Vandey Vaasudevam
kasturi tilakam lalaata palake
vakshasthale kaustubham
nasaagre navamouktikam
karatale venum kare kankanam
sarvaange harichandanam cha kalayam
kanthe cha muktaavali
gopastree pariveshtitho
vijayate gopaala choodamanee
vijayate gopaala choodamanee
Meaning of this slokam:
Oh Sri Krishna ! You have been decorated with Kasturi Tilakam, a beautiful Namam on the smooth forehead;
You have an ornament of Kausthubham on your Vakshasthalam, the seat of Sri Maha Lakshmi (on the chest);
On the nose, You have nava mouktikam, another ornament;
On your fingertips, You have a Flute; You also have a Bracelet on Your wrist;
Your entire body is bedecked with sandawood paste giving out fragrance;
Your neck too is surrounded by another ornament;
You are the giver of Mukti (salvation) to the lady-cowherds who went rounds and rounds around You;
Oh that Lord, Victory to You -The Ornament to the ornaments of cowherd (meaning, the commonest of the common man too has his wealth in Him) !
Wednesday, April 25, 2007
Madhurashtakam
Madhurashtakam by Vallabhacharya
Adharam madhuram vadanam madhuram
Nayanam madhuram hasitam madhuram
Hridayam madhuram gamanam madhuram
Madhuraadipate rakhilam madhuram (1)
His lips are a delight, His body is a delight, His eye is a delight, His smile is a delight, His chest is a delight, His walking style is a delight; everything about the ruler of delight is delightful.||1||
Vachanam madhuram charitam madhuram
Vasanam madhuram valitam madhuram
Chalitam madhuram bhramitam madhuram
Madhuraadipate rakhilam madhuram (2)
His speech is a delight, His acts are a delight, His clothes are a delight, His curves are a delight, His moving is a delight, His roaming is a delight; Everything about the ruler of delight is delightful.||2||
Venoor madhuro renur madhurah
Panir madhurah paadau madhurah
Nrityam madhuram sakhyam madhuram
Madhuraadipate rakhilam madhuram (3)
His flute is a delight, His flowers (that He wears on ears or as garlands) are a delight, His palms are a delight, His feet are a delight, His dance is a delight, His friendship is a delight; Everything about the ruler of delight is delightful.||3||
Geetam madhuram peetam madhuram
Bhuktam madhuram suptam madhuram
Rupam madhuram tilakam madhuram
Madhuraadipate rakhilam madhuram (4)
His songs are a delight, His yellow robes are a delight, His eating is a delight, His sleeping is a delight, His beauty is a delight, His mark-of-forehead is a delight; Everything about the ruler of delight is delightful.||4||
Karanam madhuram taranam madhuram
Haranam madhuram smaranam madhuram
Vamitam madhuram samitam madhuram
Madhuraadipate rakhilam madhuram (5)
His deeds are a delight, His floating (in water) is a delight, His taking away is a delight; His romantic charms are a delight, His words are a delight, His peaceful state is a delight; Everything about the ruler of delight is delightful.||5||
Gunjaa madhura maala madhura
Yamuna madhura veechee madhura
Salilam madhuram kamalam madhuram
Madhuraadipate rakhilam madhuram (6)
His humming is a delight, His garland is a delight, His accompaniment Yamuna is a delight, His waves (generated by Him when entering the river) is a delight, His water (clinging on His body) is a delight, His lotus is a delight; Everything about the ruler of delight is delightful.||6||
Gopi madhura leela madhura
Yuktam madhuram bhuktam madhuram
Drishtam madhuram sistam madhuram
Madhuraadipate rakhilam madhuram (7)
His cow-herd girls are a delight, His sport is a delight, His togetherness is a delight, His free nature is a delight, His glance is a delight, His obedience is a delight; Everything about the ruler of delight is delightful.||7||
Gopaa madhuraa gaavo madhuraa
Yashtir madhura srishtir madhura
Dalitam madhuram phalitam madhuram
Madhuraadipate rakhilam madhuram (8)
His friends (Gopaa) are a delight, His cows are a delight, His cow-guiding-stick is a delight, His created universe is a delight, His exploits over demons are a delight, the fruit thence obtained are a delight; Everything about the ruler of delight is delightful.||8||
Adharam madhuram vadanam madhuram
Nayanam madhuram hasitam madhuram
Hridayam madhuram gamanam madhuram
Madhuraadipate rakhilam madhuram (1)
His lips are a delight, His body is a delight, His eye is a delight, His smile is a delight, His chest is a delight, His walking style is a delight; everything about the ruler of delight is delightful.||1||
Vachanam madhuram charitam madhuram
Vasanam madhuram valitam madhuram
Chalitam madhuram bhramitam madhuram
Madhuraadipate rakhilam madhuram (2)
His speech is a delight, His acts are a delight, His clothes are a delight, His curves are a delight, His moving is a delight, His roaming is a delight; Everything about the ruler of delight is delightful.||2||
Venoor madhuro renur madhurah
Panir madhurah paadau madhurah
Nrityam madhuram sakhyam madhuram
Madhuraadipate rakhilam madhuram (3)
His flute is a delight, His flowers (that He wears on ears or as garlands) are a delight, His palms are a delight, His feet are a delight, His dance is a delight, His friendship is a delight; Everything about the ruler of delight is delightful.||3||
Geetam madhuram peetam madhuram
Bhuktam madhuram suptam madhuram
Rupam madhuram tilakam madhuram
Madhuraadipate rakhilam madhuram (4)
His songs are a delight, His yellow robes are a delight, His eating is a delight, His sleeping is a delight, His beauty is a delight, His mark-of-forehead is a delight; Everything about the ruler of delight is delightful.||4||
Karanam madhuram taranam madhuram
Haranam madhuram smaranam madhuram
Vamitam madhuram samitam madhuram
Madhuraadipate rakhilam madhuram (5)
His deeds are a delight, His floating (in water) is a delight, His taking away is a delight; His romantic charms are a delight, His words are a delight, His peaceful state is a delight; Everything about the ruler of delight is delightful.||5||
Gunjaa madhura maala madhura
Yamuna madhura veechee madhura
Salilam madhuram kamalam madhuram
Madhuraadipate rakhilam madhuram (6)
His humming is a delight, His garland is a delight, His accompaniment Yamuna is a delight, His waves (generated by Him when entering the river) is a delight, His water (clinging on His body) is a delight, His lotus is a delight; Everything about the ruler of delight is delightful.||6||
Gopi madhura leela madhura
Yuktam madhuram bhuktam madhuram
Drishtam madhuram sistam madhuram
Madhuraadipate rakhilam madhuram (7)
His cow-herd girls are a delight, His sport is a delight, His togetherness is a delight, His free nature is a delight, His glance is a delight, His obedience is a delight; Everything about the ruler of delight is delightful.||7||
Gopaa madhuraa gaavo madhuraa
Yashtir madhura srishtir madhura
Dalitam madhuram phalitam madhuram
Madhuraadipate rakhilam madhuram (8)
His friends (Gopaa) are a delight, His cows are a delight, His cow-guiding-stick is a delight, His created universe is a delight, His exploits over demons are a delight, the fruit thence obtained are a delight; Everything about the ruler of delight is delightful.||8||
Sunday, February 25, 2007
Krishna Vs. Rama
1.RAMAMRUTHAM AND KRISHNAMRUTHAM ? PART 1
(Extracted from my speech delivered on the occasion of ?Dolai? to ?Navaneetha Krishnan? held at the home of Sri Deepak Raghavan on 7th October 2001)
Today, we dedicate this write up to explore how Sri KrishNa Avatara seems to score over the other Avataras. Come! Let us sing the glory of our Savior, Sri KrishNa.
