16.AADHI MOOLAM- THE FIRST CAUSE

WITH  THE  GREAT

Scene depicting Gajendra Moksham. Deogarh temple, UP
By Bob King.[CC BY 2.0 creativecommons via Wikimedia commons]

16.  AADHI  MOOLAM!
THE FIRST CAUSE வாழ்முதலாகிய பொருளே

Gajendra Moksham is an episode that gladdens the hearts of all devotees. In the olden days, children used to learn about it in musical discourses. Now, our children only learn 'baa baa black sheep'!

That Lord Vishnu came to  the rescue of an elephant is as much a tribute to the kindness of Bhagavan, as a celebration of the fact that devotion practised in a lifetime never goes waste.This is what the Gita assures us.

 Na mae bhakta pranasyati  9.31
My devotee is never destroyed.

Paartha naiveha naamutra
 vinaashasthasya vidyatae
Na hi kalyanakrut kaschid 
durgatim thaatha gachchadi.     6.40

O Partha! One who strives after spiritual advance never comes to grief. There is destruction for him neither here (in this world) nor in the hereafter.

Poorvaabhyaasena thenaiva
 hriyatae hyavashoapi sa:          6.44

By that previous practice alone, he is carried forward in spite of himself (in the next birth- mentioned in 6.41,42.)


Tyagaraja Swami celebrates this event in his kriti 'Ksheera sagara sayana':

Vaarana raajuni brovanu vaegame
vachchinathi vinnaanura.....Rama.

O Rama! I am aware how fast you came to rescue the king of the elephants.

In the kriti 'Mari mari ninne', he again sings:

Kari mora vini saraguna chana neeku
kaarana maemi sarvaantaryami!

O the One pervading everything! What is the reason you ran fast , hearing the pleading of a mere elephant?

So here Tyagaraja hints that there must have been a reason why Bhagavan ran so fast to rescue the elephant.

Pahari miniature painting. 18th century.
indianminiaturepaintings.blogspot.com.

This episode is covered in Skanda 8 of Srimad Bhagavatam, chapters 2-4. It is revealed there that Gajendra was the Pandya king Indradymnan  in a previous birth: Raaja Paandyo Dravida saththama:. He was a great devotee of Bhagavan Vishnu, observing all the austerities (Vishnu vrata paraayana:), but was cursed by Agastya to be born an elephant. The crocodile was a gandharva in a previous birth, cursed by Rishi Devala. Both had their relief at the hands of Bhagavan.

We have heard that Gajendra called out "Oh,Aadhi Moolam". His actual prayer is very long, very learned, full of philosophical niceties! Bhagavatam says (chap.2, slokas 32 &33; chap 3,sloka 1) that Gajendra determined with its buddhi that its affliction was due to fate, that it could not come out of it by its own efforts. It focused its mind, and recalled the prayers it had said in the previous birth and started reciting them.

Aevam vyavasitho buddhya
 samaadhaaya mano hrudi:
Jajaapa paramam jaapya
 praag janma anusikshitam  3.1

So we see here the truth of Gita statement that what is done in one birth is never lost.

aberdeentemple.org.uk
site since suspended.

Our delight Kambar sings about this:

போதகம் ஒன்று கன்றி இடங்கர்மாப் பொருத போரின்
ஆதியெம் பரமே யான் உன்  அபயம் என்று அழைத்த அன்னாள்
வேதமும் முடிவு காணா மெய்ப்பொருள்  வெளி வந்தெய்தி
மா துயர் துடைத்த வார்த்தை மறப்பரோ  மறப்பிலாதார்.

our master Arunagiri sings about it with great exuberance in several hymns.

இசையுற வேயன் றசைவற வூதும் 
   எழிலறி வேழம்                                    எனையாளென்
றிடர் கொடு மூலந் தொடர்வுடனோதும்
  இடம் இமையாமுன்                              வருமாயன்.

(நசையொடு தோலும்)


ஆனைமடு வாயிலன்று மூலமென ஓலமென்ற
ஆதிமுதல் நாரணன் 

(சால நெடுனாள் மடந்தை)


மலர்த்தே னோடையி லோர்மா வானதை
             பிடித்தே நீள்கர வாதா    டாழியை
மனத்தா லேவிய    மாமால்

((அனுத்தே னோர்மொழி)


மதசிகரி  கதறிமுது  முதலைகவர்  தரனெடிய
மடுநடுவில் வெருவியொரு விசைஆதி  மூலமென
வருகருணை  வரதன்

(சீர் பாத வகுப்பு )

Kambar, and following him Arunagiri, both state that Gajendra called out to Bhagavan as Aadhi moolam. And Arunagiri says that it called only once (oru visai). And Bhagavan acted with great compassion (varu karunai varadan, manaththaaleviya). And he came in the twinkling of an eye (imaiyaamun) And the one who came is the First Cause- Narayanan (aadhi mudhal Naaranan). The elephant surrendered completely, giving up all its efforts (yenai yaalendrothum, volam) [This is what Draupadi too did in the end]

From: The Brooklyn Museum.

