Avatars E book by Anbil Ramaswamy

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ON LORD

1. INTRODUCTION

Many are familiar with the popular 10 Avataras called “Dasaavataaras” commencing with (fish) and concluding with the apocalyptic horse rider (). But, our Saastras say “Avataaraa: hi asankhyEya:” meaning that the Lord’s incarnations are indeed infinite. Various scriptures list from 30 to 48 Avataras (including these 10). But all are agreed that the earliest Avataara is that of Lord Hayagriva with the face of a horse.

To understand the concept, we should board the imaginary time capsule and fly back to the very beginning of time – the time of creation. How the world came into being and whether and if so, when it will come to an end has been the subject of inquiry by both Religion and Science. As many theories have been advanced as there are religious thinkers and scientific investigators. The proverbial antagonists in Religion and Science seem today, as never before, to converge on the origin of the world and the origin of the species.

The narration of Bhaagavata Purana has been accepted on all hands as the most authoritative one. The world that we know of is full of sentient beings (Chetanas) and Non-sentient things (A-chetanas). In the beginning, they subsisted in a subtle state (Sukshma dasa) without any name or form. At that time, they were so integrated in a subtle state without name or form so that they could not be differentiated and they were all alike drawn to Bhagavaan (Sri ) while he as he lay on the leaf of a banyan tree in “Yoga nidra’, very much like iron filings clinging to the magnet.

Once, He said to himself "Let me become many". He thus created from out of his own being (Sat) by stirring Prakriti (Primordial matter). Prakriti which was in a dormant state with Satva, Rajo and Tamo Gunas in equipoise got disturbed and issued forth in a gross form in the person of seated on the top of the lotus bud emerging from out of the navel of Bhagavaan, Sri Narayana. For a thousand divine years before the bud could blossom, Brahma dwelt in the bud. When it bloomed, Brahma emerged and looked around and saw no one else other than his self. He entered the stalk to find out the source of the bud but could not trace it. Suddenly, he heard an ethereal voice asking him to meditate- 'Tapa! Tapa!’ He meditated for another thousand divine years (Devamaana Varusha) when Bhagavaan gave him a glimpse of his own world VaikuNTa and bade Brahma to do further Tapas that would endow him with powers of creation. After doing Tapas as advised, Brahma acquired the powers of creation from Bhagavaan, who gave him the containing the secrets of the “Art of creation” and bade him to commence creation. Being subject to Karma, his life is limited, Brahma also suffers from faults and foibles as much as we do. Brahma was proud on his newly acquired power as the creator of the world.

The Lord desired to curb his pride. They used to say: "Homer nods". In our scriptures, we find many occasions when Brahma also nods. On one such occasion he not only nodded but also yawned. A couple of drops of water lying at the bottom of stalk of the lotus transformed into two demons called “Madhu” and “KaiTaba” who promptly stole the Vedas from the dozing Brahma and hid themselves in Rasaatala intending to usurp for themselves Brahma’s power to create. On waking up, Brahma found the Vedas missing. The 2

whole environment became shrouded in darkness and mystery. Brahma could not proceed with his work. He prayed to Lord and requested Bhagavaan to help saying: “Vedaa: mE Chakshu: Vedaa; mE Paramam padam; Vedaa: mE paramam Dharama; Vedaa: mE cha uttamam”.

Lord Narayana took the form of Hayagriva on an AvaNi, POurNami, in the constellation of SraavaNa. He appeared with the face of a horse, traced the demons in Rasaatala, let out a terrific sound called “Udgeetam”- a tune from Saama Veda (Saama Swaram). Its resonance frightened the demons who dropped the Vedas and ran away. The Lord retrieved the Vedas and restored them to Brahma. The demons, came to know this, offered fight with the Lord. Hayagriva crushed them between his thighs and decimated them. He is therefore called “Madhusudhana” (Slayer of Madhu). Thus, this was the very first Avataara that took place even before creation started.

Devi Bhaagavata, however, gives a different version.

Once upon a time, there was an called Hayagriva, who had the face of a horse. He did intense penance to and got a boon from her that he should not be killed by anyone except one who had a face like his. He was under the impression that none would have such a figure and was pretty much sure that he had become invincible. With the newfound power, he inflicted tortures on all living beings. Devi prayed to Lord Vishnu who took the form with a horse face, fought with the Asura, and killed him. But this version is not regarded as authentic.

2. REFERENCES TO HAYAGRIVA AVATAARA IN THE EARLIEST SCRIPTURES References to this Avataara abound in our scriptures right from the Samhitas, BraahmaNas, AraNyakas and belonging to all the four Vedas, namely, Rik, Yajur, Saama and AtharvaNa, as also in Itihasas like , and Srimad Bhaagavatam and down to almost all the PuraaNas. They are far too numerous to cite them within the narrow time-space frame at our disposal now. Suffice it to know that this Avataara is deemed the earliest of all Avataaras.

But we will allude to just a few by way of example.

(1) RIG VEDAM 1. “Krishnam Niyaanam” (1-164-49): Sounakar says that Hayagriva meditation should be done early in the morning. 2. Apratiratam part of Vaagambranee Suktam: describes him as “:-Paramahamsa:” 3. 5th Suktam of the same, describes him as “Bhagan” which means he is full of 6 primary auspicious qualities of Jnaana, Veerya, Bala, Aiswarya, Sakti and Tejas. 4. The saying “NamO VaachE! NamO VaachaspatayE!” recited in functions refers to him. 5. AitarEya Upanishad says that Vaak Devi is seated on the lap of Lord Hayagriva.

(2) YAJUR VEDAM 6. BrihadaraNyaka Samhita of Satapata BraahmaNam: In Yagjna PrakaraNam, Veda addresses him saying “You after taking the form of a horse, initiated the grandson of Viswaamitra, Yaagnavalkya, in Sukla Yajur Veda. 3

7. SvEta Aswataara Upanishad, 4th Chapter “Sisu BrahmaNam” refers to “deekshaNayaartha vaadam 3rd KhaaNdam says that took the form of Hayagriva. 8. MahaaNaraayaNOpanishad also mentions about this Lord 9. Tiru NaaraayaNeeyam Moksha Dharmam: In this Sage Vyasa deals extensively on this.

(3) SAAMA VEDAM 10. The Udgita Vidya dealing with the Saama Swaram that the lord used to frighten the demons belongs to this Vedam. 11. Saama vedsa AaaraNyakam also describes him as “Hamsa: Paramahamsa:”

(4) ATHARVANA VEDAM 12. Trishapteeya Suktam: Kousika says that to avoid forgetfulness and improve memory power, one should meditate on this Lord. 13. Sautigam and POushTigam of this Veda deal entirely with this Avataara. 14. UchchishTa BraahmaNam 11-7-5 Mantram says that Vedas present themselves in their natural state (Tanmayam) in the Hayagriva Upaasaka. 15. The Mantram “BrahmanyO ayam DEvakee putram, BrahmaNyO ayam Madhusudhanam” says that it is the same Hayagriva who took birth as the son of Devaki. 16. The Mantram ‘YO Brahmaanam Vidadaati poorvam YO vai Vedaams cha prahinOti tasmai tam aaha Devam aatma Buddhi prakaasam mumukshu vai Saranam aham prapadhye’ is a prayer to Lord Hayagriva.

(5) SRIMAD RAMAYANAM 17. Bala KhaaNdam 76-17: Parasurama addresses that he realized Sri as the one who killed Madhu: “akshayam madhu hantaaram, jaanaami tvaam surOttamam” 18. AyOdhya KhaaNdam 6 -7: Sri Rama got up before Sunrise and prayed to him. “TushTaava praNatas chaiva sirasaa Madhusoodhanam” 19. Kishkinda KhaaNDam 17- 49: Vaali says “Even if were hidden in Paataala loka like what Madhu KaiTaba did to Vedas, I would have brought her back to you. Why did you seek Sugreeva’s help?” 20. Yuddha KhaaNDa 74 -59: mentions that while in search of herbs went to Himalayas prayed to Lord Hayagriva worshipped by Brahma “Hayaananam Bhagavato Hayagrivasya Sthaanam”

(6) MAHABHARATAM 21. The Saanti Mantram “ Gaatum Yagjnaaya, Gatum Yagjna patayE:” mentioned at the beginning of any auspicious function refers to this Yagjna Swaroopi and Yajamaana 22. Saanti Parva 12-357th Sargam deals extensively with this Avataaram and is known as “Hayagriva Upaakhyaanam”

(7) SRIMAD BHAAGAVATAM 23. 8th Skaandam 24th Chapter says that the Lord saved not only the Vedas but also the entire host of living beings (Jeevaraasis) 24. 11th Skandam 17th Chapter also mentions how the Lord saved the Vedas.

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(8) The following PuraaNas deal with Lord Hayagriva in detail: 25. Brahma Vaivartha PuraaNam 26. Bhaagavata PuraaNam 2-7-11 27. BrahmaaNda PuraaNam: Maheswara- Naarada Samvaadam 28. BrahmaaNda PuraaNam: Hayagriva- Agastya Samvaadam 29. BrahmaaNda PuraaNam: Sri Ranga Mahaatmyam 30. DEvee Bhaagavatam ======3. TITBITS ON HAYAGRIVA AVATAARAM 1. The Araadhya Devata of the famous Aswamedha Yaaga is Lord Hayagriva. 2. Of the 7 Vyahritis, Lord Hayagriva is the AdhishTaana Devata of “Mahas” 3. The Araadhya Devata of Srimad Andavan, Poundarikapuram Swami Asramam, and of Parakaala Matam of Mysore is Lord Hayagriva. 4. The Tirunakshatram of Lord Rudra is “Tiruvaadirai”; The Tirunakshatram of Lord Hayagriva is “Tiru Onam”. You may notice that except these two, none other Nakshtaram has the prefix “Tiru”. 5. There are two deities in the Hindu pantheon facing southern direction. They are Lord Rangaraja of Srirangam and Lord Nataraja of . It is interesting to note that Swami Desika in Tiruvaheendrapuram also is facing south. 6. Bhagavaan is so called because he has 6 main auspicious qualities. Lord Hayagriva is also a “Shaadguna murthi” but as Aniruddha, he shines in his “Sakti” and “Tejas’ 7. When Anjaneya brought the entire Sanjeevi Mountain containing herbs like Visalya Karani, Santhaana Karani, Savarna Karani etc., at the time of Rama - Ravana war to bring back to life the stricken ones, a portion of the mountain is said to have fallen in Tiruvheendrapuram and became “Oushada-giri” where Lord Hayagriva took his abode. 8. Here, you will find the strange scene of two sworn enemies coming together and living in harmony, namely “” the Lord of birds and “Aheendra:- the Lord of the serpents.(Aheendra means serpent king) 9. It is said that the horse faced Lord resides in “Arasa Maram” (Pipal tree); so, the tree is called “Aswattha Vriksha”. It is also known as “Jnaana Aswattham” 10. There is a famous saying that if Lord Madhusudana casts his glance on a newborn baby at the time of birth, that baby would grow to be great devotee by acquiring true (Tattvam) of the Supreme Lord. 11. The grain known as “Kothuk-kaDalai” (cluster dhall?) is believed to improve memory power. There is a parallel for this in the tender reeds of grass called “Dhurva” (Arugam pull, in Tamil), the juice of which was the staple drink of Sage Durvaasa.

4. SUBHAASRAYA TIRUMENI OF THE LORD AS GLEANED FROM SCRIPTURES As already seen, the Lord has the face of a horse. He has 4 hands. He holds Conch and disc in his two hands at the back; on the front side, he holds a Japa-mala (rosary) in one hand and “UpadEsa mudra” (instructional pose) on the other. His body is of bright white hue that shines like a flawless white diamond indicating that he is “Satva murthi”- with “Suddha Satvam”- “sui generis” unlike others who have a mixture of the three 5

guNas. He has a long nose. His Horse head (Aswa Siras) looks “Star studded”. The sky (Akaasa) and Nether world (PataaLa) form his ears; Sun’s rays constitute his manes; the earth is his forehead; The Sun and the moon are his eyes; Ganga and rivers represent his eye brows; Sandhya Devi, his nose; The Pitru Devatas form his teeth; “GO-lOka” and “Brahma lOka” are his lips; “Kaala Raatri” represents his neck. 5. LORD HAYAGRIVA’S OTHER NAMES Lord Hayagriva is also known as Vaachaspati, Vaagheesa. Vaachaam nidhi, Swetaaswa mukhan, Nru Turanga murthi, Aswa Siras, Vaaji Vaktra and Saindava Vaktra.