?Govindan guNam paaDuvOm, Vaareer!?
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Of all the Avataras of the Lord, those of Sri Rama and Sri KrishNa are considered to be ?PoorNa Avataras?. Both lived for considerably long periods of time in Treta yuga and Dvapara yuga respectively. The other Avataras 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 devotee, Prahlada
- Vaamana: for demolishing the ego of Mahaabali
As we know, Parasurama and Balarama 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 Avatara 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.
Let us first take up ?Sri Rama Avatara?. The word ?Rama? is derived from ?ramayathi iti Raama:? which means ?One who pleases the mind? Andal. 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 this context? 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 Rakshasas ? 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 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? denotes?
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-hari? (i.e.) Narasimha
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?
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 Avatara 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 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)?
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 ?HarE KrishNa? movement taking deep roots all over the world, making KrishNa one notch above Sriman 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 - Vasudeava, Yasoda - Nandagopa, Balarama, Satyaki, 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 therefrom 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:
- 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 RukmiNI 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 Avataras?
(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 Pandavas 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 Sunantara who acted as a chauffer for Rama, the King, whenever he needed a ride. The friend, philosopher and guide that KrishNa was, 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? ? Bhagavad Gita. (naam paDippadarkku Geethai ennum paaDam paDithaan).
Except for 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 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?
1.RAMAMRUTHAM AND KRISHNAMRUTHAM ? PART 2
(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). Sri Rama declared himself to be just a human being (Aatmaanam Maanusham manyE). He also claimed that he never indulges in equivocal double-talk (RamO na dvirapi bhaashatE). Did he actually live up to his declaration and his claim?
Ask Koorathaazhwaan. In his ?Athi maanusha sthavam?, Koorathaazhwaan catalogues 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.)
- 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 ?Satya 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 Ramabhaktas 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 Oushadam? etc. So did Periyaazhwar who visualized in great 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 uLLm 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.
- Parrekshit 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 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, 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
?Sri VishNu Sahasranaamam?.
- RukmiNi PiraaTTi: We saw how she opened her love letter to KrishNa with the words ?Bhuvan Sundara? ( Mr. Universe, in the modern parlance). She was enchanted by KrishNa?s beauty completely. In the Thulabaaram? competition (weighing on scales) Satyabama, who tried to weigh KrishNa with pots of gold and precious stones, could not succeed. But, when RukmiNi placed a Tulasi 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 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 Yamuna 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 Radha: 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 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 (kaadhalan), ladylove (Kaadhali), 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?
(26) We mentioned earlier that the Avataras of Rama and KrishNa are considered ?PoorNa Avataras? (Complete ones). But, in a sense, KrishNa Avataram seems to be ?more complete? than that of Rama Avatara. Does ?more complete? sound like an oxymoron? To solve this conundrum, we have to 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; ¼ th 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 Bhootanai(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 Mahaamantras 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??
(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, Madhava, and GOVINDA? again. Even Trivikrama and Vaamana come later on. 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!
1.RAMAMRUTHAM AND KRISHNAMRUTHAM ? PART 3
(Extracted from my speech delivered on the occasion of ?Dolai? to ?Navaneetha Krishnan? held at the home of Sri Deepak Raghavan
on 7th October 2001)
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).
They 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 Dvapara Yuga in which KrishNa appeared seems 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 Dvapara 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 (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).
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 Satya yuga (that is virtuous beyond words) to the dark age of Kali 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 Satya Yuga, three in Treta Yuga, two in Dvapara Yuga and on a single one in Kali Yuga.
We can notice this steady deterioration in the value systems even between Treta Yuga and Dvapara 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 jedda? 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 Dasavataara Stotra, Swami Desika alludes to the Paratvam of Rama in first 2 lines:
?Paaraavaara payO visEshaNa kalaa paareeNa kaala anala
jwaala jwaala vihaara vsikha 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 Treta Yuga 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?
6. 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 Avataras ? 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?!
7. 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
?Yeshai, 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)
8. 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??
9. If KrishNa had a long list of Bhaktas, Rama had and has an equally long list of Bhaktas like
- Bhadraachala Ramadasar
- Tulasidasar,
- Kabirdasar
- Baaji Rama BhaTtar
- GOrakhar
- Raamabaai
- Padmanaabha Vediyar
- Raamaraajar
and many more.
10.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!?
11. 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.
12. Since Rama?s emissary, AnjanEya succeeded in his mission, the Lord was tempted to himself go as an emissary to the court of DuryOdhana. But, what happened? He miserably failed to deliver the goods and returned empty handed. 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 Avatara Rahasyam.
13. Rama obeyed his father even when he was a Brahmachaari. Both when Dasaratha declined and when he agreed to send him with SageViswamitra, 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)
14. 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
LakshmaNa -Bhagavad Seshatvam
Bharata - Bhaagavata and
Satrugna - Bhaagavata Seshatvam
Taken together, Rama Avatara was equally ?PoorNa Avatara?.
15. 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.
16. ?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!)
16. 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 considered to be 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?
(Extracted from my speech delivered on the occasion of ?Dolai? to ?Navaneetha Krishnan? held at the home of Sri Deepak Raghavan on 7th October 2001)
Today, we dedicate this write up to explore how Sri KrishNa Avatara seems to score over the other Avataras. Come! Let us sing the glory of our Savior, Sri KrishNa.
?Govindan guNam paaDuvOm, Vaareer!?
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Of all the Avataras of the Lord, those of Sri Rama and Sri KrishNa are considered to be ?PoorNa Avataras?. Both lived for considerably long periods of time in Treta yuga and Dvapara yuga respectively. The other Avataras 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 devotee, Prahlada
- Vaamana: for demolishing the ego of Mahaabali
As we know, Parasurama and Balarama 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 Avatara 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.
Let us first take up ?Sri Rama Avatara?. The word ?Rama? is derived from ?ramayathi iti Raama:? which means ?One who pleases the mind? Andal. 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 this context? 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 Rakshasas ? 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 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? denotes?
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-hari? (i.e.) Narasimha
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?
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 Avatara 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 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)?
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 ?HarE KrishNa? movement taking deep roots all over the world, making KrishNa one notch above Sriman 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 - Vasudeava, Yasoda - Nandagopa, Balarama, Satyaki, 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 therefrom 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:
- 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 RukmiNI 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 Avataras?
(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 Pandavas 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 Sunantara who acted as a chauffer for Rama, the King, whenever he needed a ride. The friend, philosopher and guide that KrishNa was, 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? ? Bhagavad Gita. (naam paDippadarkku Geethai ennum paaDam paDithaan).
Except for 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 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?
1.RAMAMRUTHAM AND KRISHNAMRUTHAM ? PART 2
(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). Sri Rama declared himself to be just a human being (Aatmaanam Maanusham manyE). He also claimed that he never indulges in equivocal double-talk (RamO na dvirapi bhaashatE). Did he actually live up to his declaration and his claim?
Ask Koorathaazhwaan. In his ?Athi maanusha sthavam?, Koorathaazhwaan catalogues 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.)
- 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 ?Satya 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 Ramabhaktas 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 Oushadam? etc. So did Periyaazhwar who visualized in great 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 uLLm 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.
- Parrekshit 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 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, 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
?Sri VishNu Sahasranaamam?.
