopa and all others wonder, “How will this mountain eat all this food?”

Krishna stands with a hand holding Nandagopa, the left foot crossed over the right one and his right thumb in the mouth. Krishna understands the doubt in Nandagopa’s mind. “If it were the usual Yãga, one could drop all these into the Yãga agni (fire). But, now who is going to eat all these? Will this Govardana mountain eat all these?” Bhagavãn (Krishna) understands that Nandagopa thought of Govardana as ‘achetana’ (inert), an ordinary mountain. Bhagavãn said, “Aham Govardanosmi” and ate up everything. Though the Lord ate up everything, he stands in all innocence as another onlooker! He informs his father, “Father! Can you see the God standing atop the mountain? It is he who has eaten up everything!” The people could not understand the happenings at all!

Indra sends the clouds to find if the ‘ãhuti’ of the yãgas are coming up! Indra is awaiting the tasty dishes in all earnestness! In his loka, a little amruta (ambrosia) is fed and hunger and sleep are gone! None feels hungry and there is no sleep either! There is no ‘puliyodarai’(!) and the like! No such tasty dishes! He can get it only here on earth! He is waiting with his tongue hanging out, in anticipation of the tasty dishes of the earthlings. But this year, there is no sign of any feast and then the news is received that the feast is all over! This year the Devas have been forgotten and Govardana Giri has been fed sumptuously.

The wrath of Indra turns into a heavy downpour in an attempt to drown the entire Gokula. It rains down in huge ice blocks! But what does Bhagavãn do? He lifts Govardana Giri with his little finger (!) and the whole Gokula takes shelter under it! Here Sukãchãrya describes, “What makes a father proud? -- His son studying well, occupying a high post and earning well. A father is proud of his son’s achievements. So, what does Nandagopa do here? Chest swelling up with pride, he points to all standing below the mountain, “Look! My son has lifted up and is holding Govardana!”

But what is the feeling of a mother? She does not desire the child undergoing any trouble, for any reason whatsoever. Be he one holding the post of a Collector, she would wait for him at night. As soon as he returns home, she would enquire, “Have you had food?” The mother is interested only in his welfare and not in his toiling. The son may be a stout, healthy fellow. But every time she sees him, she would grieve, “Oh! Son! You have lost your health!” The love (‘vãtsalya’) of a mother is of this kind. Yasoda, the mother is very anxious and upset that her loving, little son should face such trouble while all the others stood relaxed! A mother is concerned about the welfare of her child. She orders the other boys, “Why don’t you all hold up Govardana and give my son a little rest?”

The Gopãs on the other hand are so used to this wonder kid that nothing surprises them. He has earlier destroyed Bakãsura, Putana, Shakatãsura, Trinãvarta, he drank up the forest fire, etc. They accept all his activities in their stride! So it is, even now. The Gopãs (the male friends), not realizing the gravity of the situation, suggest to him, “Krishna! Place some sticks below the mountain to hold it (!) and come out to play with us!” Krishna turns towards them and smiles.

How is the reaction of the Gopis? They tell Krishna, “Krishna! Why do you trouble yourself this way? We would rather die than see you trouble yourself to such length!” The Gopis, in an attempt to make the work light for Krishna(!), cover his little finger with loving kisses! They do not want to Krishna to suffer for their sake. And the naughty Krishna smiles at them, “If all of you were to cover my fingers with your kisses, I would hold not just one but any number of mountains!”

This is the Govardana lila of Bhagavãn. (‘Govardana uddhãra’).

For seven days and nights, Krishna holds Govardana against the torrential rains. Indra’s tactics do not work with Krishna. He realizes that he has been fooling with none other than Bhagavãn. With his ego punctured, he falls at Krishna’s feet.

‘Angannmã jnãlat tharasar abhimãna bangamãi’ - The Sanskrit word ‘abhimãna’ means ‘ahankãra’ - ego/pride, though ‘colloquially’ (in other Indian languages) it is used to mean affection.
‘Abhimãna bangamãi’ - The ego has been smashed.
Thus, Indra, the ruler of the Devas was at the Feet of Dwãrakãdeesa (Krishna).