6. ANUBHAVAMS OF AZHWARS (1) Nammaazhwar Tiruvoimozhi 2-7-6: “Madhusudananai anri matrilEn” meaning “I do not know anyone other than Lord Madhusudana”

(2) Nammaazhwar Tiruvoimozhi 2-8-5: “maavaagi, aamaiyaagi, meenaagi, maaniDam aagi” meaning that the Lord took several incarnations starting with Horse (maavaagi) Commenting on this the 9000 PaDi says “HayO bhootvaa, hayagrivO bhootvaa”

(3) Tirumangai Azhwar: is said to have acquired the sobriquet of “Naalu Kavip PerumaaL” only on worshipping Lord Hayagriva. He has mentioned about the Lord in several contexts.

(4) In Periya Tirumozhi 11-4-8, he says: “munn ulagangaL yEzhum iruL manDi uNNa mudalODu veeDum ariyaadu ennidu? Vandadu enna imaiyOr munivarODu danavar disaippa, ezhil vEdam inri maraiya” meaning: When all the worlds were enveloped by pitch darkness and the celestials were confused not knowing what to do in the absence of the Vedas.

(5) In Periya Tirumozhi 7-8-2 he says: “pannu kalai naal vEdap poruLai ellaam parimugam aai alitha paraman kaaNmin” meaning “See! It was Lord Hayagriva who revealed the substance of the 4 Vedas” and continues: “Vasaiyil naan marai kedutha am malar ayarkku aruLi mun pari mugam aai, isai koL Veda nool enru ivai payantavanE enakku aruL puriyE TiruveLLarai ninraane” meaning Oh! Lord of TiruvaLLarai! You took the form of Hayagriva and brought back the Vedas that Brahma had lost to the demons and restored them to him. Please grant me your grace!”

7. ANUBHAVAMS OF ACHARYAS (1) Bhagavad : Brahma and his consort Saraswati were worshipping Lord and Lord Haya-griva in their Sathya lOka. We know how the image of Ranganatha came to Ikshvaaghu and then to Sri Rama and finally to Vibheeeshana who was forced to leave the Lord in Srirangam between River and KoLLiDam. When Bhagavad Ramanuja went to Saraswati PeeTam in Kashmir to study the BOdhaayana Vritti of Brahma Sutram and submitted his Bhaashyam (commentary) to Goddess Saraswati, she was so impressed with his work that she named it “Sri Bhaashyam” and honored Ramanuja as “Bhaashyakaarar”. It may be noted that while so many others had also written commentaries of the Brahma Sutram, their works go by their names like “Sankara Bhaashyam”, “Maadhva Bhaashyam” etc.; it is Ramanuja’s work that earned the honorific

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of “Sri”. Saraswati Devi also presented to Ramanuja the Vigraham of Lord Hayagriva that she was worshipping.

(2) Swami Desika: Swami Desika was initiated into GaruDa Mantram by his maternal uncle AppuLLaar. He was chanting it at Oushada-giri in Tiruvaheendrapuram. GaruDa appeared before him and instructed him into Hayagriva Mantram. Swami with great devotion recited the same for a long time. Lord Hayagriva appeared before him and blessed him with the ‘laala amritam” from his mouth. Instantly, Swami started composing “Sri Hayagriva Stotram”.

Swami Desika was once on his way from Kaanchipuram to Tiruvaveenndrapuram. He had to stay in a village in the house of a grain merchant. As he could not offer any neivedyam to the Lord that night, he offered just some water and went to sleep. At the dead of night, the merchant woke him up saying that a white horse was grazing all the grains that were ready for harvesting. Swami understood that it must be Lord Hayagriva, asked the merchant to bring some milk to offer to the horse. The horse drank the milk and disappeared. Next morning, the merchant again excitedly woke up Swami to say that in the place of grains, he found gold coins lying scattered in his fields. The village where this happened is now known as “Pon Vilainda KaLam pudur” A Slokam says: Vaaneesa dakshinaa moorthi: vyaasEsa skanda Herambaa;/ anyE kalaa praveeNaas tu hayaasya sakti lEsa jaa// meaning

“Saraswati, DakshiNaa murthi, Vyaasa, Skanda, Vinaayga et al who are renowned as presiding deities of education got such recognition only through the grace of Lord Hayagriva”. Swami Desika repeats this in Slokam 7 of “Sri Hayagriva Stotram” thus

DaakshiNya ramyaa Gireesasya murthi: Devee SarOja aasana Dharma pathnee// VyasadayOpi vyapadesya Vaacha: spuranti sarvE ta sakti lesai:// Swami Desika in his magnum opus Srimad Rahasya Traya Saaram quotes a famous sloka that the Lord took the form of a guru and taught the Tattvas:

“Peetaka vaaDaip piraan pirama guru vaagi vandu”

Again, he says how Lord Hayagriva virtually wrote his works in his mind and all that he himself did was just to document them. “VeLLaip Pari muga Desikar aai viragaal aDiyOm uLLathu ezhudiyadu Olai iTTanam” (SRTS Last Paasuram)

He further states that Lord Hayagriva took his royal lion seat (Simhasana) at the tip of Swami’s tongue. “Sruta padma simha Aasaana hi Hayagriva”. Swami was renowned as “Kavi Taarkika Simham” (Lion among poets and disputants) naturally his tongue had become the royal seat for the Lord. He repeats the same sentiment in Sloka 5 of Achyuta Satakam thus: “asmad gurunaam achyuta jihvaa simhaasanE labda pratishTita:”

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Perhaps, to emphasize the importance of the Guru, it is seen in Tiruvaheendrapuram that the Sannidhi of Lord DEvanathan is at a lower level than that of Swami Desika!

In Abheeti Sthavam, he says that Lord Hayagriva was like the scorching Sun to KaiTaba asura and like the tempest that pulverized the Madhu asura and scattered his ashes like dust. “sa kaiTaba tamO ravir- madhu paraath janjaa-maruth”

We saw that the Vigraham of Lord Hayagriva was given by Saraswati Devi to Bhagavad Ramanuja. Ramanuja had given it to his Jnaana Putran Tirukkurugai PiLLaan (Vide 6000 PaDi) and then it passed on to PuNDareekaakshar, then to AppuLLaar and then to Tirumalai Srinivasachariar. The Lord appeared in the dream of this Srinivasachariar and bade him to hand over the Vigraham to Swami Desika (Vide 3000 PaDi of Guru Parampara Saram). After Swami’s time, the Vigraham came into the hands of his son, Kumara Varadachar (Nainarachar) who in his turn bequeathed it to his Sishya, Brahma Tantra Swatantrar, the first Pontiff of Parakaala Mutt. This same Vigraham is being worshipped by successive Acharyas of the Parakaala mutt to this day.

VaDuga Nambi: In “Yathiraja Vaibhavam Slokam 88.89 and 112 refers to how Lord Hayagriva’s Vigraham came from Bhagavad Ramanuja to Swami Desika.

(3) Acharyas belonging to other faiths: Not only Vaishnava Acharyas but also Acharyas owing allegiance to other systems of philosophy were devotees of Lord Hayagriva. Gururajar: a renowned Acharya of Madhva sect was also known as Vaadirajar. He belonged to SOdhe Mutt; one of the 8 Mutts established by . The daily offering to his IshTa Devata, Lord Hayagriva was a sweet edible made of Kothuk kaDalai; jiggery coconut etc (like Sarkkarai Pongal) called “Hayagriva PaNDi”. He used to spread it on a plate and hold the plate aloft over his head and go into meditation. Lord Hayagriva used to appear in the form of a horse and stand behind him. Placing his front legs on the shoulders of Vaadirajar, the Lord would eat the offering. What was left behind was the only food that Vaadirajar used to consume. Even today, on the PuNya dinam of this Acharya, they prepare this kind of food and offer to Bhagavaan.

Adi Sankara: While commenting on the name “Theerthakara” occurring in Sri Vishnu Sahasranamam (Nama 691 as per Sankara Bhaashyam), says ”Hayagriva roopENa Madhu kaiTabou hatvaa adhyaa cha upaadiasath”

Other Upaasakars of Lord Hayagriva include: Aangeerasar, Atharvaa, Dadeechi, VasishTa, Sankara Bhagavad paadaal, “Kavi Saarva Bouma, Panditaraja” also known as “Rasa gangaa-dhara karthaa”. The last one describes Lord Hayagriva as “Sarva Vidyaadi SrEshTam”- the foremost divine incarnation of all knowledge.

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8. STOTRAS ON LORD HAYAGRIVA Numerous hymns of praise have been composed by Acharyas and Upaasakas on the Lord Hayagriva. They bear different names. A few are shown below (in Alphabetical order): Prefix the word “Hayagriva” before each one of them: Agaval, AshTakam, DanDakam, Kalakala-Maalika, Kalpam, -mala, Panchaasat, Satha-naamam, Sahasr- naamam, Sthutis, Stotrams, Suprabatham etc.

May Lord Hayagriva shower his choicest blessings on all of us!

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What is common between Varaaha Avataara and Nrisimha Avataara?

Hint: Both are described as “Ati Adbutam” (vide SMB 3.13.18 and 19)

======Answer:

Jaya and Vijaya stopped and questioned the 4 sages headed by Sanaka who had free passes to see the Lord anytime without any restrictions –

Why Brahma is not worshipped?

The Sages answered: Brahma made 2 mistakes:

• Providing 2 useless lobes hanging under the throats of goats and

• Creating these 2 useless guards. Jaya and Vijaya who stopped and questioned the 4 sages headed by Sanaka who had free passes to see the Lord anytime without any restrictions

The Sages cursed Jaya and Vijaya to be born on earth. Narayana approved the curse but modified that they will be born hostile to NarayaNa and will be killed by Varaaha, Nrisimha, Rama and , respectively.

They were born as

Hiranyaaksha who was killed by Varaaha and Hiranyakasipu by Nrisimha (both in Krita Yuga)

Ravana and KumbakarNa killed by Rama (in TrEta Yuga),

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Sisupala and Danthavaktra killed by Krishna (in Dwaapara Yuga)}

As Hiranyaaksha in Krita Yuga heard that the Lord would be born on earth, he vowed to abduct earth and tried to hide earth under the ocean.

• The Lord emerged from the nostrils of Brahma in the form of a white boar (SwEta Varaaha Kalpa) which instantly grew up to be extremely huge. Swami Desika calls this “Mahaa-Potrin”. This prompted the epithet “Ati-Adbutam” for him. • As Nrisimha also in Krita Yuga, the Lord appeared in a rare combination as Nara + Simha to kill Hiranyakasipu, the epithet “Ati-adbutam” was applied to this Avataara. • Both took the forms of beasts Varaaha (wild boar) and Nara+Simha (Half-Man and half Lion) • Both appeared to save and protect their devotees Varaaha to save Mother Earth and Nrisimha to save Prahlaada, respectively.

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E.03: Avatara and Parasurama Avatara Is it correct to call “Kerala as “God’s own country”? Swami Desika gives a hint in Slokam 7 on Parasurama in Dasavatara StOtram Answer:

Some people claim modern day Kerala was ruled by Mahaabali, grandson of Prahlaada whose period was in Krita Yuga.

Swami Desika says that Parasurama who was coeval with Lord Sri Rama in TrEta Yuga retrieved the ocean and created a land and resided there (aaskandya sindhoom vasan).

So, technically, the claim seems an anachronism because there was no land mass at the time of Mahaabali and so he cannot be deemed to have ruled over a non-existent land.

Recently, an unnecessary controversy has erupted giving a caste coloring to the Puranic story of Mahaabali Chakravarthi (Daanava - Kshatriya) being humbled and hurled into a hell called “Sutala” by Bhagavaan Vishnu in his incarnation as Vaamana (Brahmin).

As per the Puranas, Mahaabali was not humbled nor did Vishnu push him down to hell as punishment.

The story goes like this: The famous Prahlaada had a son by name VirOchana. Mahaabali was the son of this VirOchana. Mahaabali was a virtuous king and had a high reputation. He performed a sacrifice called `Viswajit' (Conquest of the worlds) meaning that which bestows mastery over the three worlds. From out of the sacrificial fire arose a golden chariot, armor, and a coat of arms. Donning them, he set out on a `Dik-vijaya' (Conquest of the directions). With the help of Sukracharya, his preceptor, he drove and Devas away and occupied the capital of Indra.

Indra approached his Acharya, Brihaspati who counseled Indra to wait. Nothing could be done and Mahaabali would fall only when his preceptor (Acharya) curses him for disobeying his command - a situation that could be contrived only by Lord Vishnu. 12

Kasyapa Rishi had a wife by name who was the mother of Devas. As the banishment of Devas took place at a time when Kasyapa had gone out for meditation, she awaited Kasyapa’s arrival. And, when he returned, she narrated the happenings. Kasyapa and Aditi performed a `Payo-vrata' - (penance for 12 days when the Yajamaanaa could drink only milk). This was done to propitiate Sri Vishnu. Lord Vishnu was pleased and appeared before them and told that he would be born as the youngest son of Aditi and would help in restoring the glory of Indra. Accordingly, he was born during a bright fortnight of the month Bhadrapada. He was named Vaamana. The baby immediately grew up to be a short statured Brahmin Brahmachari (Celibate).