- RukmiNi PiraaTTi: We saw how she opened her love letter to KrishNa with the words ?Bhuvan Sundara? ( Mr. Universe, in the modern parlance). She was enchanted by KrishNa?s beauty completely. In the Thulabaaram? competition (weighing on scales) Satyabama, who tried to weigh KrishNa with pots of gold and precious stones, could not succeed. But, when RukmiNi placed a Tulasi 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 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 Yamuna 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 Radha: 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 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 (kaadhalan), ladylove (Kaadhali), 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?
(26) We mentioned earlier that the Avataras of Rama and KrishNa are considered ?PoorNa Avataras? (Complete ones). But, in a sense, KrishNa Avataram seems to be ?more complete? than that of Rama Avatara. Does ?more complete? sound like an oxymoron? To solve this conundrum, we have to 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; ¼ th 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 Bhootanai(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 Mahaamantras 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??
(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, Madhava, and GOVINDA? again. Even Trivikrama and Vaamana come later on. 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!
1.RAMAMRUTHAM AND KRISHNAMRUTHAM ? PART 3
(Extracted from my speech delivered on the occasion of ?Dolai? to ?Navaneetha Krishnan? held at the home of Sri Deepak Raghavan
on 7th October 2001)
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).
They 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 Dvapara Yuga in which KrishNa appeared seems 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 Dvapara 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 (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).
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 Satya yuga (that is virtuous beyond words) to the dark age of Kali 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 Satya Yuga, three in Treta Yuga, two in Dvapara Yuga and on a single one in Kali Yuga.
We can notice this steady deterioration in the value systems even between Treta Yuga and Dvapara 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 jedda? 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 Dasavataara Stotra, Swami Desika alludes to the Paratvam of Rama in first 2 lines:
?Paaraavaara payO visEshaNa kalaa paareeNa kaala anala
jwaala jwaala vihaara vsikha 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 Treta Yuga 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?
6. 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 Avataras ? 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?!
7. 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
?Yeshai, 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)
8. 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??
9. If KrishNa had a long list of Bhaktas, Rama had and has an equally long list of Bhaktas like
- Bhadraachala Ramadasar
- Tulasidasar,
- Kabirdasar
- Baaji Rama BhaTtar
- GOrakhar
- Raamabaai
- Padmanaabha Vediyar
- Raamaraajar
and many more.
10.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!?
11. 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.
12. Since Rama?s emissary, AnjanEya succeeded in his mission, the Lord was tempted to himself go as an emissary to the court of DuryOdhana. But, what happened? He miserably failed to deliver the goods and returned empty handed. 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 Avatara Rahasyam.
13. Rama obeyed his father even when he was a Brahmachaari. Both when Dasaratha declined and when he agreed to send him with SageViswamitra, 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)
14. 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
LakshmaNa -Bhagavad Seshatvam
Bharata - Bhaagavata and
Satrugna - Bhaagavata Seshatvam
Taken together, Rama Avatara was equally ?PoorNa Avatara?.
15. 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.
16. ?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!)
16. 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 considered to be 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?
Mukunda Maala
Mukundamala
======================================================================
1. TIRUNAKSHATRAM OF KULASEKARA AZHWAR
A SUPPLEMENT ON ?MUKUNDAMALA?
- (Anbil Ramaswamy)
Your kind attention is invited to the article on the life and work of the Azhwar ?PerumaaL Tirumozhi? ? vide Sl. 141 dated 12th March 2001 in Sri Ranga Sri? archives.
It is rather rare for the Tirunakshatram and the thithi to synchronize on the same day. This year it falls exactly on "Sukla Paksha Dvaadasi" and "Punarvasu Nakshatram" in the month of Masi.
We give below a supplementary write up of the Azhwar?s other work viz., ?Mukundamala?. It is believed that Kulasekara Azhwar composed ?Mukunda Maala? in Sanskrit besides his famous ?PermaaL Tirumozhi?. Tritheeya Parakaala BrahmaTantra Swami has authenticated this fact in his ?Guru Parampara Prabhaavam? saying that it is the same Azhwar who gave us PerumaaL Tirumozhi in chaste Tamizh also gave us this ?Mukunda maala? in classic Sanskrit. This is also confirmed in ?Periya TirumuDi aDaivu? of Sri kandaaDai Naayan of Tennacharya Parampara. There is every reason to believe this because, the sentiments expressed, the style exhibited and the syntax employed echo those in the Tamizh Prabandham.
There are 40 Slokas in this. Every Slokam is a gem by itself. Let us savor a few of these by way of honoring the Great Azhwar on his Tirunakshatram day today.
Slokam 3:
Mukunda! Moordhnaa praNipathya yaachE
Bhavantham yEkaantham iyantham artham /
Avismriti: tvad CharaaNaaravindE
BhavE bhavE mE asthu bhavath prasaadaath //
Meaning
?Hey! Mukunda!
- I bow my head and beg of you just this one thing only.
- Please bless me to never ever forget your feet in every life that I may take?
Slokam 4:
Naaham vandE thavacharaNayOr dvandvam advandva hEthO:
Kumbheepaakam gurumapi harE:!naarakam na apanEthum /
Ramyaa raamaa mriduthanulathaa nandanE na api ranthum
BhaavE bhaavE hrudaya bhavanE bhaavayEyam bhavantham //
Meaning
?Hey! HarE! Do you know why I surrender at your feet?
- Not for securing moksha
- Not for escaping the cruel hell of Kumbheepaakam
- Not for enjoying the company of celestial damsels in the Heavens.
But only for the boon that I should ever pay my homage?s to you seated in my heart?
Slokam 5:
Naasthaa dharmE na vasu nichayE naiva kaamOpabhOgE
Yath yath bhavyam bhavathu bhagavan! Poorva karma anuroopam /
Yethath praarthyam mama bahumatham janma janmaantharEpi
Tvad paadaambhOruha yuga gathaa nischalaa bhaktir asthu //
Meaning
?Oh! Bhagavan!
- I have on attachment to Dharma.
- I have no desire to acquire heaps of wealth either.
- Whatever is predetermined in consequence of my prior karmas let them happen as ordained.
- The only thin I intensely desire is that however may lives I may have to take, grant me unswerving devotion at your lotus feet?
Slokam 7:
KrishNa! Tvadeeya pada pankaja panjaraantha
Madhyaiva mE visathu maanasa raaja hamsa: /
PraaNa prayaaNa samayE kapa-vaatha- piththai:
KanTaavarOdhna vidhou smaraNam kutha: thE //
Meaning
?Oh! KrishNa!
- Let the royal swan of my mind gain entry into the cage of your lotus feet HERE and NOW!
- This is because, how can your remembrance dawn on me at the time of death, when the throat gets choked with phlegm, rheumatism and bilious afflictions??
Slokam 16:
JihvE !keerthaya Kesavam muraripum chEtO: bhaja Sreedharam
paaNI dvandva! Samarchaya achyutha kathaa: srOtradvaya! Tvam sruNu /
KrishNam lOkaya Lochana dvaya! HarEr gachcha angriyugam aalayam
Jigra! GraaNa mukunda paada thuLaseem moordhan nama adhOkshajam //
Meaning
- Oh! My tongue! Always recite Kesava?s name.
- Oh! My mind! Always contemplate on Muraari
- Oh! My hands! Always offer worship to Sreedhara
- Oh! My ears! Always listen to the stories of Achyutha
- Oh! My eyes! Always see KrishNa everywhere
- Oh! My nose! Always smell the fragrance of the holy basil at the feet of Mukunda
- Oh! My head! Always bow to Lord Vishnu (adhOkshaja)?
