17.MAD GODS, BAD WEAPONS?

WITH  THE  GREAT

Entrance to Guruvayur Temple.Public Domain.

17. MAD GODS, BAD WEAPONS?

Almost all forms of Hindu Deities are shown with weapons in their hands! This annoys some people. 

Shiva Mahadeva carries the Trishul .His consort Kali or Durga carries many more. But being Mahadeva, he does not really need a weapon: his mere look burnt Manmatha, and his smile burnt the three cities of the Asuras: அழலுந்த நகும்திறல் கொண்டவர்! (திருப்புகழ்).

Manikkavahaka puts it beautifully:

ஈரம்பு கண்டிலம் ஏகம்பர் தம்கையில் 
 ஓரம்பே முப்புரம் உந்தீ  பற
ஒன்றும் பெருமிகை உந்தீ பற

In a song which depicts  conversation between two girls playing a game, one exclaims in surprise that we have not seen a second arrow in his hand- just one was enough to destroy the three cities. The other retorts: but don't you know that even that one was not needed? Our saints have been exquisite poets too!

We know Rama had his bow- Kothandam. But he too did not need it. He just took a bit of darbha grass, and with the appropriate mantra, it became a weapon. Perhaps, this is the origin of the Tamil saying that in the hands of an expert, even grass becomes a weapon! வல்லவனுக்குப் புல்லும் ஆயுதம்.

Words as weapons

But we need not even get to the grass. Gross words are enough. Listen to the politicians during election time. Nothing more is needed to kill a sensitive spirit than the harsh thoughtless words and slander that they indulge in. "Done to death by slanderous tongues", said Shakespeare in Much Ado About Nothing. Tiruvalluvar said that the wounds caused by fire may heal,but that caused by the sharp tongue would never disappear.

தீயினால் சுட்டபுண் உள்ளாறும் ஆறாதே
நாவினால் சுட்ட வடு.

But the pen too is a weapon, and  is considered mightier than the sword. And most modern writers are busy destroying civilisation itself, as if the invention of mighty weapons by scientists is not enough!

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True, This! —

 “Beneath the rule of men entirely great, 
The pen is mightier than the sword. Behold
The arch-enchanter’s wand — itself a nothing,
But taking sorcery from the master-hand
To paralyze the Caesars, and to strike
The loud earth breathless! Take away the sword,
States can be saved without it!”

Edward Bulwer-Lytton.1839.

Such violence goes unrecognised and they decry the Hindu Deities carrying weapons!

Our Deities and their weapons

Hindu Deities are shown to be bearing weapons, and as fighting demons who too have weapons! But there is no instance that the weapon of a Deity has really destroyed a demon. Every demon killed by a Deity really shed his body which harboured the mighty ego. It was the ego that the weapons killed. Ego gone, the soul realised its divinity and oneness with God. This is the meaning of the weapons and the demons. The demons symbolise the devilish tendencies in us, begotten by the ego. And the weapons symbolise the means of their destruction. No God ever damns anyone. Only people  damn themselves.

Thus, Ganapati is shown with paasa and ankusa. Paasa is a kind of rope, with which our attachment to the body is pulled away. Yama too is with his paasa. And this is what he does- separate the body from life! Ankusa is the goad used to control the elephant. Man has a big ego, like the elephant the largest of land animals, and the vain sense of being big. So, Ganapati has the goad, to control and direct us. 

Saraswati and Dakshinamurthy . are shown with  akshamala. It symbolises knowledge and that too is a weapon- against ignorance! The abhaya hastam is also a weapon- it destorys our fear- bhaya! Thus every feature of our Deities is symbolic.

Shanmukha and his twelve arms!