This incident has several lessons for us. While God is compassionate, we have to seek it by appropriate sadhana. Otherwise, it amounts to saying that God is indiscriminate: if he rewards those who do sadhana, and those who do not, then why should anyone do any sadhana? Gajendra had done it in the previous birth. Thus the efforts made in one birth do surely benefit (affect) us in another- they never go in vain.

There is another interesting aspect. It is generally held that in the process of evolution, human birth is the last. One exists as stone, plant, animal, etc before being born as a human being. Can a man take an animal  birth again? (Well, there are many who are animal like even in human form!) This episode shows that it is quite possible- reverse engineering,perhaps! Yet, Indradymna was lucky to be born an elephant. According to Indian philosophical and psychological insights, animals have 5 senses, while man has 6. But Tholkappiar states that some animals are also endowed with 6 senses.He gives the three specific examples of elephant, monkey and parrot! Even according to scientific evidence, the elephant is the most intelligent among animals, capable of a large range of human emotions and advanced communication, even across distances.

But the greatest message of this episode is one of hope- our devotion to God never goes waste!

An old-style print which we had seen as children!
Chitrashala Press, Pune c.1910.


NOTE:

Melpathur Narayana Bhattathri has, in his Narayaneeyam given us the essence of Bhagavatam.In the 26th Dasakam he has described the story of Gajendra moksham. He has also given us some rare insights. Gajendran had been a great devotee in the previous birth. Yet, why did he undergo this suffering? He answers:

प्राप्ते काले त्वत्पदैकाग्र्यसिध्यै
नक्राक्रान्तं हस्तिवर्यं व्यधास्त्वम् ॥६॥

Praapta kaale tvatpada aekaagrasiddhyai
Nakraakraantham hastivaryam  vyadhasstvam. 6

Lord, did you not allow the elephant to be caught by the crocodile, when the time came for it to attain your Vaikunta?  (tvat pada aekaagra siddhi= to attain unity with your place).

The implication is that it was necessary for Gajendra to go through this in order to shed any remaining feeling of ego- the sense of 'I'. It was only then that it gave up its own efforts and surrendered to Bhagavan fully.

हस्तीन्द्रं तं हस्तपद्मेन धृत्वा
चक्रेण त्वं नक्रवर्यं व्यदारी: ।
गन्धर्वेऽस्मिन् मुक्तशापे स हस्ती
त्वत्सारूप्यं प्राप्य देदीप्यते स्म ॥९॥

Hasteendram tam hastapadmaena dhrutvaa
chakraena tvam  nakravaryam vyadaree:
Gandharvaesmin  muktashaapae sa hastee
Tvatsaaroopyam praapya daedeepyatae sma.  9

Lord! You held that elephant king with your lotus-like hands and tore the huge crocodile with your Sudarshana. Released from its curse, it resumed its form as Gandharva. The elephant attained your Saroopyam ( a form of Liberation ).

This again is important. The crocodile too received Bhagavan's attention, but it only resumed the form of the Gandharva it had been. But the elephant attained Bhagavan's Saaroopyam!

Gandharva is a typal being- it cannot progress to Liberation. Only human being can, because of devotional sadhana. The elephant had done all the sadhana in the previous birth, and when it was released from its elephant body, it reached Bhagavan whom it had worshipped in the previous birth. This again shows the importance of the human birth and sadhana.

There may be people among us who wonder whether such things are possible. Such people should read the story of Gajarajan Guruvayur Keshavan, which served the Lord of Guruvayur for more than 50 years. It attained Bhagavan's feet in the Brahmamuhurtham on Guruvayur Ekadashi day, 2 December,1976,listening to the Keshadipada description from Narayaneeyam- Dasakam 100, with tears in its eyes, facing the temple, and with its raised trunk as its mark of prostration! And it had fasted the whole day!

from: shaijavalliketri.blogspot.in

The story can be read in this book: (original in Malayalam)

God moves in a mysterious way
His wonders to perform!

10. TRAVERSING THEOLOGIES

WITH  THE  GREAT

Kalyanasundara from Ellora Caves-1. Licensed under CC BY-SA 3.0 via wikimedia commons.