This Brahmachari entered the sacrificial grounds of Mahaabali who was performing Aswa-medha (horse sacrifice). The Brahmachari was resplendent and shone like a thousand Suryas. Mahaabali was amazed, received him with due honors and requested what he wanted - cows, elephants, horses, gold, chariots and promised that he would give whatever Vaamana wanted.

Vaamana said that he did not desire any of these but wanted that much of land as measured by his stride. Mahaabali readily agreed and asked his wife to bring water for consecrating water in his palm.

His Guru, Sukracharya realized that it is only Lord Vishnu who had come in the garb of a Brahmachari and prevailed upon Mahaabali to retract from his promise. But Mahaabali insisted saying that if Lord Vishnu himself were to seek alms from him, there could no greater glory for him and that he would not retract.

Sukracharya became angry and cursed him that he would soon fall from his high position. And Sri Vishnu was waiting exactly for this moment.

Soon after the consecration Vaamana grew and grew so tall that all those who witnessed were amazed to witness such a phenomenon. Vaamana became Trivikrama and began to measure the three paces. ➢ By the first he strode like a colossus and covered the earth. ➢ By the second, he measured the Heavens. ➢ And, asked Mahaabali where he was to measure by the third pace. Bali bowed low to Vishnu and prayed to Trivikrama to place his foot on his head. Lord Vishnu obliged him and sent him to “Sutala” to rule there and thereafter to enjoy for a whole Manvantara, the position of Indra.

The three steps are compared by a commentator to three fiery manifestations of the Lord Viz., Flame, Lightning and the Sun - the flame ablaze the terrestrial sphere, the lightning illuminating the atmospheric sphere and the Sun darting across the celestial sphere.

Thus, in this Avataar the God of majesty and power took a dwarf's stature, begged Mahaabali on behalf of his devotee, Indra and at the same time ensured Mahaabali, Lordship of the Sutala, the nether world and thereafter the position of the next Indra in “Saavarni Manvanthra”.

It is believed that the Lord is still guarding the palace of Mahaabali and had conferred immortality to Mahaabali in recognition and appreciation of his steadfastness in upholding his promise.

Swami describes this as “Raksha Vaamana" - Vaamana whose only objective was protecting those who surrendered to him.

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- Indra surrendered and, on his behalf, he took a lowly form of a dwarf. - As Mahaabali surrendered to God when he bowed before the Lord, the Lord assumed the role of a watchman to guard his palace. Since he did not desire to dishonor Mahaabali, the grandson of an ardent devotee, Prahlaada, he stooped even to beg of him three paces of earth and desisted from wresting earth by force. - Also, had earlier promised to Prahlaada that he would not kill any of his family members or descendants. So, he had to avert a fight that would have entailed Mahaabali's death.

The only way he could wrest earth was begging and begging for a living was the prescribed vocation for a Brahmin especially a Brahmachari.

Thus, he protected both Indra and Mahaabali without bloodshed. We know how demeaning it is to even ask for a loan; it is even more shameful to beg. The Lord assumed the role of a beggar before Mahaabali. That is why, it is said that he shrunk himself to the form of a dwarf befitting his role as a beggar!

An interesting point which is little known is that when Mahaabali once complained to his grandfather, Prahlaada about the decline in the prosperity of his kingdom, Prahlaada told him that it was due to the disrespect shown by Mahaabali to the Lord. Mahaabali asked arrogantly who this Vishnu was who stood in his way.

Prahlaada could not bear to hear such a haughty reply and cursed Mahaabali that he would soon be banished from his kingdom. Sukracharya’s curse only added fuel to the fire of the curse of Prahlaada. Together, the two curses operated against Mahaabali.

Though, in fact, Lord Vishnu the rightful lord of the Universe that he was only reclaiming what belonged to him and in the process seemed to check up the measurements since he did it by begging alms considered an unedifying act, he shrank and looked dwarfish and small - all as a supplicant before Mahaabali who looked great as one who bestowed - a fact that had to be recognized.

ANDAL refers him as "Ongi Ulagalanda Uthaman' - the noble one who measured the earth by assuming gigantic proportions - to prove that he measured his own property.

Who is Uttaman?

- One who harms others and harms himself in the process is Adha Adhaman (Worst of the Worst) - One who harms others but gains thereby is Adhaman (Worse). - One lives and lets others live is Madhyaman (Neither good nor bad) and - One who saves others even at personal risk is Uthaman (The Best).

Vamana belittled himself as a dwarf and begged Bali - for saving Indra and saving Mahaabali himself. Therefore, he is Uthaman.

Even as pilot goes before a VIP, the foot of Trivikrama when it reached the high heavens proclaimed forever the glory of Mahaabali's bounty. 14

RAMAMRUTAM AND KRISHNAMRUTAM 15

FIRST, A DISCLAIMER! Sometime ago, several advanced arguments in support of one or the other of the Divya Desams. This did not mean that the other Divya Desams were of no importance at all. In fact, all are equally important but some would seem to be “more equal than the rest”; some considered “primus inter pares”.

It is in this spirit that the present write up is presented. It is meant to highlight the specialties of Lord Rama and KrishNa and it should not be construed as belittling the importance of other Avataaras. ------When the foreign rulers were wonderstruck at the unity displayed by the citizens of India despite sharp differences in their customs, habits, language, philosophy and what not, they wanted to know the basis for this unity. They found that the one unifying force throughout the length and breadth of the country was Religion, what with the stories of Sri Rama and Sri KrishNa holding up their imagination and that religion in India spoke through one language viz that held them together in a firm grip. They sent Max Mueller to demolish the base by debunking these great works of literature. So, he first started learning Sanskrit and followed it up with the study of Ramayana, Mahabharata and Srimad Bhaagavatam. At the end of it, he became so impressed with the wisdom of these literary treasures that he converted himself into an ardent admirer – like “those who came to scoff remained to pray”- as Oliver Goldsmith put it in his poem “The Deserted Village”. This underlines the importance of the epics that extol the characters of Sri Rama and Sri KrishNa. We dedicate this write up to explore how these two Avataaras seem to score over the other Avataaras.

Of all the Avataaras of the Lord, those of Sri Rama and Sri KrishNa are considered to be “PoorNa Avataaras”. Both lived for considerably long periods of time in TrEtaa yuga and Dvaapara yuga, respectively. The other Avataaras like Matsya, Koorma, Varaaha, Nrisimha and Vaamana were taken for limited purposes and therefore were for a shorter duration. - Matsya: for destroying Madhu and KaiTaba who stole the Vedas and for retrieving and restoring them to Brahma - Koorma: for helping the Devas in winning Amrutham by churning the milky ocean - Varaaha: for killing HiraNYaaksha who abducted mother earth. - Nrisimha: for killing HiraNyakasipu to prove the words of his devotees, Prahlaada and Brahma (who gave boons indiscriminately). - Vaamana: for demolishing the ego of Mahaabali

As we know, Parasurama and were in the nature of “AvEsa Avatara” and “AnupravEsa Avatara”, the former challenging Sri Rama and losing all his powers to Sri Rama and the latter serving as the “alter ego” of Lord KrishNa, “like sugar dissolved in milk” in the words of Swami Desika . “Ksheeram Sarkara iva apritak bhoota”.

And the apocalyptic Kalki Avataara is yet to happen.

So, we leave these out and limit ourselves to explore a comparative study of the lives of Sri Rama and Sri KrishNa.

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Let us first take up “Sri Rama Avatara”. The word “Rama” is derived from “ramayathi iti Raama:” which means ‘One who pleases the mind” says .

In her Tiruppavai (wholly dedicated to KrishNa) makes a detour to praise Rama in these words:

“Sinathinaal thennilangaik kOmaanai chetra ‘manathukku iniyaanai”

Why this reference to Rama in the context of singing on KrishNa?

She seems to have a dig at KrishNa indirectly saying that Rama underwent all the toil and trouble in building a bridge, crossing over to Lanka fighting and annihilating Ravana and other – all, for the sake of a single woman, Sri Sita. She seems to ask KrishNa whether he cannot follow this example and bless the innumerable (shOdasa stree sahasra), innocent, ignorant (arivonrum illatha) Gopis pining for his grace!

When Paarvati asks Lord Siva as to the easiest substitute adopted by “PanDithas” in the place of reciting “Sri VishNu Sahasranaama”, he declares:

Sri Raama RaamEthi, RamE RaamE manOramE/ Sahasra naama tath thulyam, Sri Raama naama varaananE //

Meaning: “The name that pleases the mind is the name of “Rama”. They recite the name thrice. This is equal to 1000 names contained in “Sahasranaamam”

------Now, what does the name “KrishNa” denote?

1. The word “KrishNa” is derived from “aakarshayathi iti KrishNa:” This means that Sri KrishNa has an irresistible charm that draws all souls to him like a magnet that draws iron filings to itself.

Scholars used to say that the word encompasses in itself the following: ”ik” - He is Lakshmipathi “Ru” - He has all the charm of Sri Rama “Sh” – He has all the 6 major GuNas of Bhagavaan (ShaaD guNa paripoorNa) “N” – He is the same as “Nara-” (i.e.)

2. “AakarshaNa” means endearing oneself to the hearts of jivas. While one can feel happy at the thought of Rama (manathukku iniyaan), one does not have to even think of KrishNa. He enters our minds on his own volition and fills our hearts completely

“AaayarpaaDi thannil aaniraigaL mEippaan, NEyamaaga pEsi nenjam puguvaan KaNdadunDO KaNNan pole” 17

3. Why this is so?

(1) Because Rama came “down to earth” to prove himself to be an ideal, sober, serene, serious person in various roles as son, husband, brother, father, disciple etc. His Avataara was to show how humans WOULD behave when confronted with problems and more importantly how they SHOULD behave. In setting an example, he seems to have raised the bar of rectitude too high to common folk and he alone could rise to meet the dizzy levels he had set for himself. But, KrishNa conjures up the picture of a merry, mirthful lad full of pranks, well meant jokes but with better end-products. Naturally, his appeal is irresistible for us ordinary folks much like the innocent Gopis of AayarpaaDi (Idakkai valakkai ariyaadha iDaip peNgal)

(2). Rama was a Prince, son of a great Emperor, Dasaratha. He was known as “Chakravarthi Tirumagan” He was eventually destined to become a powerful monarch himself ruling over realms and regions. His very royalty and regal demeanor forbid our getting too close to him. At best, they would allow us to ogle “His Majesty” only from a respectable distance, with awe and wonder. But, KrishNa, the mischievous lad as “KuTTi kaNNan” is as endearing as “our own boy” (namma veeTTup piLLai) and at that an eternal playboy (Theeraatha viLayaaTTup pillai). He seems to be more intimate and egalitarian and enchants us with his gregarious propensities from the way he rubbed shoulders with the simple, bucolic folk of Vrindavan. Did not Andal say“KooDi irundu kuLirndu”?

Can we imagine such closeness with Rama?

(3). Like a snake charmer, KrishNa enchants us with the melody of sweet tunes through his flute, what with a variety of music and various dances like “KaaLinga Narthanam”, “Navaneetha NaaTyam”, “Raasa Leela” and what not –- things that cannot be associated with the serene personality of Rama.

(4). In fact, even to this day, we are mesmerized by the dances like “KrishNaaTam”(especially in Kerala), and the ubiquitous “UriyaDi”, a sport involving climbing on a slippery pole for snatching the “prize pot” hung on the top of the pole, while viewers throw water to thwart the attempt of the competitors in the game. KrishNa is a great connoisseur of art (Rasika) then as he is to this day. “RasO vai Rasika:” fits him to a “T”. He enchants us with his company as he seems to be enamored of ours. It is for scholars to explore whether any such “Raasikhyam” could be spoken of in the case of Rama.

(5). We can say with confidence that it is Lord KrishNa who rendered “Leela Vibhuthi” truly so. He played the game truly and well in tune with Kamba NaaTTu Azhwar’s description: “ulagam yaavaiyum thaamuLa aakkalum, nilai peruthalum neekkalum neengalaa Alagillaa viLaiyaaTTu Udaiyaar – avar Thalaivar annavarkkE saran naangaLE” Meaning: “The one who plays the game of creation, sustenance and destruction of all the worlds as a sport is the Supreme Lord. He is our master and we surrender only to Him (and none else)” 18

Did not KrishNa show all the worlds when he opened his mouth to YasOda? Did he not show his Viswaroopam to Arjuna at the battlefield to prove this? It is for scholars to explore whether Rama demonstrated any such proof.

(6). Let us take the “” movement taking deep roots all over the world, making KrishNa one notch above Narayana Himself, as if the latter is an Avataram of KrishNa and not the reverse. If this is not KrishNa’s leela, what else is? Any comparable development in the case of Rama?