Well! Indra was only the ruler of the Devas. But who was Brahma? Lord Brahma was the creator of the world (‘srishti karta’), ‘Ãdi kãrika purusha’. He was next only to ‘sãkshãt’ Nãrãyana.

What did Lord Brahma do? He carried away the children and cattle from Gokula in an act of challenging Krishna! Krishna, himself, became the children and the cattle*. With his ego smashed, Lord Brahma fell at Krishna’s Feet. It is in ‘Brahma kundam’ (in Vrindãvan), which we visit during our annual pilgrimage to Vrindãvan, that Brahma with his ego punctured, fell at the feet of Lord Krishna. He worships Krishna here. We saw this lila (divine play) - ‘Brahma mohana lila’ of Krishna in the last pãsuram. Therefore, ‘Anganmã jnãlath arasar abhimãna bangamãi’ - the kings with their ego smashed.
‘Abimãna bangamãi’ - “All these gods and devas, with smashed up ego, are worshippingYou!”

‘Bangamãi vandunin pallik kattirrkeezhe’ - Where should one stand? At the Lotus Feet of Bhagavãn! One should never look at Bhagavãn directly. Guru, God and Raja should not be looked at eye to eye. It is not easy to meet the eyes of the Lord or the Guru. Only when one has matured enough will he have the strength to face the ‘look’ of the Lord or the Guru. One should never sit in direct line with God or Guru and have His ‘Darshan’. We should not sit straight across and do puja. One should not sit facing the Guru or God directly in conducting Puja. Even in pictures we find Maha Periyava sitting only to a side and not facing Kãmãshi/Chandramouleeswara. We should, therefore, not sit in straight line to the Guru/God in worship. Our eyes should rest at the Guru’s Lotus Feet and not His ‘Thirumugamandala’ (Holy face). We are not mature enough to face the look of/meet the eyes of the Guru. The Raja should also not be looked at directly - eye to eye. Likewise, in temples, too, we find that a sattvic god does not look directly. Such gods have their sight angled down (‘keezh pãrvai’). It is only the ‘kãval devatas’ (gods who guard the villages/towns) who look straight. It is the darshan of God’s Lotus Feet that should be had at first. One should start from the Lotus Feet of the Lord and move up to His head and not the other way round. - ‘pãdãdi kesam’ (from the Feet to the hair [head] ).

‘Pallik kattirrkeezhe’ - ‘Keezhe’ means below. Periavãcchhãnpillai writes in his vyãkyãna - Where do all these people stand? They stand inside the temple or in the ‘ardha mantapa’ or in the ‘Mahã mantapa’ or near the Lotus Feet. The Swamy writes, “If there be a gap below the Lotus Feet of the Lord, creep into this gap!” You should push yourself below the Lotus Feet! Therefore, ‘pãlik kattirrkeezhe’.

In his Vyãkyãna, the Swamy takes up an incident in Mahabharata - Krishna is lying on a bed. War between the Pãndavas and their cousins, the Kauravãs has become certain. Both approach Krishna for support. Duryodana (Kaurava) is sitting near Krishna’s head as he feels it is on him that Krishna’s sight would fall first. Arjuna (Pãndava), who entered later, happily occupies the place near Krishna’s Feet. On awakening, Krishna’s eyes fall on Arjuna first!

Arjuna and Duryodana pray to Krishna, “The war is going to begin. You must help us”.
Krishna says, “I have decided to be on one side and let my army be on the other. You have to choose between my army and me. Arjuna! What do you choose?”
Krishna offers Arjuna the first choice - to choose between him and his army.
Duryodana interrupts, “It was I who had come in first. I should, therefore, have the benefit of choosing first.”
Krishna clarifies, “You might have come first but it was Arjuna on whom my eyes fell first. So I give the choice to him first.”
At once, Arjuna says, “Krishna! I do not need Your army. I desire You to be on our side!”
The relieved and overjoyed Duryodana says, “Krishna! It is the army that I desire. Give me Your army!”

Duryodana rushes back home and proudly informs his maternal uncle Sakuni about his choice. Sakuni hits his head with his palm! “You fool! Why did you not choose Krishna? If Krishna were on our side, would our opponents win?”