10. TRAVERSING THEOLOGIES

Sri Ramakrishna used to say that only a few among even the religious people can help others. He would give the example of the piece of wood that would float on the Ganga, but would sink the moment a bird like crow sat on it. Yet there were huge ships carrying many people! He would say that only the  person who got a command from God could teach others.

Phalashruti

We have a huge store of religious literature of all types. And all types of claims are made about them.Who could vouch for their effectiveness? 

Most of them contain 'phalasruti'- verses promising or claiming the benefits that would follow if those are read or recited. Consider this from the Vishnu Sahasranamam:

itīdaṁ kīrtanīyasya keśavasya mahātmanaḥ |
nāmnāṁ sahasraṁ divyānāmaśeṣeṇa prakīrtitam || 1 ||

Thus was told,
All the holy thousand names,
Of Kesava who is great. 

ya idaṁ śṛṇuyānnityaṁ yaścāpi parikīrtayet |
nāśubhaṁ prāpnuyāt kiñcit sōmutreha ca mānavaḥ || 2 ||

He who hears or sings,
It all without fail,
In all days of the year,
Will never get in to bad,
In this life and after.

( From: www.swami-krishnananda.org.)

 One is not sure who wrote them- whether the original authors themselves, or some later ones. In the South we are aware of three authorities who  made such claims.

Three Big Claims

By Thiago Santos (Child Saint Sambandar. Uplpaded by nmadhubala)CC BY-SA 2.0 creative commons via Wikimedia commons.

The first is Jnanasambandha. He is so authoritative. At the end of every decad (பதிகம்) he includes a stanza which spells out what benefits would follow. In many, such lines come in the middle too. In some he says it is by his order 

ஆணை நமதே.

 In one he has promised it in the name of the Lord:

அவ்வினைக் கிவ்வினை யாம் என்று கூறுமதரிவீர்
உய் வினை நாடாதிருப்பதும் உந்தமக்கு ஊனமன்றே
கைவினை செய்து எம்பிரான் கழல் போற்றுதும் நாம் அடியோம் 
செய்வினை வந்தெமை தீண்டப்பெறா திருனீலகண்டம்

(You people who keep saying that our present suffering is due to past karma, are you not ashamed that you do not seek a remedy? We shall engage in the worship of the Feet of our Lord, with our hands (and other faculties). In His name, I promise that our past karma will not touch us.)

Compare here what Krishna says in the Gita 9.31: Kaunteya pratijaani: na mae bhakta pranasyati. Kaunteya! Proclaim boldly that my devotee is never destroyed!

We students of Tiruppugazh know that Jnanasambandha was an Avatar of Subrahmanya and so, such authority on his part is only to be expected!



Sri Tyagaraja is our next example. In one of his kritis he says:

"bhukti mukti galgu nani keertanamu bodhinche vaadu". 

That is, he says that the good (nani) keeratanas were taught to him by Rama. And these conferred on one both worldly welfare (bhukti) and liberation (mukti).(Ika-para saubhagyam  இக பர சௌபாக்யம் in the words of Arunagirinatha).

Tyagaraja's kritis reveal an austere person who was strict with himself. He did not even say 'he' ie "I" wrote the kritis. He always said Tyagaraja as if he was referring to someone else! He was so unselfconscious, he would not make any claims for himself. So those words escaped him of their own!

We have a clue to this. Once there was a discussion in the presence of Ramana Maharshi on music. Someone said that one could do "nadopaasana" and reach God and cited the example of Tyagaraja. Bhagavan asked them:

 பெற்றதைப் பாடினாரா, பாடிப் பெற்றாரா? 
( Did he sing of what he realised, or did he realise by singing?) Everyone fell silent. The implication was that Tyagaraja was a God-realised soul and he sang after the God experience. 

And the matter of "நாதோபாஸன" 'nadopasana'  is not so simple. In the Begada kriti நாதோபாஸன சே சங்கர  நாராயண விதுலு

.(Nadopasana che Sankara Narayana Vidhulu)Tyagaraja says  that Shiva, Vishnu and Brahma are doing nadopasana! So, it is something mystical, and not mere singing of the swaras and sahitya!  In the circumstances what Tyagaraja has claimed as the fruits of his kirtans must be taken seriously.

Note: 
There are two incidents connected with Bhagavan Ramana. When the first edition of his 'Collected Works' was being published, there was a discussion among devotees about a 'preface' to it, as was customary. But no one dared to write one.It was far into the night. Finally, Bhagavan asked T.K.Sundaresa Iyer why he could not write. So he wrote one and brought it to Bhagavan for approval.As he walked away with the approved sheet, Bhagavan called him back and changed one word. TKS had written that it was HOPED  நம்புகிரேன் that the study of the work would confer spiritual welfare. Bhagavan changed the word to CERTAIN.  திண்ணம்.We can  realise its importance now!