(7). Because the story of Rama rouses in our minds an expectation of exalted rectitude befitting the serene demeanor of Rama, even a seemingly insignificant fax paus (real or imaginary) triggers a specter of blame-worthiness in the minds of critics who gleefully make a “mountain of a molehill”. This is like a speck of dark spot on a pure white cloth, showing it prominently.

In the case of KrishNa, we expect him at every turn to indulge in boyhood pranks so much that we may even be disappointed if we miss being treated to a fun fare. This is like a dark spot on a black cloth -which puts on a “No show”!

(8) While Ramayana is like a long novel unfolding a series of connected events in a kind of continuum, Bhaagavatam that depicts the exploits of KrishNa, seems like a collection of short stories each complete in itself with juicy incidents. As readers, we know that we tend to read wistfully the short, sweet stories that arrest our attention more than a long winding novel!

(9) Srimad Ramayana is otherwise known as “Seethaayaa: Charitham Mahath” i.e. “the mighty story of Sri Sita”. In Tamil, it is known as “Sirai irundavaL yEtram”- “the glory of the one who was incarcerated”. The activities of Rama are centered round the trials and tribulations of Sri Sita so much that it can be said that Rama shines as a hero because of Sri Sita.

On the other hand, the glory of Sri KrishNa seems to be a “stand alone” variety. If anything, all characters from Devaki - VasudEva, YasOda -NandagOpa, Balarama, Saatyaki, Pradhyumna, Aniruddha, Kunti and last but not least the PanDavas – in short, the destiny of everyone hinges on the role of and virtual dependence on Sri KrishNa.

(10) Swami Desika in his Dasavatara Stotram says “Dhanvee Sa tanveetha nah”meaning “Let the wielder of the bow protect us” as if Rama’s valor depends on his “kOdanDam”. Sri KrishNa’s arsenal, however, appears to be his flute, the melodious music flowing out there from bewitching both the sentient beings and the insentient things.

(11). Sri KrishNa is hailed as “kurai onrum illadha GOvindan”- the one without any deficiency and this, despite all his pranks and tricks both as a kid and when grown up!

But, Rama’s plight is that he is constantly subject to suspicion even at the hands of those whose association he values: 19

- He had to lift the heavy Siva Dhanus to marry Sri Sita and the assembly of Kings was skeptical if he could acquit himself creditably! - He had to prove his might to the suspecting Sugriva by sending an arrow through the seven giant Saala trees! - He fasted and surrendered to the Ocean King with a prayer to help him in building a bridge to Lanka, as if he was helpless! - He had to take the advice of everyone in his retinue whether to accept VibheeshaNa or not, as if he was incapable of decision-making! - His killing Vaali while hiding behind a tree is a hot topic with critics who question the propriety of his action even to this day, even though Vaali himself had exonerated him! - His banishing the pregnant Sri Sita as a kind of second punishment for the same crime alleged against her - an allegation disproved by fire ordeal, is again another charge gleefully raised by critics against his sense of propriety!

(12). Sri Rama is described in superlative terms as the very quintessence of beauty. He was so handsome that the Sages in the DanDakaaraNya longed to enjoy him as their lover. Says Kambar: “aaDavar peNmaiyai avaavum thOlinan” and those who saw one part of his limbs could not take their eye off from there. Again Kambar: “ThOL kaNDaar ThOLE KaNDaar”

Brinadavana Kannan was manifold times more handsome than Rama. He was indeed “Saakshaath manmatha manmathah” (cupid of cupids). Did not start her billet doux with the opening words “Bhuvana Sundara”? Yaadhavaabhyudayam and GOpaala Vimsati attest to this aspect in unambiguous terms.

(13) Swami Desika categorically declares in his Dasavatara Stotram. “Naathayaiva namah Padam bhavatu na: chitrai: charitra kramai” meaning The word “My Lord” is reserved solely for Lord KrishNa and this he says even as he was describing all the ten Avataras Only a couple of Slokas earlier he was referring to Rama’s valor. Can we take it that this shows Swami Desika’s partiality to KrishNa over Rama and indeed all other Avataaras?

(14) Rama, the monarch dispatched AnjanEya to be his emissary (Thooda) to the Court of Ravana. But KrishNa, the bosom friend, himself went as an emissary of the PaaNDvas to the Court of DuryOdana. The King cannot stoop to be an emissary whereas with all his Soulabhyam, the friend could. And, this makes a world of difference.

(15). It was Sumantara who acted as a chauffer for Rama, the King, whenever he needed a ride. The friend, philosopher and guide that KrishNa was, he himself acted as chauffer for Arjuna amidst the din and turmoil of the battlefield. How could a King act as a charioteer? Only a friend, in his incomparable Soulabhyam, could do it. Does this not make a difference?

(16). KrishNa gave us, (making Arjuna a pretext), the most renowned manual on Dharma in his “Song Celestial” – . (naam paDippadarkku Geethai ennum paaDam paDithaan). Except for 20

Rajaneethi, indirectly gleaned from the dialogue with Bharata(also known as Rama Gita) – Is there any comparable practical guide provided by Rama?

(17). Rama is hailed for obeying his father’s command. When did he obey? He obeyed only when he had grown up into “Prince charming” with a beautiful wife in his Grihasta aasrama, by proceeding to the forest in exile.

But, KrishNa obeyed his parents instantly at the very moment of his birth. He was born in the prison cell with Sanku (Conch), Chakram (Disc) and all other insignia of Lord MahaavishNu. When his parents asked him to hide them, he immediately obeyed their command and did their bidding. Does this not make a difference?

(18). Let us compare the Charama Slokams of both. Rama offers “freedom from fear of all beings to anyone who surrenders to him begging that one belongs to him” “SakrudEva prapannaaya tahava asmi iti YAACHATE ABHAYAM SARVA BHOOTEBHYO: Dadaami yetad vratam mama” The words “yaachatE” is significant, which means literally “begging” and what does Rama guarantee? “Freedom from fear of all living beings” (abhayam Sarva bhootEbhyO) And, nothing more. He did NOT promise “Moksham”!

But, what did KrishNa promise? In his Charama slokam:

“Sarva Dharmaan parityajya maam ekam SaraNam vraja aham tvaa Sarva paapEbhyO MOKSHAYISHYAAMI MAA SUCHA” meaning “Having given up all Dharmas (which you find incapable of doing), just surrender to me. I will relieve you from all karmas (that bind you to Samsara). The key word “Mokshayishyaami” is a solemn promise of granting MOksham- which is possible only when one is Karma-free. This is guaranteed by KrishNa who offers to stand in the place of the Dharmas abandoned by the Jiva. Here, “Sarva PaapEbhyO:” includes both PuNya (likened to golden fetters) and Paapa (likened to iron fetters). When one is relieved of both, which in other words, means one becomes “karma-free”, one attains MOksham. KrishNa further reassures us through Arjuna by saying “Don’t grieve”- “Maa Sucha”

(19). We saw (in 18 above), that KrishNa offered to stand in the place of the Dharmas abandoned by the Jivas. How and why? If Rama is the personification of Dharma (RaamO vigrahavaan Dharma:), KrishNa was Himself the primordial and eternal Dharma - (KrishNam Dharmam Sanaathanam)

(20). We hear “Sarvam Sri KrishNaaarppaNam”. Why not “RaamaarpaNam”?

We hear “KrishNa Paramaatma”. Does anyone call “Raama Paramaatma”?

Ask Koorathaazhwaan in his “Athi Maanusha Sthavam”, Koorathaazhwaan puts it despite cataloguing the super-human feats of Rama that disproved his declaration and proved his Paratvam. As Koortahaazhwaan puts it, his deeds speak more eloquently than his words! (e.g.) 21

- The breaking of Siva Dhanus that was so heavy that neither mortals nor celestials could even lift- all for winning a wager and winning the hand of Sri Sita! - The annihilation of Kara and Dhooshana and their huge horde of Rakshasas, single handedly that won him the much-prized embrace of Sri Sita! (Bharthaaram Satruhanthaaram parishaswajE) - The shooting of a single arrow piercing a hole through seven giant Saala trees in one stroke- just to win the confidence of Sugriva and to prove his own potential capacity to kill Vaali! - The coronation of VibheeshaNa on this side of the ocean much ahead of the commencement of the war against Ravana, when the logistics of war and the relative strengths and weaknesses of the opponents had not been gauged! Who can do this except the Paramaatma who is the only “Sathya Sankalpan”? Lanka was virtually granted to VibheeshaNa even before a proper strategy could be thought of in the unlikely event of Ravana himself surrendering eventually! - The incident in which he redirected his arrow (drawn against the Ocean king residing down South) against his enemies hiding in the far off shores in the Northwest region! - The incident in which he allowed the disarmed and helpless Ravana to go home, take rest and come again the next day to continue the fight instead of seizing the opportunity to do away with him instantly! (Inru pOi naaLai vaa). Who else is capable of such generous gesture except Paramaatma, who knew what he was doing and what was in store the next day?

But, what did KrishNa do? Unlike Rama, he did not claim to be an ordinary human being. On the contrary, on every conceivable occasion, he revealed his Paratvam. However, by virtue of his “Maaya” which none could get over (yasya maayaa durathyayaa), he concealed his “Paratvam” and highlighted his “Soulabhyam” so much that people mistook him as no more than just one of them.

And, this was precisely his plaintive complaint!

“Thribhir guNa mayair bhaavair yEbhih sarvam idam jagat mOhitam na abhijaanaathi maam yEbhya: Param avyayam”

To mention a couple of examples – - The KaaLinga narthanam, in which he quelled the venomous serpent by dancing on its hoods. - The provision of an endless stream of sarees to Draupadi when she was about to be disrobed in the public assembly.

(21). KulasEkara Azhwar, who was one of the greatest Rama-bhaktas wrote a moving decad (dasakam) in which he assumes the role of Devaki and laments how in spite of her being the biological mother, she could not have the pleasure of bringing up KrishNa and concludes with a pathetic outcry “what was my loss has become YasOda’s gain” (thollai inbathin irudi Deiva nangai yasOdai kaNDaLE”- Such is the charm of Sri KrishNa that attracts even such a staunch Rama Bhakta!

(22). He devotes his other work “Mukunda maalai” entirely to extol KrishNa calling him variously as “Parama

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Oushadam” etc. So did Periyaazhwar who visualized in detail the various stages of childhood development of KrishNa. Similarly, “Gopikaa geetham” and “KrishNa karNaamrutham” and many others - too numerous to be detailed, sing the praise of the exploits of Sri KrishNa in glorious terms.

(23). Nammaazhwar, the Prapanna jana kooDasthar of Sri VaishNava Sampradaayam and who is considered the Chief among Azhwars and Chief among Acharyas - who wrote four works considered as the essence of the four Vedas was known as the personification of “Thirst for KrishNa Consciousness” – “KrishNa thrishNaa tattvam iva uditam”. He is reported to have slipped into a coma for 6 months when he reflected on the incident in which he allowed himself to be tied to the mortar (ural) by YasOda, muttering “How come! How come!” (ethiram! ethiram!). KrishNa was everything for him- the food he ate, the water he drank and the pan he chewed (uNNum sOrum, parugu neerum, thinnum vetrilaiyum ellaam KaNNan).

(24). TiruppaaN Azhwar who started singing on Sri Ranganatha of Srirangam saw Ranganatha as KrishNa himself referring to his consuming butter (veNNai uNDa vaayan). (Even today, it is said that in the innermost sanctum sanctorum of Ranganatha, our olfactory faculties could sense the smell of butter!). The Azhwar follows this by saying “en uLLam kavarndaanai” suggesting that in reality, the Lord stole (kavarndaanai) not so much the butter but his very heart (uLLam) and vows that having seen this nectar of Ranga-KaNNan, his eyes would refuse to see anything else (enn amudinai kaNDa kaNgaL matru onrinaik kaaNaavE)

(25). There are instances galore of Bhaktas who enjoyed KrishNa and KrishNa alone.

- Pareekshit Mahaaraaja: A curse was on him that he would die within just 7 days. One can imagine the reflux reaction of one whose days are so numbered. But, what did he do? He made straight to a qualified Acharya, the one and only one “Sukha Brahmam” whose only thought was “Para Brahmam”. He listened to Sukha expounding Bhaagavatam containing the stories of the leelas of Lord KrishNa at one go - sans sleep, sans food, sans rest, because he did not feel any discomfort when his concentration was on listening to the stories of KrishNa.

- Sukha Maharishi: We called Sukha a qualified Acharya. This is because he was drawn towards the qualities of KrishNa Paramaatma all the time. “KrishNa guNaakrishTa:”. Once when Sukha was walking on the banks of a river where some damsels were taking bath in the nude, they did not mind his presence. But, a little later, when his father came a little behind searching for Sukha, they hurried to cover themselves up. Why? Because, despite his classifying the Vedas, writing his monumental work of Mahaabhaarata and the 18 PuraNas and 18 Upa Puranas Vyaasa was still aware of his surroundings, while Sukha was totally oblivious to them - his exclusive concentration being on KrishNa Paramaatma.