Even this evil-minded Sakuni is aware that only Truth/dharma wins in the long run. While describing ‘dushta swabhãva’ (the nature of the wicked) it is said that they stop others from doing good acts while they do it surreptitiously! They advise others, “Do not perform agni hotra, oupãsana, do not chant the Vedas, do not go to temples, do not perform puja”. But they will do all these clandestinely! This is ‘asura swabhãva’ (the nature of the asuras). Hiranyakasippu stopped others from worshipping God, but he himself did tapas towards Lord Brahma! All those who cannot tolerate others doing good are asuras.

The Great battle was about to begin. Duryodana, Dhritarãshtra and their group call Bhishma and ask him, “You are a perfect celibate (brahmachãri). So, the ‘meda nãdi’ must have grown in you. Through this you must be able to read the past and the future. Please tell us on whose side lies victory in this battle?” Bhishma fears to tell, for, he knows the outcome of the war. How could he tell them that it was the Pãndavas who were going to win the war? He, therefore, says, “Yato dharma tato Jaya’ - Victory is where Dharma is.” Immediately Dhritarãshtra and Duryodana blurt out together, “Oh! Then victory is for the Pãndavas!” Even they could not say that the Pãndavas did not possess Dharma. Bhishma hears them and thinks, “Deep within even these wicked people know that the Pãndavas are righteous!” ‘Yato dharma tato Jaya’ - ‘Yato dharma tato Bhagavãn’. Where Dharma is, there is Bhagavãn.

On the other hand, if Bhagavãn comes to one, even if he were a ‘durãtma’ (wicked), he is transformed into ‘dharmãtma’ (virtuous)! - the wicked changes heart - the vice becomes virtuous!

The Great battle is over. Krishna is leaving the field. A Maharishi by name Udanga asks Krishna, “Who has won the battle?”
Krishna informs, “The Pãndavas have won the war.”
Udanga asks, “How did the Pãndavas win the war?”
Krishna says, “They followed the way of dharma and have thus won the war.”
Udanga asks, “How did the Pãndavas follow the way of dharma?”
Krishna says, “I do not know!”
Udanga points out, “Krishna! If the Pãndavas have followed the way of dharma it is because of you. You had prompted/kindled dharma from within them. You have been partial (‘pakshapãdi’) to the Pãndavas! How could You drive the chariot for Arjuna in the presence of all. Won’t the world laugh at You? You are a Devãdi Deva (God of all gods)! Arjuna is an ordinary mortal.”
Krishna says, “If he be a bhakta of mine, I do not bother about criticisms and will do anything for him!”
Udanga says, “Oh! Krishna! You are Pãndava ‘pakshapãdi’ (You are partial to the Pãndavas).”
Krishna pleads, “Please spare ME! What do you seek? I shall give it to you!”
Udanga demands, “Bless me with the Viswarupa darshan that You gave Arjuna. If you refuse this request of mine, I will pronounce to all about Your Pãndava ‘paksham’ (being biased towards the Pãndavas)!”

Thus, after the Great War Krishna gives Udanga his ‘Viswarupa Darshan’, just as He had blessed Arjuna.

Is there anything that we know on our own? The Guru has taught us everything.
Whatever we understand is what we have been able to absorb with the limited ‘buddhi’ (mind) that we possess. If there is even a little good that is passed on by us to another it is the work of the Guru from within. It is HE (the Guru) who prompts from within to speak/work in that particular manner.

On hearing Sakuni’s abuses, Duryodana rushes back to Krishna. He wishes to exchange the army for Him. Krishna refuses, “Once a word has been given, it is done. It cannot be changed.” Duryodana asks a promise, “Krishna! Take the ‘sankalpa’ (vow) that you will not lift a single weapon while helping the Pãndavas in the war.” Krishna takes the sankalpa, “In this war, for your sake, I will not lift a single weapon!”

Yet, it is the Pãndavas who won the war.
Where righteousness is, there the Lord is. And Where the Lord is, there Victory is.