When Muruganar's 'Ramana Sannidhi Murai was published, it elicited  great admiration from the leading Tamil scholars of the day like  U.Ve. Swaminatha Iyer,M.Raghava Iyengar etc. One resident devotee Vishvanathan also wanted to write a verse in praise. He started writing but could not proceed beyond .அகத்தாமரை மலர்மீதுரை அருணாசல ரமணன். He quietly left the sheet on the seat of Bhagavan when he was away, and left. When Bhagavan returned , he saw the sheet, took it up and completed the verse, and wrote below it: 'Visvanathan'! This is the verse completed by Bhagavan:

அகத்தாமரை மலர்மீதுரை அருணாசல ரமணன்
நகைத்தானுர  விழித்தான் அறச் செகுத்தான் எனதுயிரை
மிகத்தானருள் சுரந்தானென முகவாபுரி முருகன்
செகத்தாருய வகுத்தான்  முறை திருவாசக நிகரே

(It says that Arunachala Ramana residing in the lotus of the heart looked at me and smiled, and lo! my ego was felled. Mugavaapuri Murugan has composed this work, equalling Tiruvachakam, so that people would be saved.)

Muruganar with Bhagavan. Photo from Sri
Ramanasramam.
நமோ  ரமணாய  நலம் பெற வாழ்க
விமோசன மெய்யன் விரை மலர்த்தாள்  வாழ்க.

One can assess its importance. Did Bhagavan give his view, or expressed what was in the mind of Viswanathan? Bhagavan alone knows!

Our master Arunagirinatha comes between them historically.

In the Tiruppugazh hymns he states the benefits of reciting it.In the Alankaram, he says:










முடியாப் பிறவிக் கடலிற் புகார்முழு துங்கெடுக்கு
   மிடியாற் படியில் விதனப் படார்வெற்றி வேற்பெருமாள்
      அடியார்க்கு நல்ல பெருமாள் அவுணர் குலமடங்கப்
         பொடியாக் கியபெரு மாள்திரு நாமம் புகல்பவரே.   ...     33 

Those who chant the name of our Lord with the victorious spear, who destroyed the clans of the Asuras- they will not enter the limitless ocean of samsara. Nor will they be troubled by poverty here. Thus they will get both bhukti and mukti. Indeed, his two consorts symbolise this very fact.

There is one hymn where he says what would happen to those who ridicule the devotees who recite Tiruppugazh:

சினத்தவர் முடிக்கும் பகைத்தவர் குடிக்குஞ்
     செகுத்தவர் ருயிர்க்குஞ் ...... சினமாகச்

சிரிப்பவர் தமக்கும் பழிப்பவர் தமக்கும்
     திருப்புகழ் நெருப்பென் ...... றறிவோம்யாம்

நினைத்தது மளிக்கும் மனத்தையு முருக்கும்
     நிசிக்கரு வறுக்கும் ...... பிறவாமல்

நெருப்பையு மெரிக்கும் பொருப்பையு மிடிக்கும்
     நிறைப்புக ழுரைக்குஞ் ...... செயல்தாராய்

We know that Tiruppugazh is like fire that will destroy the heads of those who get angry with those reciting it. It will destroy the clan of those who oppose them.So will it destroy those who laugh at them and ridicule them.

On the other hand, it will grant one's wishes. It will melt one's heart. It will end rebirths, so that one does not have to enter the womb again as foetus. It is the fire which will destroy all other fires. It will powder the hills.  Lord, please so ordain that I will be engaged in reciting it.

In the three extraordinary hymns praising the Spear, Peacock and the Rooster,  ( Vel Viruttam, Mayil Viruttam. Seval Viruttam) he has packed details of their exploits. Vallimalai Swami has declared that they have the power to ward of evils and difficulties.

So the truth of claims made about the effectiveness of the hymns depends upon the integrity of persons making those claims! And our experience. Some sources are tried and tested over generations.  Valmiki Ramayana, Vishnu Sahasranama etc are proven to be effective like this. Tiruppugazh too belongs to this category.

Though Ramayana and Mahabharata are both Itihasas, it is remarkable that only Ramayana is used for Parayana! There is even a belief in the South that Mahabharata should not be read at home!  The Bhagavata is purana, but it has connections with the Mahabharata.

Somehow, Bhagavata has not become popular in Tamil Nad. It may have something to do with the cult of Ramanuja, which follows 'Visishtadvaita' philosophy. Though the Bhagavata deals with the various manifestations of Vishnu, it is Advaitic in import. Mainly Smartas study it, though parts of it are read by others. Alwars have sung of the individual incidents narrated there.