Subrahmanya is conceived  with six faces, and twelve hands.Our poets have a function for each. Thus Nakkeerar writes in his Tirumurugatrupadai

மாயிருள் ஞாலம் மறுவின்றி விளங்கப்

பல்கதிர் விரிந்தன் றொருமுகம்

 ஒருமுகம்ஆர்வலர் ஏத்த அமர்ந்தினி தொழுகிக்
காதலின் உ வந்து வரங்கொடுத் தன்றே

 ஒருமுகம் மந்திர விதியின் மரபுளி வழா அ (95)

அந்தணர் வேள்வியோர்க் கும்மே

 ஒருமுகம்எஞ்சிய பொருள்களை ஏமுற நாடித்
திங்கள் போலத் திசைவிளக் கும்மே 

ஒருமுகம்செறுநர்த் தேய்த்துச் செல்சமம் முருக்கிக்
கருவுகொள் நெஞ்சமொடு களம்வேட் டன்றே

 ஒருமுகம் (100)குறவர் மடமகள் கொடிபோல் நுசுப்பின்

மடவரல் வள்ளியொடு நகையமர்ந் தன்றே

 ஆங்கம்
மூவிரு முகனும் முறைநவின் றொழுகலின்
ஆரந் தாழ்ந்த அம்பகட்டு மார்பிற்
செம்பொறி வாங்கிய மொய்ம்பிற் சுடர்விடுபு (105)

வண்புகழ் நிறைந்து வசிந்துவாங்கு நிமிர்தோள
விண்செலன் மரபின் ஐயர்க் கேந்திய தொருகை
உ க்கஞ் சேர்த்திய தொருகை
நலம்பெறு கலிங்கத்துக் குறங்கின்மிசை அசைஇய தொருகை
அங்குசங் கடவா ஒருகை

 இருகை (110)ஐயிரு வட்டமொ டெஃகுவலந் திரிப்ப 

ஒருகைமார்பொடு விளங்க 

ஒருகைதாரொடு பொலிய

 ஒருகைகீழ்வீழ் தொடியொடு மீமிசைக் கொட்ப 

ஒருகைபாடின் படுமணி இரட்ட

 ஒருகை (115)நீனிற விசும்பின் மலிதுளி பொழிய

 ஒருகைவானர மகளிர்க்கு வதுவை சூ ட்ட

வாங்கப்பன்னிரு கையும் பாற்பட இயற்றி
அந்தரப் பல்லியங் கறங்கத் திண்தாழ்
வயிரெழுந் திசைப்ப வால்வளை ஞால (120)

Subrahmanya is a very ancient manifestation. (They do not call him 'avatara'.) When Rama went to the forest, Kausalya blessed him  that Bhagavan Skanda (Skandascha Bhagavan) may guard him (Ayodhya, 25.11) Lord Krishna says in the Gita that he is Skanda among Senapatis. Senaneenaam aham Skanda: 10.24.

Bhagavan does many things. Our poets speak of him having six faces- each performing a function. One face radiates light to the whole universe. One face grants the wishes of the devotees. One face ensures that the Yajnas performed by Brahmins are completed. One face enlightens the world, like the moon- the things which are not explained by books and teachers. One face engages in fight with the evil forces. One face shows the happiness in the company of Valli, the hunter girl.

Accordingly, each pair of hands is imaged as accomplishing these tasks. The sun gives not only light, but also heat. The earth will not be able to bear the full heat . So the Hindus conceive of some Rishis travelling with the sun and reducing the intensity of the heat for the world to bear. One arm of Subrahmanya is raised in protection of those Rishis, while the accampanying hand rests on his hips. Two arms bear the sword and the shield, to fight the asuras who obstruct the Yajnas. ( Remember Rama was called upon to protect the yajna of Vishvamitra.) Like this the poet prescribes functions for each pair of hands. It should be clear to anyone with a head that this is a poetic way of explaining philosophical and theological concepts.

 Subrahmanya shown here with all six faces and twelve hands with their weapons!

In fact, it is not just the face that radiates light- even his Feet do! Just listen to Arunagirinatha:

உததியிடை கடவுமர கதவருண குலதுரக
வுபலளித கனகரத ...... சதகோடி சூரியர்கள்

உதயமென அதிகவித கலபகக மயிலின்மிசை
யுகமுடிவின் இருளகல ...... ஒருசோதி வீசுவதும்

His Feet radiate  light like a hundred crore suns to remove the darkness at the end of the Yuga.(Seer Paada Vaguppu= the Glory of Feet.)