Slokam 21:
Hey! Gopaalaka! Hey! Krupaa jalanidhE! Hey! Sindhu KanyaapathE!
Hey! Kamsaanthaka! Hey! GajEndra karuNaa paareeNa! Hey! Maadhava!
Hey! Raamaanuja! Hey! Jagatraya GurO! Hey! PuNDareekaaksha! Maam
Hey! Gopee jana naatha! Paalaya param jaanaami na tvaam vinaa!
Meaning:
- Hey! Gopaala! Ocean of mercy!
- Hey! Spouse of the daughter of the Ocean (Lakshmi)!
- Oh! The One who destroyed Kamsa!
- Oh! The One who saved GajEndra! Maadhava! Raamaanuja! (Here, younger brother of Balarama)
- Oh! Preceptor of all the three worlds!
- Oh! Lotus eyed Lord!
- Oh! Lord of the Gopis! I do not know anyone other than you.
Please protect me?
In the next 3 slokas, Azhwar describes how the Lord is the gem (MaNi), the magical hymn (mantram) and medicine (Oushadam).
Slokam 22:
Bhaktha apaaya- bhujanga- gaaruDa maNi, trailOkhya rakshaa MaNi
Gopee lochana-chaataka ambuda MaNi, Soundarya MaNi: /
Ya: kaanthaa MaNi RukmiNi ghana kucha dvandvaika bhooshaa MaNi
SrEyO Deva Sikhaa MaNi: disathu na: Gopaala chooDaa MaNi: //
Meaning
?Lord KrishNa is like
- the green emerald that instills fear in the heart of snakes that take the form of sufferings of great Bhaktas;
- the gem that protects the three worlds
- the rain bearing cloud like gem to the eyes of Gopis who look up to it like the Chaataka bird
- the gem bearing the stamp of supreme pulchritude
- the gem that adorns the chest of His darling RukmiNi
Let this crown jewel of KaNNa grant us welfare of every kind?
Slokam 23:
satrus chEtaika mantram, sakalam upanishad vaakhya sampoojya mantram
Samsaara uddhaara mantram, samupachita thamas sanga niryaaNa mantram/
Sarvaiswaryaka mantram, vyasana bhujaga sandashTa santhraaNa mantram
JihvE Sree KrishNa mantram japa japa sathatam janma saapalya mantram //
Meaning:
Oh! My tongue! This ?Sree KrishNa mantram? is -
- the one that can destroy all that is hostile to our interests
- the one that is praised in the Upanishads
- the one that can help us cross the Ocean of Samsaara
- the one that dispels all our ignorance
- the one that bestows all that is auspicious
- the one that neutralizes the venom of all sufferings
- the one that bestows the real objective of life
So, please always go on incessantly reciting this ?Sree KrishNa mantram?
Slokam 24:
VyaamOha prasama Oushadam, Muni manO vrithi pravrithi Oushadam
DaithyEndra aarthikara Oushadam, thrijagathaam sanjeevanaika Oushadam/
Bhakthyaantha hitha Oushadam, Bhava bhaya pradhvamsanaika Oushadam
SrEya: praapthi kara Oushadam Piba mana: Sree KrishNa Divya Oushadam//
Meaning
?Oh! My mind! Drink this medicine called ?Sree KrishnNa Oushadam?
- This will clear all your worldly hallucinations
- This medicine is turned the minds of Sages towards the Lord
- This medicine torments the evil minded Rakshasas
- This medicine rejuvenates the lives in all the three worlds
- This medicine bestows all that is good and desired by devotees
- This medicine will make all your dreams of prosperity come true?
Slokam 27:
Majjanmana: phalam idam Madhu KaiTabhaarE
Math praarthaneeyam madh anugraha yEsha yEva /
Tvat brithya brithya-
Brithyasya brithya iti maam smara Loka naatha //
Meaning:
?Oh! Lord who destroyed the asuras called Madhu and KaiTabha!
- The only fruit I desire for having taken this life is this.
- And, this is what you have to grant me without fail.
- Oh! Lord of the world!
- You should remember me as the servant of the servant of the servant of yours down at the seventh rung of the ladder of your servants?
Slokam 33:
KrishNO rakshathu nO jagatraya guru KrishNam namasyaami aham
KrishNena amaara SatravO vinihatha: KrishNaaya thubhyam nama: /
KrishNaadEva samuthitham jagad idam KrishNasya daasOmi aham
KrishNE tishTathi sarvam etad akhilam Hey! KrishNa Rakshasva maam //
Meaning
? KrishNa, the Lord of the three worlds-May He protect us.
- For KrishNa, do I bow my head
- By KrishNa were killed the enemies of the celestials
- From KrishNa arose this world
- To KrishNa, I am a servant
- In KrishNa, everyone and everything subsist
- Hey! KrishNa! Protect me?
It will be seen that in this verse, the Azhwar has employed the word ?KrishNa? in all the 8 case endings of Sanskrit grammar viz.,
Nominative: KrishNa:
Accusative: KrishNam
Instrumental: KrishNEna
Dative: KrishNaaya
Ablative: KrishNaath
Genitive: KrishNasya
Locative: KrishNE
Vocative: Hey! KrishNa!
Slokam 37:
Anantha VaikunTa mukunda KrishNa
Govinda DaamOdara MadhavEthi /
Vakthum samarthOpi na vakthi kaschith
AhO! Janaanaam vyasanaabhi mukhyam //
Meaning:
?Though everyone has the capacity to call aloud the names of the Lord like Anantha. VaikunTa, Mukunda, KrishNa, Govinda, DaamOdara, Maadhava, how come they do not but find steeped in worldly sufferings.
What a tragedy! What a wonder!?
.
======================================================================
1. TIRUNAKSHATRAM OF KULASEKARA AZHWAR
A SUPPLEMENT ON ?MUKUNDAMALA?
- (Anbil Ramaswamy)
Your kind attention is invited to the article on the life and work of the Azhwar ?PerumaaL Tirumozhi? ? vide Sl. 141 dated 12th March 2001 in Sri Ranga Sri? archives.
It is rather rare for the Tirunakshatram and the thithi to synchronize on the same day. This year it falls exactly on "Sukla Paksha Dvaadasi" and "Punarvasu Nakshatram" in the month of Masi.
We give below a supplementary write up of the Azhwar?s other work viz., ?Mukundamala?. It is believed that Kulasekara Azhwar composed ?Mukunda Maala? in Sanskrit besides his famous ?PermaaL Tirumozhi?. Tritheeya Parakaala BrahmaTantra Swami has authenticated this fact in his ?Guru Parampara Prabhaavam? saying that it is the same Azhwar who gave us PerumaaL Tirumozhi in chaste Tamizh also gave us this ?Mukunda maala? in classic Sanskrit. This is also confirmed in ?Periya TirumuDi aDaivu? of Sri kandaaDai Naayan of Tennacharya Parampara. There is every reason to believe this because, the sentiments expressed, the style exhibited and the syntax employed echo those in the Tamizh Prabandham.
There are 40 Slokas in this. Every Slokam is a gem by itself. Let us savor a few of these by way of honoring the Great Azhwar on his Tirunakshatram day today.
Slokam 3:
Mukunda! Moordhnaa praNipathya yaachE
Bhavantham yEkaantham iyantham artham /
Avismriti: tvad CharaaNaaravindE
BhavE bhavE mE asthu bhavath prasaadaath //
Meaning
?Hey! Mukunda!