- Bheeshma Pithaamaha: He never felt the pain while lying on sharp edges on the bed of arrows (Sarasayanam) because his mind was riveted on KrishNa who himself sat patiently by his side to listen to his words of wisdom including them in his “Sri VishNu Sahasranaamam”.

- RukmiNi PiraaTTi: We saw how she opened her love letter to KrishNa with the words “Bhuvana Sundara” (Mr. Universe, in the modern parlance). She was enchanted by KrishNa’s beauty completely. In the Thulabaaram” competition (weighing on scales) Sathyabama, who tried to weigh KrishNa with pots of gold 23

and precious stones, could not succeed. But, when RukmiNi placed just a Thulasi leaf, the pans of the scale evened out, because her devotion to KrishNa was as deep as it was weighty.

- Adhi Sankara Bhagavad Paada: The great Sage was struck by the form, the mercy and the munificence of KrishNa. He says: “Kandarpa kOTi subagam, DayaarNavam, Vaanchita phala pradam” meaning “KrishNa’s beauty exceed a crore of cupids put together; He is an ocean of compassion: he grants unstintingly whatever is wanted by his devotees”

- Leelaa Sukhar: He was a great Siva Bhakta always chanting “Siva Panchaaksharam”. He, however, had a weakness for a call girl. He ran to her immediately after performing a Sraddha ceremony. The girl admonished him for his unseemly act and asked him to turn to KrishNa. That proved the turning point in his life. And he composed a moving poem “KrishNa karma amrutham” He says: “Saivam aham smitha aananam smarathi gOPa vadhoo kishOram” meaning “Though my mouth is chanting Siva Panchaaksharam. How is it that my mind always runs after the enticing face of Lord KrishNa, who is the darling of the Gopis?” and says that KrishNa is having a hearty laugh at his dichotomy!

- Madhusoodana Saraswati: A staunch Advaitin who wrote “Advaita Siddhi” says that he knows none greater than the Paratattvam that is KrishNa” (KrishNaath para Tattvam na jaanaami). He proceeds to say, “Let those who want to see other things, see whatever they want. For me, however, the radiant blue-hued flame on the banks of is the only thing I would see and would ever like to see”- “Pasyanthi Pasyanthu tE”. Did not Azhwar refer to the blue hue of KrishNa as “KaNNan ennum Karum deivam”?

- Andal. Meera and : The love lorn stories of Andal (the bridal mystic) in the South, Meera Bai and Radha in the North are classic examples of Bhaktais steeped in “KrishNaanubhavam” too well known to be detailed here. We cannot, however, resist the temptation to quote Andal. In “Sitram SirukaalE” Paasuram, she asks for only one boon from KrishNa “yetraikkum yEzhyEzh piravikkum unthannOdu UtrOme avOm UnakkE naam aaT seivOm, matrai nam kaamangaL maatru” meaning :“Let us be dedicated to you forever, serve you forever, however many lives we may be destined to take. Please do not allow any distractions from this single goal”

- Mahaakavi Bharatiyaar: In our own days, we see that Poet Mahaakavi Bharathiyaar figured out various relationships with KrishNa – friend (thOzhan), mother (Thaai), father Thanthai), King (Arasan), disciple (SeeDan), preceptor (Guru), child (Kuzhandai), playboy (VilaiyaaTTup pillai), lover (Kaadalan), ladylove (Kaadali), Master (AaNDaan), family deity (Kula Deivam) etc. More than anything else, he conceived of a relationship that may seem outrageous and which even the Azhwars did not dare to visualize: He pictured KaNNan as his servant (sEvagan) in which he depicts the Lord as a truant servant coming up with all sorts of excuses for his lapses (none convincing, though!). That is how, KrishNa is everything to everyone! Any parallels? 24

(26) We mentioned earlier that the Avataras of Rama and KrishNa are considered “PoorNa Avataras” (Complete ones). But, in a sense, KrishNa Avataara seems to be “more complete” than that of Rama Avataara. Does “more complete” sound like an oxymoron? To solve this conundrum, we should look at the dynamics of the birth of both. Valmiki takes great pains to describe how the sweet porridge (Paayasam) obtained from Putra kaamEshTi Yaagam was distributed among his three wives.

“Kousalyaa narapathi: paayasa ARDHAM dadou Tadaa ARDHAATH ARDHAM dadou chaapi Sumitraaya naraadipa:// Kaikeiyai cha AVACHISHTA ARDHAM dadou putrasya kaaraNaath// Anuchinthya Sumitraayai punarEva maheepathi: Yevam thaasaam dadou Raajaa bhaaryaaNaam payasam prithak //

Meaning: Dasaratha gave ½ quantity to Kousalya, ¼th to Sumitra, 1/8th to KaikEyi. He gave the balance, after great deliberation, again to Sumitra”. Accordingly, it is said that ½ part of VishNu (amsam) was born as Rama; ¼th part as LakshmaNa, and 1/8th part each as Bharatha and Satrugna (Vide Pages 236-237 of “Ramapiranai KarpOm” by H.H. Srimad Andavan of Poundarikapuram Swami Ashramam, Srirangam). If we consider this allocation, one is tempted to conclude that after all, Rama was not as “PoorNa Avatara” as that of KrishNa - who was born complete and undivided!

(27). Let us consider the churning of the milky ocean. People go brouhaha at Lord Siva consuming the deadly poison that first emanated from the ocean. But, did he really gulp it down? No. The poison got stuck up in his throat darkening it earning him the name of “NeelakaNTan”- the “blue throated”. On the other hand, baby KrishNa drank not only the deadly poison smeared on the nipples of Pootana (who came to kill KrishNa under the pretext of breastfeeding him) but also her very life itself so completely that the demoness fell down dead to the consternation of everyone around. Such was KuTTi KaNNan’s feat. Any comparable incident elsewhere?

(28) Of the three Mahaa- of AshTaakshara, Dvaya and Charama SlOka, which are said to represent Param, Vyooham and Vibhavam respectively, the Dhyaana SlOkam of CharamaslOka clearly says that the magical secret of Lord KrishNa’s “maaya” cannot be overcome except by surrendering to him. (yath PrapaTTim vinaa Yasya maayaa durathyayaa) and concludes declaring, “I surrender unto him who is the “Saarathi” (charioteer) of Paartha(Dhananjaya). That is why KrishNa is known as “Partha Saarathi” It is said that only after earning this sobriquet that the Lord attained satiety in his Avataram. Any parallels elsewhere?

(29) Let us take the “Sudarsana Mantram”. After uttering the esoteric phonemes, it proceeds with the words “KrishNaaya, Govindaaya, Gopee Jana vallabjaaya, Paraaya, Paramapurushaaya, ParamaatmanE” etc. Why is Krishna cited and not Rama? One plausible explanation is that it was KrishNa who was born wielding Sudarsana Chakram while Rama was born like any other human baby. Is it because of this that we hear about KrishNa being called “KrishNa Paramaatma”and none seems to call Rama as “Rama Paramaatma”?

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(30). Do you know which is the most favorite name of the Lord for the Lord Himself? It is not Nrisimha, not Vaamana, not Rama and not even KrishNa itself. It is “Govinda” - We commence any religious rite with the words “Govinda, Govinda, Govinda”

- When we do Achamanam (sipping water), the names we recite are: ”Achyuta, Anantha, Govinda”. This “Govinda” is again repeated as we proceed further with “Kesava, Narayana, , and GOVINDA” again. Even Trivikrama and Vaamana come later only. But, why the names of Varaaha, Nrisimha or Rama do not figure in the list is anybody’s guess!

- When we conclude any religious rite, we dedicate everything to KrishNa only saying “Sarvam Sri KrishNaarpaNam astu” Why not “RamaarpaNam”? is a moot question for Scholars to ponder over.

In the absence of a rational explanation, one can resort to the ultimate argument that “Sastras have laid down the rules of sequence in this manner. We can do nothing about it!”

(31). Let us examine the Avataara Rahasyam: Why should the Lord take any Aavtarams at all? Everybody will come up pat, with the oft-quoted verse from Bhagavad Gita: ”ParitraaNaaya Saadhoonaam, Vinaasaaya cha Dushkritaam, Dharma Samsthaapanaarthaaya Sambavaami yugE yugE” Meaning “To save the virtuous, to destroy the wicked and to establish Dharma on earth, I recreate myself in every yuga” The question arises: “Can He not accomplish the triple objectives by remaining in his permanent abode of SriVaikunTam, especially when He can do all this by His mere Sankalpam?

The answer is that he can. But He comes down to earth to mix with common folk like us and give comfort and reassurance to his devotees that He is always with them not only spiritually but also physically.

KrishNa Avataram had one more objective beyond these. What is it? He wanted to be a preacher, a teacher – a world teacher at that. KrishNaashTakam says: “KrishNam vandE Jagad Gurum”

It is Sri KrishNa who is “Jagad Guru” – not all and sundry those strut about petulantly calling themselves “Jagadguru”, “Jagadaachaarya”, “Paramaguru”,“Paramaachaarya", even as “Bhagavaan” and what not.

By the by, why is Rama not called “Jagad Guru” even though he taught more by practice than by precept?. This is for scholars to ponder over! ------

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We will now ponder over an alternative viewpoint

1. A coin has two sides. Can you imagine a coin with just one side only? If yes, it cannot be a coin! The whole universe revolves around a binary scheme of things. Day - Night, Heat - Cold, Male – Female and many more. It is this that gives life a holistic and wholesome meaning. The one cannot exist without the other.

So also, Rama and KrishNa represent the dual facets of the same “Paramaatma”. The two roles are complementary and not contradictory as it might appear superficially. The two roles are meant to supplement and not supplant each other. Let us see how.

2. Even at the outset, Swami Desika in his Dasavataara Stotra makes it clear that just like actors donning several roles and act on the stage Perumal and PiraaTTi take ten different roles and enact this spectacular drama with ten successive scenes.

“DEvO na: subham aatanOthu dasadhaa nirvartayan bhoomikaam RangE dhaamani labda nirbhara rasai: adyakshitO bhaavukai:”

(Even today, we see actors in double, triple and even multiple roles within the same drama or movie).

The Divya Dampatis do this for their own pleasure and the pleasure of the Rasikas. This is part of Lord’s “leela” or sport as indicated by Bhagavad Ramanuja in his invocatory slOka of Sri Bhashyam “akhila bhuvana sthEmapankhaadi leelE”

3. We saw that Rama set an example of rectitude and right conduct more by practice than by precept while KrishNa preached (as in Bhagavad Gita) more than “setting examples”. Why was this so?

The gaping time divide between TrEta Yuga in which Rama lived and Dvaapara Yuga in which KrishNa appears to give a clue.

“Setting an example” was good enough in TrEta Yuga. People were sensible enough to observe and learn (ingitam) and follow. The words “Abhayam Sarva bhootEbhyO: dadaami” were enough to put them on the right track.

In Dvaapara Yuga, people had to be told several times to mend their ways. It was out of sheer exasperation with the stupidity of mortals that the Lord (through Arjuna) had to offer his peroration to the hapless and helpless souls incapable of adopting any Yoga, not to worry. As a last resort, he asks them to resort to him. He prescribes a short cut, a panacea – “Having given up all Dharmas, Surrender unto me and me only (Sarva Dharmaan Parithyajya Maam ekam SaraNam vraja). - He promises in so many words that he would take the entire burden off their shoulders (aham tvAaa Sarva PaapEbhyO mOkshayishyaami). - Still not satisfied, he buttresses it with a solemn assurance not to grieve (Maa sucha).

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It is easier to guide the intelligent; it is very difficult, if not impossible, to drive home his message to the stupid and he takes pains to do this like a painstaking schoolteacher!

This perhaps is the Sankalpam of the Lord who designed the Yuga Dharmas in this fashion from the golden age of Sathya Yuga (that is virtuous beyond words) to the dark age of Yuga in which we live (about which the less said the better)!

In fact, Dharma is characterized as a cow standing on all its four legs in Sathya Yuga, three in TrEta Yuga, two in Dvaapara Yuga and on a single one in Kali Yuga.

We can notice this steady deterioration in the value systems even between TrEta Yuga and Dvaapara Yuga. The Rama - RaavaNa Yuddha was fought on Dharmic lines (e.g.) Rama asking the disarmed RavaNa to go home and come replenished the next day.

As we see in Mahaabhaaratha, all canons of Dhaarmic conduct were progressively thrown to the winds as the war progressed and KrishNa himself had to devise and design strategies and stratagems to suit the demands of each occasion!

In our own Kaliyuga, it is doubtful even if Rama and KrishNa were to come together armed with both precept and practice, we would ever mend our ways. Such is our addiction to sin and depravity that it appears that even “God cannot save our souls”!