Above all, his prominent weapon is the spear,called Shakti, and it stands for Jnana. The dhyana sloka clearly states:

Jnana Shakti dhara Skanda:

Skanda bearing the Shakti spear, which is Jnana!

So, we should understand that every feature of our Deities, not only the weapons, have philosophical significance.

  
Vishnu and his 5 weapons!

Vishnu is usually portrayed with 5 weapons.

Arunagirinatha sings :

மாற்றற் றபொன்து லங்கு வாட்சக் கிரந்தெ ரிந்து

     வாய்ப்புற் றமைந்த சங்கு ...... தடிசாப

மாற்பொற் கலந்து லங்க நாட்டச் சுதன்ப ணிந்து
     வார்க்கைத் தலங்க ளென்று ...... திரைமோதும்

பாற்சொற் றடம்பு குந்து வேற்கட் சினம்பொ ருந்து
     பாய்க்குட் டுயின்ற வன்றன்

Maatratra pon thulangu vaal  =  sword made of pure gold Nandaka

Chakram    = Sudarshana

 Terindu vaaipputramarnda Sangu  = the beautifully shaped (formed ) conch Panchajanya

Thadi       =  the mace called Kaumodaki

Saapam   = the bow called Saarngam.

Maal pon kalam  = beautiful gold ornaments

Thulanga naattu  =  keeping with him, shining on him

Achutan   = Vishnu  (this name is deeply philosophical. It means one who is ever fixed in his Supreme nature, never resiles from his position, etc)

vaar kai thalangal enru =  like the long arms

thirai modum     =  spreading waves

paal sol thadam pugundhu  = on the milky ocean

vael kan sinam poundu   = with the eyes sharp like the spear, showing anger

paaikkul thuyinravan  =  resting on the mat that is Adisesha.

Vishnu is resting on Adishesha, in the milky ocean. The huge  spreading waves are like long arms stroking His feet. He has with him the five arms.

Arunagirinatha is not just enumerating. He is enjoying what he describes, each word falling into place like a gem.

Bhagavan does more than fight!

Bhagavan may be in the remote milky ocean, as Achyutha, But is he unreachable? No. Not only do we not have to go in search of Him, He has himself come down among us!

ஆயர் வாழ்பதி தோரும் உகந்து

உரலேறி யேயுறிமீதளை யுங்கள

வாகவே கொடு போத நுகர்ந்தவன்

(சோதி மாமதி)

Krishna is the one who-

went to the dwelling of the Yadavas, and with great merriment stole the butter stocked in the pots suspended from the ceiling with strings. 

But he did something more!

bodha nukarndavan = He  consumed (removed) the Jivabodha of those humble folk. He removes the sense that one is the body- deha atma buddhi.

This is the real meaning of Krishna stealing butter. The butter is the essence of the milk, and is obtained by churning the curd, which itself is converted from milk. Likewise, man has to churn his senses and mind and find his real essence, which is not the ego. Whiteness stands for purity, and white butter signifies a pure heart. If we become pure of heart, there the Lord comes on his own! This phrase bodha nukardhavan is so significant!

Krishna is dark .கருனெல்லி மேனி அரி  Hari who is dark complexioned.

But why is he dark? One meaning of Krishna is one who scrapes away. He scrapes away the impurities of devotees.So he has become dark! That is why he is also called Hari- one who removes our sins.

துளப மணி மார்ப  சக்ர தரன் அரி முராரி

சர்ப துயில தரன் 

(களப மணி)

He has the Tulsi garland on his chest. He is bearing the Chakra on his hands.He is Hari (who destroys our sins). He is Muraari- the one who killed the asura Muran. And he has the serpent Adishesha for his bed!

Vishnu and Shiva

With all this he is also fond of Shiva!

பாடம்பார் திரிசூல நீடந்தா கரவீர 

பாசந்தா திருமால்

(ஆலம்போல் எழு நீல )

The Trisula in his hands is sharp like the point of an arrow.With that he disposed of Andhakaasura. Vishnu is fond of that Shiva! (Paasanthaa Tirumaal).

In fact, the works of Nayanmars speak of the intimacy between Shiva and Vishnu. They conceive of Vishnu as the very shakti of Shiva. அரியலால் தேவியில்லை ஐயன் ஐயாறனாற்கே-  Appar.