- I bow my head and beg of you just this one thing only.
- Please bless me to never ever forget your feet in every life that I may take?
Slokam 4:
Naaham vandE thavacharaNayOr dvandvam advandva hEthO:
Kumbheepaakam gurumapi harE:!naarakam na apanEthum /
Ramyaa raamaa mriduthanulathaa nandanE na api ranthum
BhaavE bhaavE hrudaya bhavanE bhaavayEyam bhavantham //
Meaning
?Hey! HarE! Do you know why I surrender at your feet?
- Not for securing moksha
- Not for escaping the cruel hell of Kumbheepaakam
- Not for enjoying the company of celestial damsels in the Heavens.
But only for the boon that I should ever pay my homage?s to you seated in my heart?
Slokam 5:
Naasthaa dharmE na vasu nichayE naiva kaamOpabhOgE
Yath yath bhavyam bhavathu bhagavan! Poorva karma anuroopam /
Yethath praarthyam mama bahumatham janma janmaantharEpi
Tvad paadaambhOruha yuga gathaa nischalaa bhaktir asthu //
Meaning
?Oh! Bhagavan!
- I have on attachment to Dharma.
- I have no desire to acquire heaps of wealth either.
- Whatever is predetermined in consequence of my prior karmas let them happen as ordained.
- The only thin I intensely desire is that however may lives I may have to take, grant me unswerving devotion at your lotus feet?
Slokam 7:
KrishNa! Tvadeeya pada pankaja panjaraantha
Madhyaiva mE visathu maanasa raaja hamsa: /
PraaNa prayaaNa samayE kapa-vaatha- piththai:
KanTaavarOdhna vidhou smaraNam kutha: thE //
Meaning
?Oh! KrishNa!
- Let the royal swan of my mind gain entry into the cage of your lotus feet HERE and NOW!
- This is because, how can your remembrance dawn on me at the time of death, when the throat gets choked with phlegm, rheumatism and bilious afflictions??
Slokam 16:
JihvE !keerthaya Kesavam muraripum chEtO: bhaja Sreedharam
paaNI dvandva! Samarchaya achyutha kathaa: srOtradvaya! Tvam sruNu /
KrishNam lOkaya Lochana dvaya! HarEr gachcha angriyugam aalayam
Jigra! GraaNa mukunda paada thuLaseem moordhan nama adhOkshajam //
Meaning
- Oh! My tongue! Always recite Kesava?s name.
- Oh! My mind! Always contemplate on Muraari
- Oh! My hands! Always offer worship to Sreedhara
- Oh! My ears! Always listen to the stories of Achyutha
- Oh! My eyes! Always see KrishNa everywhere
- Oh! My nose! Always smell the fragrance of the holy basil at the feet of Mukunda
- Oh! My head! Always bow to Lord Vishnu (adhOkshaja)?
Slokam 21:
Hey! Gopaalaka! Hey! Krupaa jalanidhE! Hey! Sindhu KanyaapathE!
Hey! Kamsaanthaka! Hey! GajEndra karuNaa paareeNa! Hey! Maadhava!
Hey! Raamaanuja! Hey! Jagatraya GurO! Hey! PuNDareekaaksha! Maam
Hey! Gopee jana naatha! Paalaya param jaanaami na tvaam vinaa!
Meaning:
- Hey! Gopaala! Ocean of mercy!
- Hey! Spouse of the daughter of the Ocean (Lakshmi)!
- Oh! The One who destroyed Kamsa!
- Oh! The One who saved GajEndra! Maadhava! Raamaanuja! (Here, younger brother of Balarama)
- Oh! Preceptor of all the three worlds!
- Oh! Lotus eyed Lord!
- Oh! Lord of the Gopis! I do not know anyone other than you.
Please protect me?
In the next 3 slokas, Azhwar describes how the Lord is the gem (MaNi), the magical hymn (mantram) and medicine (Oushadam).
Slokam 22:
Bhaktha apaaya- bhujanga- gaaruDa maNi, trailOkhya rakshaa MaNi
Gopee lochana-chaataka ambuda MaNi, Soundarya MaNi: /
Ya: kaanthaa MaNi RukmiNi ghana kucha dvandvaika bhooshaa MaNi
SrEyO Deva Sikhaa MaNi: disathu na: Gopaala chooDaa MaNi: //
Meaning
?Lord KrishNa is like
- the green emerald that instills fear in the heart of snakes that take the form of sufferings of great Bhaktas;
- the gem that protects the three worlds
- the rain bearing cloud like gem to the eyes of Gopis who look up to it like the Chaataka bird
- the gem bearing the stamp of supreme pulchritude
- the gem that adorns the chest of His darling RukmiNi
Let this crown jewel of KaNNa grant us welfare of every kind?
Slokam 23:
satrus chEtaika mantram, sakalam upanishad vaakhya sampoojya mantram
Samsaara uddhaara mantram, samupachita thamas sanga niryaaNa mantram/
Sarvaiswaryaka mantram, vyasana bhujaga sandashTa santhraaNa mantram
JihvE Sree KrishNa mantram japa japa sathatam janma saapalya mantram //
Meaning:
Oh! My tongue! This ?Sree KrishNa mantram? is -
- the one that can destroy all that is hostile to our interests
- the one that is praised in the Upanishads
- the one that can help us cross the Ocean of Samsaara
- the one that dispels all our ignorance
- the one that bestows all that is auspicious
- the one that neutralizes the venom of all sufferings
- the one that bestows the real objective of life
So, please always go on incessantly reciting this ?Sree KrishNa mantram?
Slokam 24:
VyaamOha prasama Oushadam, Muni manO vrithi pravrithi Oushadam
DaithyEndra aarthikara Oushadam, thrijagathaam sanjeevanaika Oushadam/
Bhakthyaantha hitha Oushadam, Bhava bhaya pradhvamsanaika Oushadam
SrEya: praapthi kara Oushadam Piba mana: Sree KrishNa Divya Oushadam//
Meaning
?Oh! My mind! Drink this medicine called ?Sree KrishnNa Oushadam?
- This will clear all your worldly hallucinations
- This medicine is turned the minds of Sages towards the Lord
- This medicine torments the evil minded Rakshasas
- This medicine rejuvenates the lives in all the three worlds
- This medicine bestows all that is good and desired by devotees
- This medicine will make all your dreams of prosperity come true?
Slokam 27:
Majjanmana: phalam idam Madhu KaiTabhaarE
Math praarthaneeyam madh anugraha yEsha yEva /
Tvat brithya brithya-
Brithyasya brithya iti maam smara Loka naatha //
Meaning:
?Oh! Lord who destroyed the asuras called Madhu and KaiTabha!
- The only fruit I desire for having taken this life is this.
- And, this is what you have to grant me without fail.
- Oh! Lord of the world!
- You should remember me as the servant of the servant of the servant of yours down at the seventh rung of the ladder of your servants?
Slokam 33:
KrishNO rakshathu nO jagatraya guru KrishNam namasyaami aham
KrishNena amaara SatravO vinihatha: KrishNaaya thubhyam nama: /
KrishNaadEva samuthitham jagad idam KrishNasya daasOmi aham
KrishNE tishTathi sarvam etad akhilam Hey! KrishNa Rakshasva maam //
Meaning
? KrishNa, the Lord of the three worlds-May He protect us.