That is probably why the Lord deputed Azhwaars and Aacharyas who represent his “alter ego”, while at the same time appearing as human as we are, (like in “operation Jeddah” in which trained elephants are used to catch elephants in the wild), in order to strike an empathetic chord in our hearts by pandering to our human frailties – all, in an effort to salvage us from going down the drain!

It is intriguing why the Lord should so patiently wait and strain every nerve to do this! May be this is also, a part of his “leela”!

4. As mentioned earlier, true to his declaration “Aatmaanam Maanusham ManyE”, Rama depicted how one “would’ and how one “should” react to circumstances. Finding the incapacity of poor mortals to adopt the “should” and their propensity to assiduously cling on to the “would” part of it, with a craving for the “easy go lucky” attitude, as KrishNa, the Lord literally ‘played to the gallery’ by ‘hunting with the hound and running with the hare’ - so as to be acceptable to their ridiculous perceptions. At the same time, he made sure that people did not take him too lightly, exhibited his “Paratvam”, whenever the occasion demanded like lifting the Govardhana mountain, KaaLinga Narthanam, Draupadi maana SamrakshaNam etc.

5. In paragraph 20 in the previous part, we raised the questions We hear “Sarvam Sri KrishNaaarppaNam”. Why not “RaamaarpaNam”? We hear “KrishNa Paramaatma”. Does anyone call “Raama Paramaatma”? Answer: This is because Rama never wanted himself to be identified as Bhagavaan Sri Rama declared himself to be just a human being (Aatmaanam Maanusham manyE).

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6. In Dasavataara Stotra, Swami Desika alludes to the Paratvam of Rama in first 2 lines: “Paaraavaara payO visEshaNa kalaa paareeNa kaala anala jwaala jwaala vihaara visikha vyaapaara karma:” And, immediately switches over to show how in spite of his “Paratvam”, the Lord promised protection to anyone who deemed oneself as belonging to Rama (Tavaasmi iti yaachatE). In the case of KrishNa, he gives the reason why he calls KrishNa as “Naathayaiva nama: bhavatu” and draws attention to the countless superhuman feats the Lord as KrishNa.

“Sarva avastha sakrut Prapanna janathaa SamrakshaNaika vratee DharmO vigrahavaan Dharma: tanveeta Dhanvee na:”

This once again underlines how due to deterioration in perception from TrEtaYuga to Dvapara Yuga (like dancing on the hoods of KaaLinga), when people tend to believe and respect only when someone performs a miracle!

“KaaLindee Rasikaaya KaaLiya PaNi spaara spaTaa vaaTikaa RangOtsanga visanka sankrama duraa paryaaya charyaa yatE”

7. Further, it is said “LokO bhinna ruchi”. People have different interests, different tastes, different levels of mental and spiritual evolution based on their individual karmas. Some are serious and sober with lofty ideals, others, mediocre and yet others irredeemably indulgent and depraved faculties. To appeal to these different segments, the Lord had to present himself in a manner to satisfy the needs of each. Naturally, he acts differently in different Avataaras – but with the single objective to emancipate the fallen souls.

It is worth noting that Swami Desika wrote prodigiously different works, in various languages like Sanskrit, Tamil, Praaakrit, MaNipravaaLam, in different styles like prose, poetry, Gadhyam, in short, medium and long, in highly intellectual to the rational so that people with different acumen could grasp the truths “each according to his capacity”!

8. As mentioned earlier, Rama as a prince had to maintain a high standard of demeanor befitting his majesty while KrishNa had no such inhibitions and as a cowherd boy had the license, as it were, to move with ordinary folk more freely. But, even so, we find Rama also making friends with the Guhan, the hunter (Ayodhya KhaaNdam, Guha PaDalam 674), Sugriva the monkey king (Kishkindaa KhaaNDam NatpukOt PaDalam 104) and VibheeshaNa, the Raakshasa “guhanoDum aivar aanOm munbu, pinn kunru soozh maganOdum aruvar aanOm Yemmugai anbin vanda agan amar kaarEl Aiya! NinnoDum ezhuvar aanOm pugal arum kaanam thandu pudalvaraal polindaan nundai” (Yuddha KhaaNDam VeeDaNan aDaikkalap PaDalam 446)

“Oh! Aiya! When we made friends with Guhan, we four brothers became five in number; Later with Sugriva, we became six. Today, with your friendship we have become seven brothers. We are seven now. Because of sending me to the forest, Dasaratha has become the blessed father of seven sons” This is what prompted Azhwar to exclaim his astonishment in the Paasuram 29

“YEzhai, YEtalan, Keezh magan ennaadu irangi matru avarkkaa innaruL surandu” etc.” “Oh! Lord! Did you not bestow mercy on Guhan without minding his lack of learning, his ignorance, and his lack of contact with the great men of the times, without any thought of his low birth?” (Tirumangai Azhwar’s Periya Tirumozhi 5.8.1)

9. We mentioned Ramayana is like a long but well-connected novel while the life history of KrishNa is like a string of short stories. The two together have provided the needs of both the avid novel lover and the skit “reader in a hurry”. Despite its 24,000 Slokas, Ramayana holds the interest of readers in a firm grip by the sheer felicity of the composition.

The Dhyaana Sloka describes how syntax and prosody, the word formations and the sweetness and depth of meanings vied with each other to find a place in the work of the primordial poet (Aadhikavi)

“Tad upaagata samaasa Sandi yOgam sama madhurOpanatha artha vaakhya bhaddam Raghuvara charitam muni praNeetam…”

The quality and content of the Aadhikavi, has ignited the imagination of a galaxy of innumerable poets and writers, throughout the world and over the ages and in a variety of languages. We are told that there are at least 50 versions of Ramayana to mention a few like - Aanada Ramayana by Pasaurama - Adbutha Ramayana, by Valmiki himself - Adhyaatma Ramayana by Sage Viswamitra - AgnivEshaya Ramayanam (author unknown) - Anargha Raghavam of Murali, - BhaTTi Kaavya by BhaTTi Kavi - Jaina Ramayanam by Hemachandra - Kamba RamayaNam in Tamil by Poet Kambar - Mantra Ramayanam by LakshmaNa Arya - Sangraha Ramayanam by Narayana PaNDita - Raghuvamsam of KaaLidaasa, - Ramacharita maanas in Hindi by Tulasidaasa - Yoga vaasisTam by Valmiki and many others. It is doubtful if any other work of religious literature enjoyed such a fascination. (Of course, Bhagavad Gita has been translated in several languages but perhaps, not so prolific like Ramayana).

There is a song in Tamil detailing the various names of Rama that asks “Raaman ethanai RaamanaDi?” We may perhaps ask similarly “RaamaayaNam ethanai RaamaayaNam aDi?”

10. If KrishNa had a long list of Bhaktas, Rama had and has an equally long list of Bhaktas like - - Bhadraachala Ramadasar - Tulasidasar, - Kabirdasar 30

- Baaji Rama BhaTTar - GOrakhnath - Raamabaai - Padmanaabha VEdiyar - Raamaraajar and many more.

11. In an earlier posting, we saw how the “HarE KrishNa” movement had caught up the imagination of the present generation. Though the main emphasis of the movement is on KrishNa, they have not left our Rama. In fact, their mantram is

“HarE Rama! HarE Rama! Rama! Rama HarE! HarE! HarE KrishNa! HarE KrishNa! KrishNa KrishNa HarE! HarE!”

12. If Rama was subjected to tests to prove his mettle, KrishNa was not free from them - He was tied to the mortar by his own mother, - He was a butter-thief as a boy, - He was suspected to have stolen the Syamantaka maNi, - He was suspected to have stolen Paarijaatha. etc. - If Rama had to send an arrow through seven Saala trees, KrishNa had to control seven unruly bulls to gain the hand of Nappinnai.

13. Since Rama’s emissary, AnjanEya succeeded in his mission, the Lord was tempted to himself go as an emissary to the court of DuryOdhana. Bu, what happened? He miserably failed to deliver the goods and returned emptyhanded. But this was deliberate, and it was his own making. He had to destroy the “axis of evil” and discharge his role as “World teacher” - (Jagad guru and Gitaachaaryan). If he had averted the war, he would not have succeeded in his Avataara Rahasyam.

14. Rama obeyed his father even when he was a Brahmachaari. Both when Dasaratha declined and when he agreed to send him with Sage Viswamitra, he never demurred; Similarly when Dasaratha offered to crown him as Yuvaraja and when he was banished (by order), he never demurred.

In fact, when Bharata argued with him to return to AyOdhya, Rama could not refute any of his arguments. But, finally, he flung a bombshell saying, “How could I transgress our father’s wish?” Bharata was flabbergasted at this and reconciled himself to taking Rama’s Paduka and go back.

(Let us visualize what would happen in similar circumstances in this Kaliyuga. First, Kaliyuga Rama would have refused to go to forest and Kaliyuga Dasartaha would have been shown his place! Such was the Yuga Dharmam then and such it is today)

15. We mentioned in the previous posting that KrishNa Avatara seemed to be “more complete” than Rama Avatara. Rama Avatara was equally “PoorNa Avatara” in the sense that the Lord needed different complementary roles for different purposes and so he cast himself in different characters Rama - Bhagavaan 31

LakshmaNa - Bhagavad SEshatvam Bharata - Bhaagavata and Satrugna - Bhaagavata SEshatvam Taken together, Rama Avatara was equally “PoorNa Avatara”.

16. If Azhwars and Acharyas went into rapturous moods in KrishNa anubhavam, they were equally carried away by Rama anubhavam. - Kulasekara Azhwaar, who wrote the “Lament of DEvaki” also wrote an equally moving piece depicting the “Lament of Dasaratha” on his separation from Rama. Similarly, other Azhwars have enjoyed “Rama anubhavam” as much as they enjoyed “KrishNa anubhavam” - Periyaazhwar wrote a whole poem in which he fondly and graphically describes the growth of Rama from his babyhood. - His “Mannu Pugazh Kousalai thun” is the lullaby that rings in every home today when the mothers lull their children to sleep. - It is the same Nammaazhwaar hailed as “KrishNa thrishNaa Tattvam” who asked “Raamapiraanai allathu matrum karparO? Meaning

“Will anyone learn anything other than Rama’s example?” signifying that Rama by his character was equally a world teacher like KrishNa.

17. “Why did he say this?” is the next question. Azhwar himself answers:

“ pul paa mudalaap pul erumbu aadi onru inriyE narpaal AyOdhiyil vaazhum chara acharam mutravum nar paalukku Uithanan naanmuganaar petra naaTTuLE”. (Tiruvoimozhi 7th Pathu 5)

When he left for his eternal abode, he took all the sentient beings and insentient things (the human, the fauna and the flora) to the abode of Brahma en route to Sri Vaikuntam all merely because of the fact that they were the inhabitants of AyOdhya. What did KrishNa do? He left his Yaadhava kula heroes to die fighting among themselves. (May be this was also part of his hidden agenda!)

18. IF KrishNa’s name is incorporated in so many mantras cited in the earlier posting, Rama’s name itself is hailed as “Taaraka Mantram” What is a “Taaraka Mantram?”

It means that it is a Mantram that carries one from this world (Prakrita lOkam) straightaway to SrivaikunTam (Apraakrita lOkam). It is, therefore, equal to AshTaksharam or Moola Mantram which is known as “Taaraka Mantram”. The Charama SlOkam of Bhagavad Gita is the “Poshakam” and the Dvaya Mantram to be the “BhOghyam”. Thus, its preeminence surpasses the other two! THINK OF IT! YOU GET THERE! WHAT MORE IS NEEDED?

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DID KRISHNA STEAL BUTTER? Poor Krishnan!

Almost all the Azhwars in a chorus gleefully label him as the “butter thief” and rejoice in the “anubhavam” of his “Stealing butter”. These anubhavams are as varied as they are colorful - all sung in their excitement over the “Soulabhyam” (compassionate accessibility) of the Lord camouflaging his “Paratvam” (omnipotence).

Lord Ranganatha (Periya PerumaaL) is considered as Lord Krishna. Even now, you can smell the scent of butter in Periya PerumaaL Sannidhi, if your olfactory faculty is good enough!

There is an interesting story about “The bell and the butter thief” as follows:

The gOpis were annoyed with child Krishna’s naughty pranks especially his sneaking into their private apartments and stealing butter. They had stacked butter in the pots kept in “safe custody” of the ‘Uris’ (potholders made of coconut fibers) hung from the ceiling at a height that (they thought) was beyond the reach of Krishna. By way of abundant caution, they had tied to the Uri a string of bells made of bell metal. If ever anyone touched the hangers, the bells would go agog ringing in chorus setting an alarm to alert the gOpis of the presence of an intruder!

Enter Krishna: the seasoned butter-thief!

He knows the contrivance of the gOpis. So, he requests the bells not to ring and betray him. Taking a liberal scoop of butter from the pot, Krishna could not resist the temptation to taste the delicacy. As he put the butter in his mouth, the bells which stood silent during the act of stealing started ringing brisk and loud to the hearing of the gOpis.