Indeed the relation among the Trimurtis is so interconnected. If Brahma does not create, what will Vishnu preserve? And why does the world end in pralaya, in spite of that preservation? It appears that he is preserving it only so that Rudra will have his work cut out! All three are aspects of Brahman or Parabrahman!  One cannot exist apart from the other two.How can we attribute superiority to any one of them? All are doing His bidding. But each one can in turn can be conceived of as none other than That! Sectarian devotees speak of their own Deities as the Supreme. Such belief is necessary for upasana and sadhana. But we should not forget that All are One in the final analysis. The One is just One, but in our mind and speech takes different forms as we desire! We take the same rice made into different shapes and forms and with different names and tastes. But why should it lead to quarrels? How can we forget they are all rice in the end! 


Thayumanavar and Kambar

Thayumanavar says:

ஆன மான சமயங்கள் ஆறுக்குந்த்

தான மாய்நின்று தன்மயங் காட்டிய

ஞான பூரண நாதனை நாடியே

தீன னேன்இன்பந் தேக்கித் திளைப்பனே

That One, the Lord of Supreme Wisdom is the essence (center) of all the six religions. He reveals Himself as Himself. I, the weak one, will approach Him and immerse in bliss.

”வேறுபடு சமயமெல்லாம் புகுந்து பார்க்கின்

விளங்குபரம் பொருளேநின் விளையாட்டல்லால்

மாறுபடும் கருத்தில்லை; முடிவில் மோன

வாரிதியில் நதித்திரள் போல் வயங்கிற்றம்மா.” 

If we analyse the different religions, there is nothing other than your play, O Supreme One!

In the end, all these enter into that Silence, as the rivers merge in the ocean.

Kambar expressed the same sentiments:

சிவனோ அல்லன், நான்முகன் அல்லன், திருமாலாம் 
அவனோ அல்லன் மெய்வரம் எல்லாம் அடுகின்ன்
தவனோ என்னின் செய்து முடிக்கும் தரன் அல்லன்
இவனோதான் அவ்வேத முதல் காரணன் என்ன்.

கல்லிடைப் பிறந்து. போந்து  கடலிடைக் கலந்த நீத்தம்.

எல்லைஇல் மறைகளாலும் இயம்ப அரும் பொருள்ஈது’ என்னத்
தொல்லையில் ஒன்றேஆகி. துறைதொறும். பரந்த சூழ்ச்சிப்
பல்பெரு சமயம் சொல்லும்   பொருளும்போல். பரந்து அன்றே. 

The first piece occurs in the Yuddha kandam. This is the saying of Ravana. He looks at Rama and exclaims:

'He is not Shiva, not Brahma, not Vishnu.He is not human. He is that First Cause, the Origin of the Veda!'

The second occurs in the Bala kandam. Describing Sarayu river, Kamban says:

Born on the mountain, the river runs to the vast sea. The Ancient One cannot be expressed in words even by the limitless Vedas. But the various religions explain that in different ways. That Ancient One is like the vast ocean into which all the rivers merge.

We  each have our own favourite forms of Almighty. But that is no reason for us to decry others. This is the lesson that Arunagirinatha teaches.

An old style picture of Krishna, the Lord of Guruvayur.

THE GREATEST THING ON EARTH-1

WITH THE GREAT

Chidambaram temple tower and sacred tank, around 1870.

1. THE GREATEST THING ON EARTH-1

What is the greatest thing on earth?

We sure have our answers, depending upon our interests.

 The Tamils have a story relating to poet-saint Avvaiyar. Once, Lord Subrahmanya appeared before her as a shepherd boy, and  just to tease her, asked her four questions, relating to what is the hardest thing ( most difficult to bear) in the world, rare  in the world,sweetest, etc.. At the end, He asked her: Grandma, what is the greatest thing on earth? And she replied: The greatest thing is the greatness of the saints, for they have the Lord in their heart.