- For KrishNa, do I bow my head
- By KrishNa were killed the enemies of the celestials
- From KrishNa arose this world
- To KrishNa, I am a servant
- In KrishNa, everyone and everything subsist
- Hey! KrishNa! Protect me?
It will be seen that in this verse, the Azhwar has employed the word ?KrishNa? in all the 8 case endings of Sanskrit grammar viz.,
Nominative: KrishNa:
Accusative: KrishNam
Instrumental: KrishNEna
Dative: KrishNaaya
Ablative: KrishNaath
Genitive: KrishNasya
Locative: KrishNE
Vocative: Hey! KrishNa!
Slokam 37:
Anantha VaikunTa mukunda KrishNa
Govinda DaamOdara MadhavEthi /
Vakthum samarthOpi na vakthi kaschith
AhO! Janaanaam vyasanaabhi mukhyam //
Meaning:
?Though everyone has the capacity to call aloud the names of the Lord like Anantha. VaikunTa, Mukunda, KrishNa, Govinda, DaamOdara, Maadhava, how come they do not but find steeped in worldly sufferings.
What a tragedy! What a wonder!?
.
Friday, February 23, 2007
Period of Krishna
Adayen
"billion year old Sanatana Dharma" - I wish this fact is proven once and
for all to the public including so called 'scientists'
I wish to narrate a small story in this regard!
I was at Visakha patnam (A.P) and by chance attended a seminar on
archeology of Dwaraka. The scientists were describing in detail about the
city they discovered at the mouth ofArabian Sea The subject was quirw
absorbing except when they came to the date! They dated as 1500 B.C. Then
I asked "From what I understand Krishna died apparently in3102 B.C. per
the position of the stars. Dwarka was supposed to have gone under the
waters around that time. Youare dating it over a millineum later?"
The scientist(s) replied, "Sorry, but if my dates do not coincide with
those accepted by the West, our articles will not be published. So, we
fudged the data."
That is my story!
Gopi Chari
Ref: [SriRangaSri] Presenting Sri Vaishnavism in American Schools, Gopi Chari
"billion year old Sanatana Dharma" - I wish this fact is proven once and
for all to the public including so called 'scientists'
I wish to narrate a small story in this regard!
I was at Visakha patnam (A.P) and by chance attended a seminar on
archeology of Dwaraka. The scientists were describing in detail about the
city they discovered at the mouth ofArabian Sea The subject was quirw
absorbing except when they came to the date! They dated as 1500 B.C. Then
I asked "From what I understand Krishna died apparently in3102 B.C. per
the position of the stars. Dwarka was supposed to have gone under the
waters around that time. Youare dating it over a millineum later?"
The scientist(s) replied, "Sorry, but if my dates do not coincide with
those accepted by the West, our articles will not be published. So, we
fudged the data."
That is my story!
Gopi Chari
Ref: [SriRangaSri] Presenting Sri Vaishnavism in American Schools, Gopi Chari
Kirishna Ashtakam by Vallabhacharya
कृष्णाष्टकं २ ..
(वल्लभाचार्य)
कृष्ण प्रेममयी राधाRadha is filled with Krishna's love,
राधा प्रेममयो हरिः . Krishna is filled with Radha's love;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 1
कृष्णस्य द्रविणं राधाRadha is the wealth of Krishna,
राधायाः द्रविणं हरिः . Krishna is the wealth of Radha;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 2
कृष्ण प्राणमयी राधाRadha is filled with Krishna's life,
राधा प्राणमयो हरिः . Krishna is filled with Radha's life;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 3
कृष्ण द्रवामयी राधाRadha is filled with Krishna's essence,
राधा द्रवामयो हरिः . Krishna is filled with Radha's essence;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 4
कृष्णगेहे स्थितां राधाRadha's abode is Krishna's home,
राधागेहे स्थितो हरिः . Krishna's abode is Radha's home;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 5
कृष्णचित्ता स्थितां राधाRadha resides in the mind of Krishna,
राधाचित्त स्थितो हरिः . Krishna resides in the mind of Radha;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 6
नीलाम्बरा धरा राधाRadha is clad in garments of blue,
पीताम्बरा धरो हरिः . Krishna is clad in garments of yellow;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 7
वृन्दावनेश्वरी राधौRadha is the Queen of Brindavana,
कृष्णो वृन्दावनेश्वरः . Krishna is the King of Brindavana;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 8
.. इति श्री वल्लभाचार्यकृतं कृष्णाष्टकं संपूर्णम् ..
(वल्लभाचार्य)
कृष्ण प्रेममयी राधाRadha is filled with Krishna's love,
राधा प्रेममयो हरिः . Krishna is filled with Radha's love;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 1
कृष्णस्य द्रविणं राधाRadha is the wealth of Krishna,
राधायाः द्रविणं हरिः . Krishna is the wealth of Radha;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 2
कृष्ण प्राणमयी राधाRadha is filled with Krishna's life,
राधा प्राणमयो हरिः . Krishna is filled with Radha's life;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 3
कृष्ण द्रवामयी राधाRadha is filled with Krishna's essence,
राधा द्रवामयो हरिः . Krishna is filled with Radha's essence;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 4
कृष्णगेहे स्थितां राधाRadha's abode is Krishna's home,
राधागेहे स्थितो हरिः . Krishna's abode is Radha's home;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 5
कृष्णचित्ता स्थितां राधाRadha resides in the mind of Krishna,
राधाचित्त स्थितो हरिः . Krishna resides in the mind of Radha;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 6
नीलाम्बरा धरा राधाRadha is clad in garments of blue,
पीताम्बरा धरो हरिः . Krishna is clad in garments of yellow;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 7
वृन्दावनेश्वरी राधौRadha is the Queen of Brindavana,
कृष्णो वृन्दावनेश्वरः . Krishna is the King of Brindavana;
जीवनेन धने नित्यंIn life it is the only wealth,
राधाकृष्ण गतिर्मम .. Radha and Krishna-- they are my refuge. 8
.. इति श्री वल्लभाचार्यकृतं कृष्णाष्टकं संपूर्णम् ..
Krishna Ashtakam by Sankaracharya
कृष्णाष्टकं ..
श्री कृश्न जन्माष्टमी
नित्यानन्दैकरसं सच्चिन्मात्रं स्वयंज्योतिः .
पुरुषोत्तममजमीशं वन्दे श्रीयादवाधीशम् ..
I adore Krishna, the Supreme Person, the Unborn
Lord, the Self-effulgent One, the Supreme Lord of
the descendents of Yadu, Whose nature is that of
existence and consciousness, and Whose essence is
entirely that of eternal bliss.
From Prabodha sudhAkara of shrii shankarAchArya
The birthday of shrii Krishna is usually taken to be the
Shravana Krishna Ashtami, but is sometimes assigned to
the month Bhadrapada, especially in Northern India.
According to traditional sources, the Janmashtami is
observed on the day when the ashtami tithi occurs at
midnight . If the ashtami tithi AND the Rohini nakshatra
occur on the same day, then the observance is considered
to be doubly sacred; otherwise the observance is held on
the day on which the ashtami prevails at midnight.
The vrata mainly consists of fasting, spending the whole
night in the worship of Krishna, reciting hymns of praise and
Krishna's pastimes, reciting prayers from the Bhagavata,
offering arghya to Krishna, and the parana or the ceremonial
breaking of the fast . The next day is celebrated as
Krishna Jayanti.
Celebrations are held on a grand scale in all Krishna
temples, especially the ones in Vrindavan, Mathura
(Uttar Pradesh), Dvaraka (Gujarat), and other regionally
famous temples.