Krishna asked the bells why disregarding his entreaties not to ring, they had started ringing. The bells replied: What is the purpose (Purushartham) of our being bells, if we do not ring when our Lord is having his feast?" Rest of the scenario is left to our imagination like 33

• his being caught red handed, (nay, white-handed) with butter smeared all over his body • his bewitching ‘Navaneetha Naatyam”. • the complaints of the gOpis to Mother, YasOda. • his being tied to the mortar earning the sobriquet of “DamOdaran”. ======

The million-dollar question is: “Did Krishna really steal butter?”

We will see the answer at the concluding Part of this write up. ======

For now, we will savor a few examples of the “anubhavams” of Azhwars that suggest that Krishna stole butter.

NAMM AZHWAR

1. Nammazhwar is the Chief among Azhwars and is described as the very personification of ‘thirst for Krishna’ “krishNa thrishNaa tattvam iva uditam” is reported to have slipped into a trance for 6 months on the very thought of how the Supreme lord got tied up by his mother, to a mortar as punishment for stealing butter and earned the sobriquet of “DaamOdaran” (TVM 1.3.1) Vide his Paasuram-" Pathudai Adiyavarkku Eliyavan…Mathuru kaDai veNNai kaLavinil ural iDai aappuNdu Ethiram UralinODu iNaindu irundu yEngiya eLivE?”

2. The next instant, the Azhwar feels he had done an apachaaram to the Lord by calling him a “butter thief” saying that he did so due to his own sin that prompted him to love the Lord so much as to dare calling him names like “thief” etc.

“VaLavEzhulagin mudalaaya vaanOr iraiyai aru vinaiyEn kaLavEzh veNNai thoDu vuNDa kaLvaa enban” (TVM 1.5.1)

3. Now, the Azhwar seeks to reason out why the Lord ate butter. He says that, may be, when the Lord swallowed all worlds and spat them out, a tiny portion of the mud remained in his tummy for so long over several incarnations and caused indigestion for which he ate butter as an antidote! (TVM 1.5.8) uNDaai ulagEzh munnamE umizhndu maayaiyaal pukku…

…anDaa vaNNam maNN karaiya neyyooN marundO maayavanE?”

3. Again, the Azhwar expresses surprise how even while stealing butter, the Lord never attempted to conceal his act because he came out with his mouth, hands and in fact his whole body fully smeared with butter. Azhwar says that even in the act of stealing, he was upright and never attempted to conceal anything from the gOpis - an act of rectitude even within an act of theft! “And, in the

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same breath he truthfully mingled with me with my impure, contemptible physical body without any deceit on his part” (TVM 1.8.5)

“Vaigalum veNNai kaai kalandu uNDaan/Poi kalavaadu enn mei kalandaanE”

5. Azhwar finds another reason for the Lord swallowing butter only after swallowing the worlds along with infinite Jeevas. Because he loved butter so much that if he had chosen to eat butter before the worlds, there might arise some interruption from any Jeevas left behind. So, only after completely swallowing all the Jeevas without exception did he venture to turn his attention to eating butter.

Uyirinaal kurai illaaa ulagEzh tannuL oDukki

Tayir VeNNai uNDaanai…” (TVM 4.8.11)

6. The question may arise how when the celestials are wide awake all the time and looking at everything, the Lord could manage to “give a slip” and proceed to AayarpaaDi to “steal” butter. Azhwar visualizes the “modus operandi” adopted by the Lord. He says that when the celestials perform the bath-ritual presenting him with a cloud of fragrant incense, garlands, ornaments etc. In the smokescreen created by the incense, the Lord gives a slip unnoticed by anyone and makes a beeline to the gOpa homes to steal butter!

sooTTu nan maalaigaL thooyana vEndi viNNOrgal nanneer aaTTiya dhoopam taraa nirkavE angu oru maayaiyinaal eeTTiya veNNai thoDU vuNNap pOndumilEtruvan koon kOTTidaiyaaDinai koothu aDal aayar tam kombinukkE (Tiruviruttam 21)

The word “thoDu” means both “touch” and “deceit”

PERIYAAZHWAR

Next only to Namm Azhwar, the one who was wholly immersed in the childhood pranks of Lord Krishna was Periyaazhwar.

7. YasOda laments that ever since Kannan was born she never had a chance to get even an iota of ghee, warmed up milk, solidified yogurt and all that she got was the bewitching smile of Kutti Kannan that was enough to compensate!

Vaitha neyyum kaainda paalum vaDi Tayirum, naru veNNaiyum Ithanaiyum petrariyEn empiraan! Nee piranta pinnE Ethanaiyum seyyap petraai Edum seyyEn kadam paDaadE Muthu anaiya muruval seidu mookurinchi mulaiy uNaayE (Periyaazhwar Tirumozhi 2.2.2)

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8. While she calls Kutti Kannan to take bath, she employs all ploys to persuade him, but he refuses to yield. She finally employs a trick that he could not ignore. What is that trick? Kutti Kannan was so fond of his childhood pal, Nappinnai. Yashoda uses her name to cajole him saying “I might enjoy your being dirty with all dust on your golden body but people who see you in this state would blame you. Will you remain shameless? Let alone others; if your dear friend, Nappinnai sees you in this condition, she will laugh at you derisively”

This works magic and Kannan immediately hastens to take bath!

PooNit thozhuvinil pukkup puzhudi aLainda pon mEni kaaNap peridum ugappan, Aagilum kaNDaar pazhippar, naaN ethanaiyum ilaadaai! Nappinnai kaaNil sirikkum, MaaNikkamE! Enn maNiyE! manjanamaaDa nee vaaraai (Periyazhwar Tirumozhi 2.4.9)

9. The gOpis complain to YasOda: “After completely emptying out the pot filled to the brim with melted butter in one gulp, he broke the pot and left. Is this proper behavior on the part of your son?”

Urugua vaitha kuDathODu veNNai urinji uDaithiTTu pOndu ninraan… Varuga enru unn magan tannai koovaai, vaazha voTTaan madhu soodananE (Periyazhwar Tirumozhi 2.9.3)

KULASEKARA AZHWAR

10. This prompted Kulasekara Azhwar to portray the scene in the words of Devaki who laments how she missed ogling KutTTi Kannan’s baala leelas. Graphically describing the scene in which KuTTi Kannan gets caught red-handed while stealing butter and how as baby, he reacted in the situation facing the wrath of mother and how Devaki’s loss in missing this sight became YasOda’s gain! Muzhudum veNNai aLaindu toTTu uNNum, Mugizh iLam siri Taamaraik Kaiyum Ezhil koLL Thaambu koNDu aDippatarkku eLgum nilaiyum veNN tayir tOynda sev vaayum, azhugaiyum, anji nOkkum asOdai tollai inbathu irudi kaNDaaLE (PerumaaL Tirumozhi 7.7)

MADHURAKAVI AZHWAR

11. It is the only scene that captured the mind of Madhurakavi Azhwar, who knew no God higher than his Achaarya, (Nammazhwar) - and made him start his only work with the meaningful words with a reference to the scene in which the Lord allowed himself to be tied to a mortar with a rope that had numerous knots. Do you know why? Because, his Achaarya was overwhelmed by this scene, he had to make at least a passing reference to the incident! “kaNNi nuNN siru thaambinaal kaTTuNNap paNNIya peu maayan”

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TIRUMANGAI AZHWAR

12. Azhwar wonders how the valorous Lord at Veera Raghavan who destroyed the mighty Ravana came to be the object of slander at the hands of the slender maidens of Ayarpaadi as “butter thief”

KaasaiyaaDai mooDiyODi kaadal seitdaan avan oor Naasam aaga namba valla nam perumaan vEyin anna tOL maDavaar “veNNai uNDaan ivan” enru yEsa ninra emperumaan evvul kiDantaanE (Periya Tirumozhi 2.2.1)

13. While doing Mangala asaasanam to Tirunaraiyur, Azhwar again refers to how the Lord climbed up the suspended network of rope for placing pots to steal butter and how he was caught and punished by being tied to a mortar.

“Uri yaar veNNai undu uralODum kaTTuNDu” (Periya Tirumozhi 6.5.4)

14. And, says the Azhwar, that he did the stealthy act without feeling ashamed!

“vaNdu muralum koondal aaychi tayir veNNai naaNaadu uNDaan” (ibid 6.10.3)

15. Even as YasOda invites KuTTi Kannan to play with her a game called “ChappaaNi koTTUdal”, she did not miss a reference as to how her kid got thrashed by a gOpi for stealing butter in her home!

Poon kOdai aaychi kaDai veNNai pukkuNNa aangu avaL aarthup puDaikkap puDaiyunDu yEngi irundu siNungi viLaiyaaDum OngOda vaNNanE! ChappaNi oLi maNi vaNNanE! ChappaaNi (ibid10.5.1)

16. YasOda shows to the gOpis how after stealing and swallowing mountain sized butter kept high on top tier of the suspended network of rope, as evident from the butter seen smeared all over his hands, he pretends to be in deep sleep!

According to Uttamur Swami YasOda seems to say to the gOpis:

“You are coming to complain about his stealing butter in your homes. I am worried about how he is going to digest the huge quantum of butter he had consumed in my home”

…urimEl taDaa nirainda veLLI malai irundaal otha veNNaiyai vaari vizhungi viTTU KaLvan urangugiraan vandu kaaNmingaL” (ibid 10.7.3) 17. In Siriya Tirumadal, Azhwar goes on elaborating the scene (Paasurams 30 to 37).

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He says that the Lord who swallowed all the worlds could not show off his “Soulabhyam” in Paramapadam. So, he decided to descend down to earth and mixed with cows and cowherds of Ayarpaadi. To show that he was subservient to his mother, he hugged on to her hip.

When she had to churn butter milk to bring out solid butter, he pretended to be asleep as if he were not thinking of his mother or of butter. As soon as she went out, he jumped out of his bed, climbed to the top of the suspended network of rope in which she thought that she had kept the butter safe and secure away from the reach of Kannan. Plunging his hands right up to his shoulders, he lifted all the butter and gulped it. As he saw another big pot filled with buttermilk (and not butter), he kicked the pot to spill its contents. Then as if nothing happened, he returned to his bed and started pretending to sleep. When she returned, YasOda found out that all the butter had vanished suddenly. She knew that no one else would dare to come in except her own Kannan.

She started beating her tummy not because all the butter was lost but because she knew that only Kannan must have swallowed the entire thing and was worried how it would affect his digestion! To teach him a lesson, not to repeat the mischief again, she tied him to a mortar with ropes!

“Seer aar thayir kaDaindu veNNai tiraNDa adanai vEru Ore nudal maDavaaL vEr Ore kalathiTTu naar aar uri yEtri nangu amaiya vaithanai pOr aar vER kaN maDavaaL pOndanaiyum poi urakkam Oraadavan pOl urangi arivutru Taar aar taDan thOlgaL uLLaLavum kai neeTTi Aaraada veNNai vizhungi - Arugil irunda mOre aar kuDam uruTTi mun kiDanda sthaanathE Oraadavan pOL kiDantaanaik kaNDu avaLum vaaraathaan vaithadu kaaNaaL – vayiru aDithu ingu aaraar puguduvaar aiyar ivar allaal? “Neer taam idu seideer enru” Ore neDum kayitraal OoraargaL ellaarum kaaNa uralOdE teeraa veguLiyaai chik ena aarth aDippa…”

18. The Azhwar repeats the scene in Periya TirumaDal” (Paasurams 137 to 139) “minniDai aaychiyar thum sEri KaLavin kaNN tunnu padal tirandu pukku – thayir veNNai thun vayir aara vizhunga, kozhun kayal kaNN mannum maDavORgal patriyOre vaaNN kayitraal pinnum uralODu kaTTuND petrimaiyum…

POIGAI AZHWAR

19. Azhwar asks Krishna: “Oh! Lord with sea blue hue! When your mother caught you red handed (white handed?) while stealing (besmeared with butter all over your body) and tied you to a mortar, you never stopped crying all the time thinking of more and more butter and this was seen and commented upon by all people. Tell me how come! You contrived this situation?” 38

“viralODu vaai tOynda veNNai kaNDu, Aaichi uralODu piNitha naanru – kural Ovaa du yEngi ninaindu ayalaar kaaNa irundilaiyE? OngOta vaNNaa! urai” (Mudal Tiruvantadi 24)

PEY AZHWAR

20. Azhwar comments on the scene as follows:

“What a big tummy he had! He was not content with eating the whole world; he drank Pootana’s life along with the poison-smeared breast milk. Still not satisfied, he stole butter. For this mischief, his mother awarded a punishment to him by fastening him with a rope.

May be, he swallowed this punishment also. Indeed, he should be having really a big belly!”