Periyadhu kaetkin eri  thavazh vaeloi

Peridhu peridhu bhuvanam peridhu

Bhuvanamo naan mugan padaippu

Naan mugan kariya maal undhiyil vandhon

Kariya maalo alaikadal thuyindron

Alai kadalo kurumuni yangaiyil adakkam

Kurumuniyo kalasatthir pirandhon

Kalasamo puviyir chiruman

Puviyo araviniku  oru thalaip paaram

Aravo umaiyaal siru viral modhiram

Umaiyo iraivar baagat odukkam

Iraivano thondar ullatthodukkam

Thondar tham perumai sollavum

Peridhae....

( There are several versions of this on the Net, but they are not accurate. For the correct version, see 'Thani Paadal Tirattu' edited by K.S.Pillai.)

O Lord, with the blazing spear! If you ask me what is the greatest-

This Universe is great.

But it is created by Brahma.

Brahma rose from the nabhi-lotus of the blue-complexioned Vishnu.

Vishnu rests on the milky ocean.

Sage Agastya contained the whole ocean in his palm.

Agastya was himself born in a kumbha.

Kumbha is made of a small amount of clay from the earth.

This earth is borne on but one of his (thousand) heads by Adisesha.

But Uma (Parvati) wears Adisesha as a ring in her little  finger.

Uma is but part of Lord Shiva.

But Lord Shiva is contained in the hearts of the devotee.

O Lord! The greatness of the humble saints is great beyond all expression!

This is how usually the encounter between Lord Subrahmanya as shepherd boy and Avvaiyar is depicted!

Picture taken from: www.svtemplanc.org. Thanks.

The saints may have the Lord in their hearts, but     seeking to set an example to the world, they seek 
the feet of the Lord all the time.

In the Indian tradition, the Name of Bhagavan and His Feet take precedence over everything else.The cow gives milk- the whole cow contributes to its making. But we get it only from the udder.We have many forms for our deities, but in each the Feet are invariably shown. It is to the Feet that we resort as the ultimate refuge.

Saint Arunagirinatha says:

கோழிக் கொடிய னடிபணி யாமற் குவலத்தே
   வாழக் கருது மதியிலி காளுங்கள் வல்வினைநோய்
      ஊழிற் பெருவலி யுண்ணவொட்டாது உங்களத்தமெல்லாம்
         ஆழப் புதைத்துவைத் தால்வருமோ நும் மடிப்பிறகே.   ...   

ஆவிக்கு மோசம் வருமா றறிந்துன் னருட்பதங்கள்
   சேவிக்க என்று நினைக்கின்றி லேன்வினை தீர்த்தருளாய்

O ye senseless folks who seek to spend your days on this earth without bowing to the Feet of the Lord with the cock-flag! Your powerful destiny in the form of illnesses will not let you enjoy your wealth. All this wealth that you keep buried for safety, will it accompany you when you die?

O Lord!  Even knowing that this breath will one day cease, I do not think of worshipping  Your feet! Please bless me and end my karma!

The saints thus always think of the Feet of Bhagavan as the last resort. In fact, it is the only resort for them!

Picture from Murugan .org Thanks.

 One of the ancient Tamil classics, Paripadal, says it clearly:

Lord, your Feet are greater than You! (Ninnir siranda nin taal inaiyavai.)

ஏமுறு நெஞ்சத்தேம் பரவுதும்-

வாய்மொழிப் புலவ! நின் தாள்-நிழல் தொழுதே  1.;68

நின் அடி
தலை உற வணங்கினேம், பல் மாண் யாமும்; 2.

நின்னின் சிறந்த நின் தாள் இணையவை; நின்னில் சிறந்த நிறை கடவுளவை;

3.65

These are taken from three of the 22 poems now available in Paripadal, sung by three different poets.

The first says that the poet will utter praises and worship the Lord's feet.

The second says that the poet will pay obeisance to the Feet repeatedly.

The third says that the Feet are greater than the Lord..

Tiruvalluvar, begins his celebrated Tirukkural with prayer to God and in the first ten couplets, refers to the Feet alone in seven:

கற்றதனால் ஆய பயனென்கொல் வாலறிவன் 

நற்றாள் தொழாஅர் எனின்.

Of what use is all your learning if it does not lead to the Feet of Him who is Intelligence Infinite?