Although, the great Vedantin Adi shankara preached the
path of knowledge (Jnana), fiercely criticizing and
routing various schools of philosophy, he did not decry
the path of devotion (Bhakti). On the contrary, one is able
to discern from his writings that he had a soft-corner
for Bhakti . shankara did not only believe in the efficacy of
Bhakti in the realization of Brahman, but he also actually
composed many stotras or hymns in praise of Vishnu, Shiva,
Devi, Ganapati, Skanda, etc.
One such hymn is the shrii Krishna Ashtaka or eight verses in
praise of shrii Krishna . This stotra, like many of shankara's
stotras, has a musical effect and may be easily set to
music . It is, therefore, recommended that the stotra be
sung, not just recited . For Lord Vishnu has promised to
be present wherever His devotees sing His glories.
% end of
यत्र गायन्ति मद्भक्ताः तत्र तिष्ठामि नारद .
श्री कृष्णाष्टक -शंकर भागवतपाद
भजे व्रजैकमण्डनं समस्तपापखण्डनं
स्वभक्तचित्तरंजनं सदैव नन्दनन्दनम् .
सुपिच्छगुच्छमस्तकं सुनादवेणुहस्तकं
अनंगरंगसागरं नमामि कृष्णनागरम् .. १..
I worship the naughty Krishna, the sole ornament of Vraja,
Who destroys all the sins (of His devotees),
Who delights the minds of His devotees, the joy of Nanda,
Whose head is adorned with peacock feathers, Who holds
a sweet-sounding flute in His hand, and Who is the ocean of
the art of love.
मनोजगर्वमोचनं विशाललोललोचनं
विधूतगोपशोचनं नमामि पद्मलोचनम् .
करारविन्दभूधरं स्मितावलोकसुन्दरं
महेन्द्रमानदारणं नमामि कृष्णावारणम् .. २..
I bow to Krishna Who rid Kama deva of his pride, Who has
beautiful, large eyes, Who takes away the sorrows of the
Gopas (cowherds), the lotus-eyed One . I bow to Krishna
Who lifted the (Govardhana) hill with His hand, Whose
smile and glance are extremely attractive, Who destroyed
the pride of Indra, and Who is like the King of elephants.
कदम्बसूनकुण्डलं सुचारुगण्डमण्डलं
व्रजांगनैकवल्लभं नमामि कृष्णदुर्लभम् .
यशोदया समोदया सगोपया सनन्दया
युतं सुखैकदायकं नमामि गोपनायकम् .. ३..
I bow to that Krishna Who wears earrings made of Kadamba
flowers, Who has beautiful cheeks, Who is the only darling
of the Gopikas of Vraja, and Who is very difficult to attain
(by any means other than Bhakti). I bow to Krishna Who is
accompanied by Gopas (cowherds), Nanda, and an overjoyed
Yashoda,Who gives (His devotees) nothing but happiness, and
Who is the Lord of the Gopas.
सदैव पादपंकजं मदीय मानसे निजं
दधानमुक्तमालकं नमामि नन्दबालकम् .
समस्तदोषशोषणं समस्तलोकपोषणं
समस्तगोपमानसं नमामि नन्दलालसम् .. ४..
I bow to the son of Nanda, Who has placed His lotus feet
in my mind and Who has beautiful curls of hair . I adore
Krishna Who removes all defects, Who nourishes all the
worlds and Who is desired by all the Gopas and Nanda.
भुवो भरावतारकं भवाब्धिकर्णधारकं
यशोमतीकिशोरकं नमामि चित्तचोरकम् .
दृगन्तकान्तभंगिनं सदा सदालिसंगिनं
दिने दिने नवं नवं नमामि नन्दसम्भवम् .. ५..
I bow to Krishna Who relieves the burden of the earth
(by vanquishing innumerable demons and other evil forces),
Who helps us cross the ocean of miseries, Who is the son
of Yasoda, and Who steals the hearts of everyone . I bow to
Nanda's son Who has extremely attractive eyes, Who is always
accompanied by saintly devotees, and Whose (pastimes and form)
appear newer and newer, day by day.
गुणाकरं सुखाकरं कृपाकरं कृपापरं
सुरद्विषन्निकन्दनं नमामि गोपनन्दनम् .
नवीनगोपनागरं नवीनकेलिलम्पटं
नमामि मेघसुन्दरं तडित्प्रभालसत्पटम् .. ६..
Krishna is the repository of all good qualities, all
happiness, and grace . He destroys the enemies of the gods
and delights the Gopas . I bow to the mischievous cowherd
Krishna, Who is attached to His exploits, which (appear)
new (every day), Who has the handsome complexion of a
dark cloud, and Who wears a yellow garment (pItAmbara)
that shines likes lightning.
समस्तगोपनन्दनं हृदम्बुजैकमोदनं
नमामि कुंजमध्यगं प्रसन्नभानुशोभनम् .
निकामकामदायकं दृगन्तचारुसायकं
रसालवेणुगायकं नमामि कुंजनायकम् .. ७..
Krishna delights all the Gopas and (plays with them)
in the center of the grove (kunja). He is appears as
resplendent and pleasing as the sun and causes the
lotus that is the heart (of the devotee) to blossom
with joy . I bow to that Lord of the grove of creepers
Who completely fulfills the desires (of the devotees),
Whose beautiful glances are like arrows, and Who plays
melodious tunes on the flute.
विदग्धगोपिकामनोमनोज्ञतल्पशायिनं
नमामि कुंजकानने प्रव्रद्धवन्हिपायिनम् .
किशोरकान्तिरंजितं दृअगंजनं सुशोभितं
गजेन्द्रमोक्षकारिणं नमामि श्रीविहारिणम् .. ८..
Krishna lies down on the bed that is the minds of the
intelligent Gopis who always think of Him . I adore Him
Who drank the spreading forest-fire (in order to
protect the cowherd community). I bow to Krishna Who has
eyes which are made attractive by His boyhood charm and
a black unguent (anjan), Who liberated the elephant
Gajendra (from the jaws of the crocodile), and Who is the
consort of Lakshmi (shrii).
यदा तदा यथा तथा तथैव कृष्णसत्कथा
मया सदैव गीयतां तथा कृपा विधीयताम् .
प्रमाणिकाष्टकद्वयं जपत्यधीत्य यः पुमान
भवेत्स नन्दनन्दने भवे भवे सुभक्तिमान .. ९..
O Lord Krishna! Please bless me so that I may sing your
glories and pastimes, regardless of the position I am in.
Anyone who studies or recites these two authoritative ashtakas
will be blessed with devotion to Krishna in every rebirth.
इति श्रीमच्छंकराचार्यकृतं श्रीकृष्णाष्टकं सम्पूर्णम् ..
श्री कृष्णार्पणमस्तु ..
श्री कृश्न जन्माष्टमी
नित्यानन्दैकरसं सच्चिन्मात्रं स्वयंज्योतिः .
पुरुषोत्तममजमीशं वन्दे श्रीयादवाधीशम् ..
I adore Krishna, the Supreme Person, the Unborn
Lord, the Self-effulgent One, the Supreme Lord of
the descendents of Yadu, Whose nature is that of
existence and consciousness, and Whose essence is
entirely that of eternal bliss.
From Prabodha sudhAkara of shrii shankarAchArya
The birthday of shrii Krishna is usually taken to be the
Shravana Krishna Ashtami, but is sometimes assigned to
the month Bhadrapada, especially in Northern India.