(Cover of a book from Sri Ramakrishna Math, Chennai)

Samudra manthan

Sri Arunagirinatha has no problems with any philosophy! He sings of many incidents from the Ramayana, Mahabharata and Bhagavatam. References to them are strewn throughout his works.

ஆடக மந்தர நீர்க்கசை யாமலு ரம்பெற நாட்டியொ
     ராயிர வெம்பகு வாய்ப்பணி ...... கயிறாக

ஆழிக டைந்தமு தாக்கிய நேகர்பெ ரும்பசி தீர்த்தரு
     ளாயனு 

(வேடர் செழுந்திணை)

Here, Arunagiri talks about the churning of the ocean, dealt with in Skanda 8 of the Bhagavata.

Firmly fixing the golden Mandara mountain (as the churning rod) in the milky ocean, catching the Vasuki snake with a thousand heads emitting fire, churning the ocean , causing the nectar to surface, and feeding the many Devas so that their hunger was satisfied- this was done by this Vishnu who came in the Yadava dynasty!

Those who read it in the original , and study what our master has written-word by word- will marvel at the way he has described the matter with such details, in so few words.

வடப ராரை மாமேரு கிரியெ டாந டாமோது
     மகர வாரி யோரேழு ...... மமுதாக

மகுட வாள ராநோவ மதிய நோவ வாரீச
     வனிதை மேவு தோளாயி ...... ரமுநோவக்

கடையு மாதி கோபாலன் 


( அடைபடாது)

Our master is so fascinated with the incident, he continues with it. Here he gives one more graphic description.

The big mountain  in the North,with a wide base, was taken and fixed firmly in the ocean. In order to obtain the nectar, the seven seas with huge waves and the whales were churned, with the luminous Vasuki with its crown (as the rope), causing it intense pain. The moon which was fixed to the mountain also felt intense pain. The thousand petalled lotus which was the seat  of Lakshmi also felt the pain. So  the Original Gopala (Aadhi Gopala) churned the seas. (It can be taken also that Lakshmi is always with Vishnu.Here He is imagined as bearing her on His thousand shoulders, which also felt the pain. All this indicate the stupendous strain involved in the churning!)

The beauty of the Tamil passage can hardly be conveyed in English, by any type of translation or paraphrase. The expression "Aadhi Gopala" is fantastic. It means Gopala, the Original, the First. Which means our master is looking upon Gopala as the Original Cause ie Bhagavan! How freely he traverses the various theologies- and transcends them! 

Samudra manthan at Suvarnabhumi Airport, Bangkok, Thailand.


NOTE:

Grateful thanks to kaumaram.org from whom the Tamil lyrics have been taken.

9.GRAMMAR OF DEVOTION.

WITH  THE  GREAT

Kailasanatha Temple at Kancheepuram.

By Keshav Mukund Kandhadai (flickr: Kailasanathar Temple) 
CC BY 2.0 creative commons via wikimedia commons.

9. GRAMMAR OF DEVOTION

Our age is marked by lack of certainty in anything. Whether it is a simple thing like food, health or social arrangements or so called scientific 'facts', everything is subject to multiple, and often contradictory, theories, and doubt and dissension. Open a popular newspaper or mag-you will get a bewildering variety of ideas on food and health. Our politicians and economic pundits  will offer anything as a cure-all for our ills. 

Can we make sense of all this? 
From: marketingmath.aarmusa. Copyright status not stated.

And science? It is supposed to be objective, but it is anything but that. Evolution, Big Bang, Genetic manipulation- everything is questioned by the scientists themselves.

From: clearscience.tumblr. Copyright status not stated.

 What prevails as the orthodoxy or established view is what is enforced by a group with access to power. They do not allow dissenting voices. Harvard, Yale, our own JNU- and other such 'reputed' academies actually function like mafia groups. One can learn theories- not truth- in them.

From: www.azquotes,com Copyright status not stated.