மலர்மிசை ஏகினான் மாணடி சேர்ந்தார் 

நிலமிசை நீடுவாழ் வார்.

He who takes refuge in the sacred Feet of Him who is seated on the flower (of the heart)- he will live long.

வேண்டுதல்வேண் டாமை இலானடி சேர்ந்தார்க்கு 

யாண்டும் இடும்பை இல 
Those who cleave to the Feet of Him who has no likes and dislikes- the ills of life do not touch them.

தனக்குவமை இல்லாதான் தாள்சேர்ந்தார்க் கல்லால் 
மனக்கவலை மாற்றல் அரிது.

They alone escape from sorrow who take refuge in the feet
 of Him who has no equal.

அறவாழி அந்தணன் தாள்சேர்ந்தார்க் கல்லால் 
பிறவாழி நீந்தல் அரிது.

The ocean of samsara cannot be crossed except by those who cling to the Feet of the Sage who is the ocean of righteousness.

கோளில் பொறியின் குணமிலவே எண்குணத்தான் 
தாளை வணங்காத் தலை.

The head which does not bow to the Feet of Him who is

 endowed with the eight attributes- it is indeed worthless like

 the organs of sense which do not perceive.

பிறவிப் பெருங்கடல் நீந்துவர் நீந்தார் 

இறைவன் அடிசேரா தார்.

They alone cross the ocean of births and deaths who take refuge in the Feet of the Lord. The others do not.

The reverence to the feet of Bhagavan is deeply entrenched in all aspects of Indian religious and spiritual life, and reflected in every aspect of practice- in worship,iconography, literature, etc. Every Indian saint of every tradition has extolled the Feet. 

Saint Manikkavachaka, reckoned as one of the pillars of the Shaiva Siddhanta begins his famous and authoritative treatise Tiruvachakam with obeisance to the Feet.

நமச்சிவாய வாஅழ்க நாதன் தாள் வாழ்க 
இமைப்பொழுதும் என் நெஞ்சில் நீங்காதான் தாள் வாழ்க 
கோகழி ஆண்ட குருமணிதன் தாள் வாழ்க 
ஆகமம் ஆகிநின்று அண்ணிப்பான் தாள் வாழ்க 
ஏகன் அநேகன் இறைவன் அடிவாழ்க 5 

வேகம் கெடுத்தாண்ட வேந்தன் அடிவெல்க 
பிறப்பறுக்கும் பிஞ்ஞகன்தன் பெய்கழல்கள் வெல்க 
புறந்தார்க்குச் சேயோன் தன் பூங்கழல்கள் வெல்க 
கரங்குவிவார் உள்மகிழும் கோன்கழல்கள் வெல்க 
சிரம்குவிவார் ஓங்குவிக்கும் சீரோன் கழல் வெல்க 10 

ஈசன் அடிபோற்றி எந்தை அடிபோற்றி 
தேசன் அடிபோற்றி சிவன் சேவடி போற்றி 
நேயத்தே நின்ற நிமலன் அடி போற்றி 
மாயப் பிறப்பு அறுக்கும் மன்னன் அடி போற்றி 
சீரார் பெருந்துறை நம் தேவன் அடி போற்றி 15 

ஆராத இன்பம் அருளும் மலை போற்றி 
சிவன் அவன் என்சிந்தையுள் நின்ற அதனால் 
அவன் அருளாலே அவன் தாள் வணங்கி......

In the first fifteen lines, he pays obeisance to the feet. It is impossible to convey the rich allegorical and puranic implications in translation, that also conveys the full emotional fervour..  In the sixteenth line, he mentions the state of bliss that has been conferred upon him.  In the seventeenth, he states that the Lord has occupied his deeper consciousness. In the seventeenth, he says that he bows to His feet only by His grace!