Ramanuja, Ãlawandãr and Nãdamuni were all Mahãns. While circumambulating Srirangam Temple, all these Mahãns would go round very slowly (as would a pregnant woman), singing the pãsurams and other Bhagavat matters, while covering the three sides of the ‘Prakãra’. (Since here in Srirangam the Lord is in lying posture, His Head is at one end and Lotus Feet at the other end). These Mahãns would never dare to go to Bhagavãn’s head end. They wish to remain always near the Feet. When Ãlawandãr went around circumambulating, he walked the three sides of the ‘Prakãra’ very slowly but when he came to the western end of the ‘Prakãra’ (on the side of the Lord’s head) he covered it in a sprint! When the others wondered and enquired about this to him, he explained, “The Lord might mistake me to be one of Duryodana’s ‘goshti’ (gang) if I were found at His head side!”

Even today the ‘Thirumãligai’ (residences) of all Ãcchãryas (Masters/spiritual Teachers) are situated at the Lotus Feet side and not the head side of Lord Ranganãtha. It would be sinful to have the place of stay built at this end (the Lord’s head end). One should live only at the shadow of the Lord’s Lotus Feet.

‘Angannmã jnãlat tharasar abhimãna bhangamãi
vandunin pallik katirrkeezhe’ - Have come and are sitting below Your Lotus Feet!

‘Sangamiruppãrpol’- Associations are not a modern day feature!
“All the defeated, ego-shattered ones have got together and formed an association (‘sangam’) and have come here to You. They have come here in a big group. They are begging Your pardon “We will never behave in such demeaning manner. We will behave ourselves. Please do forgive us (‘aparãda kshmãrpana’)!”

‘Sangamiruppãrpol vandu thalaipeidom’ -- All have come begging Your pardon. Can’t you see it? Can’t You open Your eyes and bless them with your ‘katãksha’ (the blessing of the Lord by his mere look)? Bless them with whatever they have come seeking and send them away! Only then can You join us in ‘neerãdal’ (holy bath) and bless us.
All these people have gathered at Your Lotus Feet end, pestering You to pardon them. Won’t You bless them quickly and dispose of them?”
‘Sangamiruppãrpol vandu thalaipeidom’ - The Gopis remind Bhagavãn. Why do they remind Bhagavãn about those who are awaiting His pardon? It is only then the Lord would send them away quickly. They remind Bhagavãn the reason for their presence here.

‘Kinkinni vãiccheidha tãmaraip poopole
Chengann chiruchchiridhe emmel vizhiyãvo?’
Everyone is wonderstruck about the vyãkyãna for this. Nowhere can any such example be seen. It is such a rare and beautiful one.

‘Kinkinni vãi’ - Children are shown ‘rattle’ (‘giligilipai’) at play or when they cry. Children are adorned with ‘chalangai’ (anklets) on their little feet. A pearl is placed within the anklet. The pearl within the anklet is slightly cut open at its mouth such that it appears to be closed as well as open. Only if the ‘randram’ is within, the sound of the bell (‘manni’) inside can be heard. The bell (‘manni’) is seen partially.
‘Kinkinni vãiccheidha tãmarai poopole’ - How should the Lotus be? It should not have bloomed fully yet not be totally closed. It should have opened out just a little - say, quarter-bloom. Just like this ‘kinkinni’, it should be seen and at the same time remain unseen. Vyãkyãna Chakravarti shows this unique example that is not found in any Itihãsa or Purãna!

“We wish to remain at the Lotus Feet end of Your bed. Please send away all those who have come begging Your pardon. Once You send them away, all of us will occupy this place. It is we who have to remain there at Your Lotus Feet (‘Thiruvadi’).
‘Pallik kattirkeezhe’ - We will all stand here at Your Lotus Feet end of the bed and not stir from here. Why should one sit at the Lotus Feet end? Many are the dangers that befall one who leaves Your Lotus Feet. In the various ‘ithihãsas’(epics), we see that one who has left Your ‘Thiruvadi’ (Lotus Feet) has faced danger/abuses.”

The Swamy takes up the case of Bharata in Ramayana. We see Bharata return from his maternal grandparents’ home. The whole of Ayodhya is steeped in grief with the death of king Dasaratha. He goes directly to his mother Kaikeyi’s palace. She announces the death of his father to him quite happily! The shocked Bharata rolls on the ground unable to bear the grief of his father’s death. Just then Kaikeyi, his mother, addresses him, “Rãjan!” (Oh!King!”). He sits up as if given a jolt! He feels dumbfounded by this address.