The religious field is also subject to such a fate. And it has been so for long. Manikkavachaka Swami details how it was in his day (around 8th century). In his Potri Tiruahaval, he says:

புல்வரம்பு ஆய பலதுறை பிழைத்தும்
தெய்வம் என்பதோர் சித்தம் உண்டாகி
முனிவு இலாதது ஓர் பொருள் அது கருதலும்
ஆறு கோடி மாயா சக்திகள்
வேறு வேறு தம் மாயைகள் தொடங்கின
ஆத்தம் ஆனார் அயலவர் கூடி
நாத்திகம் பேசி நாத்தழும்பு ஏறினர்
சுற்றம் என்னும் தொல்பசுக் குழாங்கள்
பற்றி அழைத்துப் பதறினர் பெருகவும்
விரதமே பரம் ஆக வேதியரும் 50

சரதம் ஆகவே சாத்திரம் காட்டினர்
சமய வாதிகள் தம்தம் தங்களே
அமைவது ஆக அரற்றி மலைந்தனர்
மிண்டிய மாயா வாதம் என்னும்
சண்ட மாருதம் சுழிந்து அடித்துத் தாஅர்த்து
உலோகாய தமெனும் ஒள் திறப்பாம்பின்
கலா பேதத்த கடுவிடம் எய்தி
அதில் பெருமாயை எனைப்பல சூழவும்

               

The crux of these lines is that when, in the process of evolution through 8.4 million life forms, one attains the human birth and somehow begins to think of God,he is immediately seized by the forces of maya in different forms. Relatives and others vehemently talk of atheism. Old karmic bonds in the shape of family would not let him pursue spirituality. Vedic advocates would establish through scriptures that the vedic rites are the ultimate. Advocates of different sects would claim that their own way was the only true path. The advocates of maya vada would seek to force their way like a cyclone. Advocates of charavaka and other such philosophies would poison our mind with the idea that only this world was real! Man is completely bewildered.

 Statues of Manikkavachaka stolen from a temple in India and returned voluntarily by an unnamed  collector.
Picture: US Immigration and Customs Enforcement.

Our master Arunagiri was enlightened by Subrahmanya himelf. He has no doubts. He states that God can be realised only if one transcends all philosophies.

பாணிக்குட் படாது சாதகர் காணச்சற் றொணாது வாதிகள்
     பாஷிக்கத் தகாது பாதக ...... பஞ்சபூத

பாசத்திற்படாது வேறொரு பாயத்திற் புகாது பாவனை
     பாவிக்கப் பெறாது வாதனை ...... நெஞ்சமான

ஏணிக்கெட் டொணாது மீதுயர் சேணுக்குச் சமான நூல்வழி
     யேறிபபற் றொணாது நாடினர் ...... தங்களாலும்

ஏதுச்செப் பொணாத தோர்பொருள் சேரத்துக் கமாம கோததி
     யேறச்செச் சைநாறு தாளைவ ...... ணங்குவேனோ

வாசிக்கப் படாத வாசகம் ஈசர்க்குச் சுவாமி யாய்முதல்
     வாசிப்பித் ததேசி காசுரர் ...... தம்பிரானே.


The truth of God-
Cannot be held by the hands. (paanikku utpadaadhu)
Cannot be seen by the sadhakas.
Cannot be explained by the arguments of the sectarian advocates.
Cannot be controlled by desires induced by the five elements 
Cannot be reached by any type of trick or technique- tantra.
Cannot be conceived by the mental formations.
Cannot be reached with the ladder of the mind.
Cannot be reached through all the sastras which are so extensive like the sky.
Cannot be approached by the intelligence of the people for all that they try!

This was what even Brahma could not explain through words. This is what you taught Easwara as His guru!

It is that matchless thing! It can be attained only by those who worship your feet.They cross the trouble of samsara.Will you bless me that I can worship your feet?



These ideas are repeated in Seerpaada Vaguppu

உருவெனவு மருவெனவு முளதெனவு மிலதெனவு
முழலுவன பரசமய ...... கலையார வாரமற

உரையவிழ வுணர்வவிழ வுளமவிழ வுயிரவிழ
வுளபடியை யுணருமவ ...... ரநுபூதி யானதுவும்

Various sects are vainly arguing among themselves as to whether there is a God or not; whether He is with form or without. When all such empty noises cease, one falls silent; all feelings and ideas cease. The activities of the pranas cease. Then 'What Is' is realised as personal experience!

In one hymn, Arunagiri lists the names of the sects which   argue endlessly about their superiority:

கலைகொடு பவுத்தர் காம கருமிகள் துருக்கர் மாய 
கபிலர் பகரக்கணாதர்         வுலகாயர்
கலகமிடு தர்க்கர்  வாம பயிரவர் விருத்தரோடு
கலகலென மிக்க நூல்க      ளதனா லே 
சிலுகி எதிர் குத்தி வாது செயவுமொரு வர்க்கு நீதி
தெரிவ ரிய  சித்தியான          வுபதேசம்
தெரி தர விளக்கி  ஜ்னான தரிசன மளித்து வீரு
திருவடி  யெனக்கு நேர்வ       தொருனாளே.