According to traditional sources, the Janmashtami is
observed on the day when the ashtami tithi occurs at
midnight . If the ashtami tithi AND the Rohini nakshatra
occur on the same day, then the observance is considered
to be doubly sacred; otherwise the observance is held on
the day on which the ashtami prevails at midnight.
The vrata mainly consists of fasting, spending the whole
night in the worship of Krishna, reciting hymns of praise and
Krishna's pastimes, reciting prayers from the Bhagavata,
offering arghya to Krishna, and the parana or the ceremonial
breaking of the fast . The next day is celebrated as
Krishna Jayanti.
Celebrations are held on a grand scale in all Krishna
temples, especially the ones in Vrindavan, Mathura
(Uttar Pradesh), Dvaraka (Gujarat), and other regionally
famous temples.
Although, the great Vedantin Adi shankara preached the
path of knowledge (Jnana), fiercely criticizing and
routing various schools of philosophy, he did not decry
the path of devotion (Bhakti). On the contrary, one is able
to discern from his writings that he had a soft-corner
for Bhakti . shankara did not only believe in the efficacy of
Bhakti in the realization of Brahman, but he also actually
composed many stotras or hymns in praise of Vishnu, Shiva,
Devi, Ganapati, Skanda, etc.
One such hymn is the shrii Krishna Ashtaka or eight verses in
praise of shrii Krishna . This stotra, like many of shankara's
stotras, has a musical effect and may be easily set to
music . It is, therefore, recommended that the stotra be
sung, not just recited . For Lord Vishnu has promised to
be present wherever His devotees sing His glories.
% end of
यत्र गायन्ति मद्भक्ताः तत्र तिष्ठामि नारद .
श्री कृष्णाष्टक -शंकर भागवतपाद
भजे व्रजैकमण्डनं समस्तपापखण्डनं
स्वभक्तचित्तरंजनं सदैव नन्दनन्दनम् .
सुपिच्छगुच्छमस्तकं सुनादवेणुहस्तकं
अनंगरंगसागरं नमामि कृष्णनागरम् .. १..
I worship the naughty Krishna, the sole ornament of Vraja,
Who destroys all the sins (of His devotees),
Who delights the minds of His devotees, the joy of Nanda,
Whose head is adorned with peacock feathers, Who holds
a sweet-sounding flute in His hand, and Who is the ocean of
the art of love.
मनोजगर्वमोचनं विशाललोललोचनं
विधूतगोपशोचनं नमामि पद्मलोचनम् .
करारविन्दभूधरं स्मितावलोकसुन्दरं
महेन्द्रमानदारणं नमामि कृष्णावारणम् .. २..
I bow to Krishna Who rid Kama deva of his pride, Who has
beautiful, large eyes, Who takes away the sorrows of the
Gopas (cowherds), the lotus-eyed One . I bow to Krishna
Who lifted the (Govardhana) hill with His hand, Whose
smile and glance are extremely attractive, Who destroyed
the pride of Indra, and Who is like the King of elephants.
कदम्बसूनकुण्डलं सुचारुगण्डमण्डलं
व्रजांगनैकवल्लभं नमामि कृष्णदुर्लभम् .
यशोदया समोदया सगोपया सनन्दया
युतं सुखैकदायकं नमामि गोपनायकम् .. ३..
I bow to that Krishna Who wears earrings made of Kadamba
flowers, Who has beautiful cheeks, Who is the only darling
of the Gopikas of Vraja, and Who is very difficult to attain
(by any means other than Bhakti). I bow to Krishna Who is
accompanied by Gopas (cowherds), Nanda, and an overjoyed
Yashoda,Who gives (His devotees) nothing but happiness, and
Who is the Lord of the Gopas.
सदैव पादपंकजं मदीय मानसे निजं
दधानमुक्तमालकं नमामि नन्दबालकम् .
समस्तदोषशोषणं समस्तलोकपोषणं
समस्तगोपमानसं नमामि नन्दलालसम् .. ४..
I bow to the son of Nanda, Who has placed His lotus feet
in my mind and Who has beautiful curls of hair . I adore
Krishna Who removes all defects, Who nourishes all the
worlds and Who is desired by all the Gopas and Nanda.
भुवो भरावतारकं भवाब्धिकर्णधारकं
यशोमतीकिशोरकं नमामि चित्तचोरकम् .
दृगन्तकान्तभंगिनं सदा सदालिसंगिनं
दिने दिने नवं नवं नमामि नन्दसम्भवम् .. ५..
I bow to Krishna Who relieves the burden of the earth
(by vanquishing innumerable demons and other evil forces),
Who helps us cross the ocean of miseries, Who is the son
of Yasoda, and Who steals the hearts of everyone . I bow to
Nanda's son Who has extremely attractive eyes, Who is always
accompanied by saintly devotees, and Whose (pastimes and form)
appear newer and newer, day by day.
गुणाकरं सुखाकरं कृपाकरं कृपापरं
सुरद्विषन्निकन्दनं नमामि गोपनन्दनम् .
नवीनगोपनागरं नवीनकेलिलम्पटं
नमामि मेघसुन्दरं तडित्प्रभालसत्पटम् .. ६..
Krishna is the repository of all good qualities, all
happiness, and grace . He destroys the enemies of the gods
and delights the Gopas . I bow to the mischievous cowherd
Krishna, Who is attached to His exploits, which (appear)
new (every day), Who has the handsome complexion of a
dark cloud, and Who wears a yellow garment (pItAmbara)
that shines likes lightning.
समस्तगोपनन्दनं हृदम्बुजैकमोदनं
नमामि कुंजमध्यगं प्रसन्नभानुशोभनम् .
निकामकामदायकं दृगन्तचारुसायकं
रसालवेणुगायकं नमामि कुंजनायकम् .. ७..
Krishna delights all the Gopas and (plays with them)
in the center of the grove (kunja). He is appears as
resplendent and pleasing as the sun and causes the
lotus that is the heart (of the devotee) to blossom
with joy . I bow to that Lord of the grove of creepers
Who completely fulfills the desires (of the devotees),
Whose beautiful glances are like arrows, and Who plays
melodious tunes on the flute.
विदग्धगोपिकामनोमनोज्ञतल्पशायिनं
नमामि कुंजकानने प्रव्रद्धवन्हिपायिनम् .
किशोरकान्तिरंजितं दृअगंजनं सुशोभितं
गजेन्द्रमोक्षकारिणं नमामि श्रीविहारिणम् .. ८..
Krishna lies down on the bed that is the minds of the
intelligent Gopis who always think of Him . I adore Him
Who drank the spreading forest-fire (in order to
protect the cowherd community). I bow to Krishna Who has
eyes which are made attractive by His boyhood charm and
a black unguent (anjan), Who liberated the elephant
Gajendra (from the jaws of the crocodile), and Who is the
consort of Lakshmi (shrii).
यदा तदा यथा तथा तथैव कृष्णसत्कथा
मया सदैव गीयतां तथा कृपा विधीयताम् .
प्रमाणिकाष्टकद्वयं जपत्यधीत्य यः पुमान
भवेत्स नन्दनन्दने भवे भवे सुभक्तिमान .. ९..
O Lord Krishna! Please bless me so that I may sing your
glories and pastimes, regardless of the position I am in.
Anyone who studies or recites these two authoritative ashtakas
will be blessed with devotion to Krishna in every rebirth.
इति श्रीमच्छंकराचार्यकृतं श्रीकृष्णाष्टकं सम्पूर्णम् ..
श्री कृष्णार्पणमस्तु ..
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