A man, stung by a scorpion, walks down the street writhing in pain and thinking, “Would this happen to anyone else?” when he sees a man coming up with both his hands cut. This man now forgets the pain of the scorpion sting! Similarly, the grief that Bharata suffered on learning of his father’s death waned when he heard Kaikeyi address him, “Hey! Rajan!” He gets up with a jolt. It is only then that he learns the cause of his father’s death. The distressed Bharata rushes to Sage Vasishta. And Vasishta says sarcastically, “Well! Bharata! Your mother has kept the throne ready for you. Wear the crown and rule the Kingdom as you wish!” These words of the Sage pierce his heart. ‘Vasishta is ‘Trikãla Jnãni’ (who knows everything). He is one who can ‘see’ everything. Is he not aware of my feelings? Does he, too, suspect me of foul play?’ Bharata then runs to Kausalya, who had given birth to Rama, but had mothered only him (Bharata).

And how does Kausalya receive him? She showers abuses on him, “Bharata! How long have you and your mother been planning to send Rama away to the forest and usurping the throne? Crown yourself as king but you could have spared Rama of a life in the forest!” Bharata is unable to bear the grief born out of hearing such accusations from his near and dear ones.

Every one of them mistakes him (Bharata) to have been in connivance with his mother, Kaikeyi, in usurping the throne. It is the same with Guha (the leader of the hunters in the forest who is befriended by Rama during his wanderings in the forest) who comes to wage a war against him. It is Sumanthara (the charioteer of Rama) who sets matters right and brings Bharatha and Guha together. Guha then declares, “Thousands of Ramas are no match to a single Bharata!”

When Bharata reaches Bharadwãja ãshram, the Sage advises him, “Son! Rama has gone into the forest. Do not follow him there to kill him. Please return to the kingdom!”

Lakshmana also mistakes Bharata’s intention to search out for Rama. On seeing Bharata approach, Lakshmana tells Rama, “Brother! Bharata has come here to kill you!”

Hence, Bharata says, “This is the result of having left the Lotus Feet of Rama for a few days to go to my maternal uncle’s place! I have lost my father, my brother and have had to face abuses from all, even from the ‘Kula Guru’ (Spiritual Teacher/guide of the family and the near and dear ones. This is only because I moved away from the ‘Thiruvadi’ (Lotus Feet) of Rama. The reason for the abuse of the Sadhus and the near and dear ones is due to my leaving Rama’s Lotus feet for a few days.”

Hence, if one moves away from the shadow of the Lotus Feet of the Lord/the Guru, one will face only sorrow. “Oh! Lord! Please send them away. We wish to occupy the place near Your Lotus Feet!” - ‘Sangamiruppãrpole vandu thalaipeidom’.

How should You (the Lord) look at us? -- ‘Kinkinni vãicheidha tãmaraip poopole’
With eyes opened like the half bloomed Lotus --The Lotus that has bloomed and yet not bloomed fully; just opened out, like the anklets. Give us not a ‘poorna katãksha’ (full glance). We cannot bear it! We will be drowned in ‘premai’ (Love) if You look at us ‘kulira kulira’ (cool, loving glance). And we cannot bear Your ‘Divya drishti (Divine glance). Please, therefore, bless us with a pleasant, joyful, warm look.”

If Bhagavat anubhava (experience) is received all at once, in full, we cannot bear it. Only when one matures, can one bear it all.

“Please open Your eyes slowly, just as the Lotus blooms and bless us with a pleasant, joyful, warm look.”

“Are You wondering, “It is only those whose ego has been destroyed are sitting at My Feet. That is the place for such people. Why do you wish to sit there? Have you also undergone ‘garva bhanga’?” The Gopis say, “Oh! Krishna! We were indeed proud (‘garva’) that there was none to equal us in beauty! But this pride/ego was shattered on seeing Your enchanting smile! We have also undergone ‘garva bhanga’! Thus, we also deserve to occupy that place!”

‘Rãsakeli pari bhooshitam’, sings Bhattadri. Each Gopi is beautiful in a different way.
‘Saulabhyam’, ‘Sausheelyam’ -- each Gopi possesses a virtue and has a different kind of ‘rasika swabhãva’ (enjoying in different ways). Guruvãyurappan has strung all the Gopis as ‘Ratna’ (gems) on a string and wears them as garland!