We may note here that he is mentioning Buddhists, purvamimamsakas, Muslims, lokayatas, followers of Ganaatar, Sankhyas, Mayavadins, Vamacharis, Bhairavas,  those engaged in tarka.

He requests the Lord to give him  the correct instruction and vision (insight -darsana). He requests the favour of  His two Feet.

Such wisdom has to be granted by Bhagavan himself!

அகில பூதவு டம்புமு டம்பினில்
     மருவு மாருயி ருங்கர ணங்களு
          மவிழ யானுமி ழந்தஇ டந்தனி ...... லுணர்வாலே

அகில வாதிக ளுஞ்சம யங்களும்
     அடைய ஆமென அன்றென நின்றதை
          யறிவி லேனறி யும்படி யின்றருள் ...... புரிவாயே

(Pugaril Sevala) புகரில் சேவல

The body which is composed of the five elements, the precious life which pervades it, mind and the other karanas (antahkaranas)- all these will be lost to consciousness. Even the sense of 'I-' (ego) will be lost. Then, all the arguments of the various sectarian advocates will be swept aside (discarded). Then You will grant me ,the ignorant one, the knowledge of that Reality which is beyond both confirmation and negation. Lord, please bless me so!

For this, we require true devotion which pervades the whole being.

புனித பூசுர ருஞ்சுர ரும்பணி
     புயச பூதர என்றிரு கண்புனல்
          பொழிய மீமிசை யன்புது ளும்பிய ...... மனனாகி


The mind should melt in love, with tears flowing down the eyes, for the mighty  One who is worshipped by the Devas and the pious Brahmins.

Then one will realise that it is Bhakti alone which is the highest attainment possible for man- purushartha. Bhakti itself becomes Mukti!

ஆனபய பத்திவழி பாடுபெறு முத்தியது
வாகநிகழ் பத்தசன வாரக் காரனும்

ஆணவஅ ழுக்கடையும் ஆவியை விளக்கியநு
பூதியடை வித்ததொரு பார்வைக் காரனும்

(Tiru Velaikkaran Vaguppu) திரு வேளைக்காரன் வகுப்பு

The Lord has revealed that  dedicated devotional service/worship is itself Liberation to be obtained.

The Lord grants this experience by his mere sight, and that  comes after he has removed the ego! 

Thus for Arunagiri, Bhakti is the highest purushartha. This he says in other ways also. In Alankaram, he says:

புத்தியை வாங்கிநின் பாதாம் புயத்திற் புகட்டியன்பாய்
   முத்தியை வாங்க அறிகின்றி லேன்

காட்டிற் குறத்தி பிரான்பதத் தேகருத் தைப்புகட்டின்
   வீட்டிற் புகுதன் மிகவெளிதே விழிநாசிவைத்து
      மூட்டிக் கபாலமூ லாதார நேரண்ட மூச்சையுள்ளே
         ஓட்டிப் பிடித்தெங்கு மோடாமற் சாதிக்கும் யோகிகளே.   ...     85 

In the first, he deplores his ignorance of the fact that he could place all his learning and other faculties at the Feet of the Lord and could attain Liberation.

In  the second, he addresses the Hatha yogis and tells them that  instead of controlling their breath and engaging  in all related exercises,and fixing their gaze on the tips of their nose etc, they could easily  attain liberation if they thought deeply  of the feet of the Lord of Valli.

 This is the conclusion reached by orthodox Hinduism. In the orthodox tradition, Bhakti cult replaced the system of Vedic rites. The numberless rites, extolled in flowery language (yamimam pushpitam vacham- in the words of Gita) were reduced to a mere 40 samskaras, and then to 16 and now even those have become optional and eclectic in choice, and mere formality in performance. But the Bhagavata dharma has replaced it. The orthodox system celebrates Sages and Bhaktas who established this devotional tradition.So runs a traditional verse:

Prahlada Narada Parashara Pundalika
Vyasambarisha Shuka Saunaka Bhishma dalpyan
Rukmangadarjuna Vasishta Vibhishanadin
Punyaniman parama Bhagavatan smarami.

Prahlada tops the list! He was an asura child but he heads the list of bhagavatas! In fact. the Lord incarnated twice to bless his family. Once He came as Narasimha to save him. Then He came as Vamana to bless his grandson, Bali.

Will our master Arunagiri miss the chance to sing about him?

எழுதரு வேதத்து மன்றி முழுதினு மாய்நிற்கு மெந்தை
     யெனவொரு ஞானக் குருந்த ...... ருளமேவும்

இருவுரு வாகித் துலங்கி யொருகன தூணிற் பிறந்து
     இரணியன் மார்பைப் பிளந்த ...... தனியாண்மை

பொழுதிசை யாவிக்ர மன்

(Pazhudara vodik kadandu)

Prahlada overcoming the elephants,Picture from New York Public Library. Of course, Prahlada was much younger than shown here!