“maNN uNDum peychi mulai Undu maatraadaai veNNai vizhunga veguNDu, Aaichi – kaNNIK kayitrinaal kaTTathaan kattuNDu irundaan VayitrinODaatraa magan” (Moonraam Tiruvantaadi 92) SWAMI DESIKA

21. Swami Desika captures the scene in which Kutti Kannan enacts his “Navaneeta Naatyam” in Gopala Vimsati Slokam 4.

And, you know where? In Nanda’s palace: “Nanda BhavanE” In his own place! And the question arises why he should take butter from others’ houses. It is not as if there was not enough butter at his home. Did not Andal refer to the prosperity of Nandagopan’s palace? “Vaanga kuDam niraikkum vaLLal perum PasukkaL” (Tiruppavai 3) “Katruk karavai gaNangaL pala karandu” (Tiruppavai 11) “Kanaithu iLam katrermai kanrukku irangi, ninaithu mulai vazhiyE ninru paal sOra nanaithu illam sEraakkum nar chelvan nangaai!” (Tiruppavai 12) “yETra kalangaL ethir koNDu meedaLIppa, maatraadE paal soriyum vaLLaL perum pasukkaL aatrap paDaithaan maganE!” (Tiruppavai 21) “Petram mEithu uNNum kulathil pirandu” (Tiruppavai 29)

22. Baala Mukunda AshTakam (Slokam 5) also mentions that when the Vraja kanyas were away after securing dairy products safe, baby Krishna sneaked in to steal the products and devoured to his heart’s content and pretended to be fast asleep.

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sikhyE nidaaya adya payO dadeeni bahir gataayaam vraja naayikaayaam/ bhunktvaa yatEshTam KapaTena suptam Baalam Mukundam manasaa smaraami//

23. A question arises as to how one could steal anything when being watched closely.

The Vedas declare that Nitysooris constantly keep a vigilant watch with eyes wide open all over the world (including Aayrapaadi) and for them even the pitch-dark night becomes as bright as mid daylight when the Sun is at its zenith.” tad vishNO: Paramam Padam sadaa pasyanthi sooraya:” and “paryaaptyaa anataraayaaya sarva stoma ati raatram uttamam ahar bhavati”

Now, let us see what is “stealing” or “theft”

“Stealing” or “theft” implies taking another’s property illegally or without right.

When all the worlds, all the sentient beings (Chits) and insentient things (achits) without any exception are the properties of Bhagavaan, it goes without saying that “butter” is also his property. When he takes his own property, there can be no issue of theft here.

The only Azhwar who came to be the “defense attorney” for Kannan was “TiruppaaN Azhwar” who concluded his “Amalan Adi piraan” thus:

veNNai uNDa vaayanai, enn uLLam kavarndaanai enn amudinai kaNDa kaNgaL matronrinaik kaaNaa vE// He did not use the word “steal” or “theft”. He merely said that Kannan ate butter.

Immediately, the Azhwar issued a correction slip saying “enn uLLam Kavarndaanai” meaning what the Lord devoured was not butter but “uLLam”. “uLLam” is an upa-lakshaNam (representative expression) for “Atma”.

Bhagavaan took back only the Atma which in any case belonged to him only.

Therefore, there is no question of any “theft” here and no need for him to take anyone’s permission to do so.

King Janaka laid a challenge through the Siva Dhanus in Sri Sita's marriage.

Kumbar, the Aayar Chief laid a challenge in the form of the 7 bulls in the marriage of Nappinnai.

But, Vishnuchitta laid no challenges in the marriage of his daughter, Andal because of his obvious conviction that in due time, “the owner would claim what he owned” 40

Here Lord Krishna claimed what he owned. No question of theft!

On the other hand, it is we who are guilty of theft because we think all the time that our soul belongs to us while, it belongs to the Lord, until we do “Bhara SamarpaNam” or “SaraNaagathi”

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CONCLUSION: KRISHNA DID NOT STEAL BUTTER

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Now, another million-dollar question.

If KrishNa did not steal butter, why almost all the Azhwars in one voice accuse him as the “butter thief”?

Answer

While we are looking at the episodes from the “Paratvam” point of view, Azhwars after experiencing “Paratvam’ of Paramaatma in ‘Nitya Vibhooti” turned their attention to his boyhood pranks in “Leela Vibhooti” and got overwhelmed by his “Soulabhyam’.

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E06: BalakrishNa and RadhakrishNa

E06.1: BalakrishNa

Butter thief begs for milk !

Let us enjoy a scene from Srimad Bhagavatam depicting the pranks of Baby Krishna.

A dialogue between mother Yasoda and her baby Krishna goes on as follows:-

Krishna: Maathah! Mother!

Yasoda: Kim Yadhunaatha? What, Yadhunatha?

Krishna: Dehi Chuchukam! Give me you breast!

Yasoda: Kim Thena? What for?

Krishna: Paathum Paya! To drink milk!

Yasoda: Tad Naasthi Adhya! No way today!

Krishna: Kadaasthi Vaa? Then, when?

Yasoda: Nisi! At night!

Krishna: Nisaa Kaa Vaa? What is night?

Yasoda: Andhakaarodhaye! When darkness comes!

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Aameelya Akshi Yugam "Nisaapi Upagathaa Dehee" Iti Mathur Muhur Vaksoja Ambara Karshanabhyuta Karah" Krishnastu Pushnaatu Naha //

Closing both his eyes, Krishna says -

"Nightly darkness has come, give me Here and Now" and drags Yasoda’s upper garments with his hands - demanding milk! Let such hands of Krishna nourish us -concludes the Sloka.

E06.2: BalakrishNa

PraNaya kalaham

Now let us enjoy another scene - from "VENi Samharam" of Bhatta Narayana

- a Raasakreeda scene of the youthful Krishna in a Pranaya kalaha with his beloved Radhika

======Kaalindhyah Pulineshu Kelee Kupithaam Utsrujya Raase Rasam Gachchantheem AnuGachchataha Asru Kalushaam Kamsadvisho Raadhikaam Tad Paada Pratima NivEsita Padasya Uthbootha Romothgathe AkshuNNo Anunayah Prasanna Dhayitha Drishtasya Pushnaathu Vaha// Krishna who is in deep love with Radhika comes to the banks of River Kaalindi to play Rasakreeda with her. Probably because he had not turned up on time or perhaps, he was playing with other Gopis, Radha was furious and left the sands in a jiffy (may be sportively) (Kelee Kupithaam), having lost her interest in the sport. Poor Krishna !. He - who vanquished the mighty Kamsa - found himself helpless in pacifying her ! All he could do was to follow her. You know how ?. As he followed, he placed his feet on the sands exactly on the footprints of Radha and showed how thrilled he was and even demonstrated his horripilation with tears flowing from his eyes ! Radha turns back and sees this predicament of Krishna and could not bear to see her beloved Krishna's suffering anymore. She casts her loving, longing glance at Krishna. Thus, ended the Pranaya Kalaham. "May the lovely glances of Radheshyaam nourish us" says Bhatta Narayana.

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E. 07 Avataraas

“PERUMAAL AND PERIYA PERUMAAL”

Do you know why Lord Sri Ranganaatha of Srirangam reclining on his serpent couch in his “BhoolOka VaikunTam”, is called “Periya PerumaaL” (The big lord)?

It is because he was the “Kuladeivam” of Lord Sri Rama (who is Himself PerumaaL).

There is another “PerumaaL” who was propitiated by Lord Sri Rama, and so he can also be called for this reason as “Periya PerumaaL”

Who is this?

It is none other than our Lord “Sri Laksmi Nrisimhar” for whom Lord Rama has done “MangaLaasaasanam” in his “Sri Nrisimha Panchaamruta Stotram”. This finds a place in the 47th Chapter of “SEsha Dharmam” in “ PuraaNam”.

It will be interesting to note that there is another similarity between Sri Ranganaatha and Sri Nrisimha. What is this?

Lord Sri Ranganaatha is known as “Krita Yuga PerumaaL”. Lord Nrisimha is also known to have appeared in the same “Krita yuga” (along with Matsya, Koorma and Varaaha Avataaras). Thus, it would be proper to consider him also as “Krita yuga PerumaaL” and “Periya PerumaaL” along with “Sri Ranganaatha”

“ADBUTAM AND ATI-ADBUTAM” While Lord KrishNa’s birth is hailed as “Adbutam” (wonderful), the appearance of Lord Nrisimha is described as “Ati-adbutam” (wonder of wonders).

BHAGAVAN’S NIRVEDAM

IN VARAAHA CHARAMA SLOKAM, the Lord offered only to “remember” a person who took efforts to remember Him sometime, anytime during one’s lifetime, while in good state of physical and mental health. StithE manasi suswasthE sareeram yO nara: / 44

Dhaatu saamyE sthitE smartaa viswaroopam cha maam ajam // Tathas thum mriyamaaNam tu kaaashTa paashaaNa sannibham / Aham smaraami madh bhaktam nayaami paramaam gatim // His leading to “Paramaam gati” was dependent on satisfying this condition!

IN GAJENDRA EPISODE, the Lord ignored the elephant during the 1000-dEvamaana years (not human years) of struggle with the crocodile and only when the pachyderm cried “Aadhi-moolamE” was the Lord reminded of His duty to protect GajEndra!

IN RAMA CHARAMA SLOKAM on the shores of the sea, the Lord offered to anyone taking efforts to beg Him (yaachatE), ”freedom from fear of all living beings” (abhayam Sarva bhootEbhyO) and no more. He did not offer to grant Moksham! SakrudEva prapannaaya tava asmi iti yaachatE/ Abhayam sarva bhootEbhyO dadaami yEtad vratam mama // When did the Lord say this? VibheeshaNa rushed to where Sri Rama was camping on the battlefront and was literally hanging in mid air seeking protection. And Rama engaged Himself in a conference to decide whether to accept or not the surrender and offer protection to VibheeshaNa! And what did He offer? Nothing more than “Freedom from fear of all living beings”! Not even a whisper about “Moksham” yet!

The story goes that Rama later lamented on the delay saying that if VibheeshaNa had surrendered while being at Lanka, He would have had to rush to Lanka itself and compared Himself to a lame man sitting under a tree wherefrom drops of honey fell into his palate!

IN KRISHNA CHARAMA SLOKAM, in the “Song Celestial” on the battlefield, the Lord went one step further to promise relief from all sins (sarva paapEbhyO mOkshayishyaami). And this only to one who took efforts to surrender to Him at His feet (SaraNam vraja) and reassured us (through Arjuna) not to grieve (maa Sucha). When? Only when this act of surrender was done. Sarva dharmaan parityajya maam Ekam SaraNam vraja/ Aham tvaa sarva paapEbhyO mokshayishyaami/ maa sucha // Do you know why did the Lord make this solemn declaration?

This is because, he felt sorry that he had not rushed to Draupadi earlier when her modesty was about to be ravaged and sent drapes literally at the 11th hour!

The story goes that Lord KrishNa regretted this delay saying that he felt indebted to Draupadi forever, with ever mounting interest on the debt to her that He could never ever be able to liquidate!

AND, AS KALIYUGA PERUMAL, LORD SRINIVAASA.

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He stopped with pointing to His feet (indicated in KrishNa CharamaslOkam), to clarify where exactly the Bhakta should do SaraNaagati. (KaNNan aDiyiNai emakkuk KaaTTum verpu) For this, one should go, seek his “CharaNam” to perform “SaraNam”

In all the above instances, the Lord offered grace only when someone took efforts and went up to Him to surrender, BUT WHAT DID LORD NRISIMHA DO? On the other hand, Lord MaalOla Nrisimha does not wait for anyone to come up to Him but Himself voluntarily goes out seeking the poor souls traveling from village to village and indeed to every home and hearth all over the country to implement His pledge of protection.

It is worth noting that in his anxiety to rush to help the suffering souls, he rushed post- haste with only one Sandal on one foot! He could not wait to wear the Sandals on both feet!

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Can we, poor souls, imagine any greater compassion than this?

There is a reverse case of wearing Sandals on one foot not for “Going out” but for “Coming in”.

Do you know what, when and where?

This happened in the case of our great Achaarya, Swami Nigamaanta Mahaa Desika. He was camping at Satyakaalm during the ravage of Srirangam wrought by Muslims. One can see the Vigraham of Swami Desika, awaiting good news of the redemption of Srirangam, in a standing posture, wearing one Sandal only, in his hurry to rush to “BhoolOka VaikuNTam”

This piece commenced with “BhoolOKa VaikuNTam” and concludes with a return to “BhoolOka VaikuNTam”, because it is the “alpha” and Omega” of our very existence on this earth.

Let us pray to our Parama Achaaryas to accept our surrender and take us to “SriVaikuNTam”, the “Nitya Vibhhoothi” of the Divya Dhampathis, at the end of our current life.

Till then, let us be granted the bliss of staying in the company of Bhaagavatas who mutually wish well of fellow Bhaagavtas and enjoy the KalyaaNa guNas of the Lord. (Paraspara hitaishiNaam parisarEshu maam varthaya)

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