‘Mandasmitam’ - “We have been defeated by Your smile! We will occupy that place near Your Lotus Feet. Please send them away!”

“We have come here and are waiting for Your divine glance. Do not open Your eyes now. Send them away and let us occupy the place at Your Lotus Feet. You may then open Your beautiful eyes little by little and place them on us! - ‘chengann chiruchirude emmel vizhiyãvo’?

‘Thingalum Ãdityanum ezhundãrpol’ - ‘Thingal’ (Moon), ‘Ãdityan’ ( Sun). “Upanishads describe that Your eyes are the Sun and the Moon! Just as the Sun and the moon rise gradually so, too, should You open Your beautiful, lustrous eyes slowly and look at us.”

The Swamy says that Bhagavãn reserves different gaze for different people.
“The look that you gave Sisupãla, Pootana, Trinãvarta, Kamsa and all the other asuras was fiery like the Sun. We do not wish that. Bless us with a gaze that is like the Moon. The gaze which You reserve for the Gopis and Bhaktãs like Prahlãda and Nãrada.
‘Thingalum Ãditiyanum ezhundãrlpol’ - (The gaze should be) Like the early morning (rising) Sun that is reddish and cool and the rising Moon in the evening.

‘Anga nniranndungkond dengallmel nokkudiyel’ -
'If only You would place Your cool eyes on us, would not all our sins be destroyed? In Ramãvatar, Bhagavãn gave ‘sãpa vimochana’ (lifting of curse) for Ahalya, for Kabanda and several others. In Bhãgavatam, we find the ‘sãpa vimochana’ of Manigreeva and Nalagubra by Krishna. Many a curse has been lifted by Bhagavãn’s mere look and touch. In ‘Gajendra Moksha’ (liberation of the elephant Gajendra), Gajendra was given ‘sãpa vimochana’. Even the crocodile was given ‘sãpa vimochana’.

‘Engalmel sãbam izhindelo rembãvãi’- Now what was the ‘sãpa’ (curse) on these Gopis? The Gopis say, “We have all come out for ‘neerãdal’ (bath). All the elder Gopis are angry with and are throwing their curse on us. Their curse may be on us. Please remove these curses. The curse here is ‘drishti’ (look). What is the reason for the delay in Krishna joining us for the ‘neerãdal’? Is it because of their ‘drishti’? Have they thrown their ‘drishti’ on us because Krishna is very ‘free’ (‘saulabya’) with us? Please remove their ‘drishti dosha’ (curse) through Your ‘drishti’ (look). Let us all go for ‘neerãdal utsav’. "

"GOPIKÃ JEEVANASMARANAM
GOVINDA! GOVINDA!"

*In an act of testing the prowess of young Krishna (after learning about his killing of Aghãsura) Lord Brahma carried away the cattle and Krishna’s playmates and placed them in a deep sleep in a cave. Brahma was playing a game and Krishna, who loved such challenges, played along! The One Paramatma who resides in everything became many! Lord Krishna himself became the cattle and the boys (his playmates). After hiding the cattle and the boys in the cave when Brahma returned to his home, the gatekeepers refused him entry! The furious Brahma threatened them with dire consequences for their (mis)behaviour. They laughed at him and said, “We have never seen you before. You have dressed up as our master. Our master is inside.” They let him peep into the Hall and what did Brahma find? He found someone just like him sitting amidst the rishis and his consort Goddess Saraswati playing the vina!

The enraged Brahma went to Vrindãvan to see the happenings there. Everything seemed normal with the young Krishna grazing the cattle with his playmates! Brahma could not believe what he saw! He rushed back to the cave only to find the cattle and the boys in the deep sleep that he had inflicted on them! He was thoroughly confused. Krishna then took pity on him and all at once Brahma found them all to be none other than the ‘swaroopa’ (form) of Nãrãyana. Brahma also saw the form of Nãryãyana vanish and the cattle and cowherd boys taking their places. Realising his impertinence, Brahma fell at Krishna’s feet and begged for forgiveness! He retrieved the cattle and the cowherd boys from the cave and went back to his home, chastened.

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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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