Later, he composed Tiruvembavai- twenty verses that seek to awaken the sleeping spirit of devotees, making use for the purpose a practice then prevalent among the devout young. In the month of Margasirsha (mid-Dec to mid January, the young maidens used to observe a vrata in honour of Goddess, seeking worthy husbands. The girls would visit  and awaken each other, and together they would go to the river for a ceremonial bath and observances. Manikkavachaka uses this to remind us that we are all asleep in our consciousness ( we have no awareness of God)and that we should wake up- a call given in the Upanishad too: Uttishtatha, Jagratha. While concluding this section, Manikkavachaka again remembers the Holy Feet:

போற்றி அருளுக நின் ஆதியாம் பாதமலர் 
போற்றி அருளுக நின் அந்தமாம் செந்தளிர்கள் 
போற்றி எல்லா உயிர்க்கும் தோற்றமாம் பொற்பாதம் 
போற்றி எல்லா உயிர்க்கும் போகமாம் பூங்கழல்கள் 
போற்றி எல்லா உயிர்க்கும் ஈறாம் இணையடிகள் 
போற்றி மால் நான்முகனும் காணாத புண்டரிகம் 
போற்றியாம் உய்யஆட் கொண்டருளும் பொன்மலர்கள் 
போற்றியாம் மார்கழிநீர் ஆடேலோர் எம்பாவாய். 174 

Hail to your Lotus Feet, which is the Origin of everything!

Hail to your glorious Feet in which everything finally rests!

Hail to your golden Feet from which have arisen all life forms!

Hail to your flowery Feet which is the real enjoyment for all forms of life!

Hail to your holy Feet which is the final resting place for all forms of life!

Hail to your Lotus  Feet which could not be beheld even by Vishnu and Brahma!

Hail to your golden Feet which confer grace and save us!

Thus hailing the Lord, come let us bathe!

This worship of Goddess or Shakti was common. So, Saint Andal, who composed thirty verses on the same theme also refers to the Feet of Lord Krishna/Vishnu, recalling His various deeds. And though she recalls many glorious episodes from the Life of Krishna in his cowherd days, when she seeks His blessings, she refers only to His Feet.

Picture from Srimad Andavan Ashramam. Grateful thanks.

சிற்றஞ் சிறு காலே வந்துன்னைச் சேவித்து உன்
     பொற்றாமரை அடியே போற்றும் பொருள் கேளாய்!
பெற்றம் மேய்த்து உண்ணும் குலத்தில் பிறந்து நீ
     குற்றேவல் எங்களை கொள்ளாமல் போகாது
இற்றைப் பறை கொள்வான் அன்று காண் கோவிந்தா!
     எற்றைக்கும் ஏழேழ் பிறவிக்கும் உன்தன்னோடு
உற்றோமே யாவோம் உனக்கே நாம் ஆட்செய்வோம்

     மற்றை நம் காமங்கள் மாற்று ஏல் ஓர் எம்பாவாய்                   

O Lord! We have all come for your darshan so early in the morning . We hail your lotus feet! Lord Govinda! Please listen to our prayer. You are born among the cowherds How can you refuse to take our services? (We are also cowherds.) Lord, give us refuge. We are bound to you for all the births-seven times seven. We will only serve you. Please remove all our other desires.  Thus all saints of all traditions only resort to the holy Feet. We have an interesting episode in the Mahabharata. Once the war becomes unavoidable, both sides seek to enlist the  support of Krishna. Duryodhana reaches Krishna's place first. Krishna is in his bed chambers. Duryodhana goes there,  and  seeing him at nap, goes and sits near  the head.  A little later, Arjuna also arrives, and sits at the feet of Krishna. When Krishna opens his eyes, he sees Arjuna first. Then he  notices Duryodhana too. Learning their purpose, he says  he is available, and his army too could be spared. But he  would not touch any weapon and enter active combat.  He says they could choose what they want, first chance  would go to Arjuna as he was seen first on opening his eyes. (Also, he was younger of the two). Arjuna chose Krishna,  sans his weapons and his army! Duryodhana who was upset because he did not get the first chance, was relieved and  happy, because he got what he desired- the army! We may say Arjuna got Krishna and victory because he chose to sit at the Feet. The lesson is that for those who choose the Lord,  the Lord gives Himself! Thus we may say the glorious Feet of the Lord are the  greatest thing  on earth! Bengal Terracotta, depicting the scene of Arjuna and  Duryodhana  with Krishna! Gopinath temple, Dasghara. Taken from: https://rangandatta.com.
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