(Where is your Hari, asked Hiranyakasipu. "He is everywhere and in everything" replied Prahlada. Our master is hymning about it.)

This young child, full of Wisdom (jnana kurundu) said and felt that God, the Father was not only in the Vedas which are not written down, but He pervades and is present in the whole universe. The Lord resides in his heart. He has assumed and shines as the Vishvarupa (iru vuru aagit tulangu) He appeared in that pillar (which has hence become important and matchless (oru gana toonil pirandu). He tore open the heart of Hiranya. He is always full of matchless strength and valour. (Tani aanmai pozhudisaiya vikraman).

Prahlada was a devotee. Our master calls him jnana kurundu. ஞானக் குருந்து Well, can there be a Jnana higher than Bhakti? Or can jnana come without bhakti? If there is bhakti, can jnana be far behind? Sri Tyagaraja says: Anuragamuleni sujnanamuraadhu. Good jnana cannot arise without devotion!

மதசிகரி கதறிமுது முதலைகவர் தரநெடிய
மடுநடுவில் வெருவியொரு விசையாதி மூலமென

வருகருணை வரதனிகல் இரணியனை நுதியுகிரின்
வகிருமட லரிவடிவு .....

Narasimha killing Hiranyakasipu.
From Someswara Temple, Palaiyarai.
Picture taken from www,flickriver.com. (in creative commons)G


. குறளாகி மாபலியை

வலியசிறை யிடவெளியின் முகடுகிழி படமுடிய
வளருமுகில் நிருதனிரு ...... பதுவாகு பூதரமும்

மகுடமொரு பதுமுறிய அடுபகழி விடுகுரிசில்


Arunagirinatha will not let go of  a chance to sing about Vishnu's incarnations. In the above passage from Seer Paada Vaguppu,   சீர் பாத வகுப்பு he sings:

The elephant, huge like a mountain, was seized in the middle of the deep big pond by the  long-living crocodile. Fearing that its end was near, it called on the Lord once as "Aadhi moolam" (oru visai aadhi moolam yena). The Lord with great compassion came to his rescue.

He tore open Hiranya who opposed him, with his finger nails and killed him.

He took the form of a dwarf, and sent Mahabali to his prison

Ravana the asura was huge and dark like the clouds. Had twenty strong arms and shoulders like mountains. The Lord came as Ramachandra and with his arrows destroyed those arms and the ten heads with crowns on them.

Thus in this short space, Arunagirinatha recounts four incidents involving Vishnu's  intervention on behalf of devotees. There are many other places where he sings about these.

Arunagirinatha advocated pure devotion. In our orthodox tradition, Prahlada has laid down the grammar of devotion.


Sravanam kirtanam Vishno: 
smaranam pada sevanam
Archanam vandanam daasyam 
sakyam atma nivedanam

Iti pumsaarpita vishnau 
bhaktischen navalakshanaa
Kriyate bhagavat yaddhaa 
tanmanye adeetam uttamam.

Srimad Bhagavatam 7,5.23-24

Hiranyakasipu asks Prahlada what he has learnt from the teacher appointed by him. In reply, this is what Prahlada says:

Sravanam, kirtanam. smaranam. paada sevanam,archanam,vandanam,daasyam, sakyam, atma nivedanam- these are the nine types of devotion to Vishnu. All the karmas performed should be  dedicated to Bhagavan. This is the best lesson I have learned.(I am not translating these terms as they are familiar to the orthodox.)

The beauty of this definition is that it is universal. Though Prahlada mentions Vishnu, it is not that all should become his devotees. Whatever be the Deity one worships, these nine steps can be applied. In fact, they are being observed in various degrees by sadhakas of all sects. Examples could be given for all types from all traditions. Often, one involves another. When we listen to an upanyasam seriously by a competent person, sravanam, kirtanam and smaranam are involved. Sundaramuti Nayanar is an example of sakhyam ("tambiraan tozhar), though he worshipped Shiva!

We can easily see that Tiruppugazh and the other works of Arunagirinatha embody these elements. As we study them, we become aware of many aspects of our Itihasa-Purana heritage. Tiruppugazh alone is non-sectarian in spirit among the devotional literature in Tamil!

NOTE:

Tamil texts of Arunagirinatha's works are taken from Kaumaram.org. Gratefully acknowledged.

Text of Potri Tiru Ahaval taken from shaivam.org. Thanks.