WRITTEN BY R. NANJAPPA                        

Post No. 8096

Date uploaded in London – – –  3 June 2020   

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog. Thanks for your great pictures.

SRI TYAGARAJA-25,               Prayer and Petition-1

As a bhakta, Tyagaraja was soaked in the tradition of true devotion- ie bhakti for its own sake, as an end in itself, and not as a means to any other end. He never sought any boons, and he had strong views on the subject. But before we go to that, we must see what our scriptures say on the subject, so that we may truly appreciate the stand of Tyagaraja.

Booming Boon business!

Our  Itihasa- Puranas contain many interesting features, which most of us do not think much about, in our preoccupation with the main stories. One of them is that many characters from all categories- humans- commoners and kings alike, Asuras, Rakshasas,etc undertake severe penance and other hardships, to please various Deities or acquire some powers. When the Deities appear before them ( they invariably do, soon or late), they seek and obtain boons. And they get damned by these very boons!.

The stories of Visvamitra, Kunti, many kings and asuras are well known. Dasaratha got into difficulty by granting boons to Kaikeyi, but even then his habit of offering to grant boons did not end. When he makes his appearance from Swarga towards the end, he again asks them what boons they want! 

Seeking or granting boons seems to have been a booming business! It seems even God was aware of this trend or tendency! Whenever He or She appeared, they would on their own accord tell the people to ask for boons!

This has percolated down to our popular religious practice. Almost every stotra has a portion containing phalasruti- detailing what benefit would flow out of its recital or japa! So much so, popular religion is no more than a system of prayers, followed by  petitions! (Oh, our old Congress leaders before Sri Aurobindo and Tilak just believed in this national pastime-prayer and petition , but to the British governmentt!)

The Katha Upanishad deals with three boons granted by Yama on his own to Nachiketas, who is but a boy. But Nachiketas only uses them for his enlightenment, in fact to know the mystery behind death. Yama tempts him with many worldly pleasures, and tries to dissuade him from knowing this ultimate mystery, but has to yield in the end.This is in fact the second defeat for Yama at the hand of mortals. Savitri had outwitted him earlier, to get her husband back to life!  ( In the case of Markandeya, it was Lord Siva who dealt with Yama).

Dhruva
Bhagavata has two stories containing child stars- Dhruva and Prahlada. Both are instructive in their different ways.

Dhruva was prevented from sitting on  the lap of his father King Uttanapada by his stepmother, saying that he should have been born as her son to claim that privilege. Deeply stung, and dejected, he is instructed by his mother to worship Lord Vasudeva, telling him how his ancestors had done so and attained great worldly and spiritual gains. He goes to the forest to do penance, determined to attain an exalted status. Narada visits him there and  tells him that he was a mere child, should not feel hurt by the sense of honour or insult, take everything as the result of karma and return home. But Dhruva is not to be fooled, stands firm like a true kshatriya scion. Seeing his resolve, Narada is pleased and instructs him on how to undertake his penance, imparting him the mantra.Says Narada:

Paricharya Bhagavato   yaavatya: purvasevita:
Taa mantrahrudayenaiva prayunjyaan mantramurtaye
                                                      4.8.58
Our ancestors have worshipped Bhagavan in various ways.They have shown us different methods.. Following them, you must worship Bhagavan who is mantraswarupi with the mantra I have given you.

Evam kayena manasa vachasa cha manogatam
Paricharyamano  Bhagavan  bhaktimatparichryayaa

Pumsaamamaayinaam samyag bhajataam bhavavardhana:
Sreyo disadyabhimatam uaddharmaadishu dehinaam
                                                      4.8.59-60


Bhagavan  ever resides in the heart. When one worships Him, through body,mind and speech with intense devotion and love, Bhagavan intensifies his devotional spirit. He also grants the wishes of the devotee- dharma, artha, kama, moksha, etc.
Viraktaschendriyaratau bhaktiyogena bhuyasa
Tam nirantara bhavena bhaje taaddha vimuktaye. 4.8.61

If such a one develops detachment from worldly pleasures, and desires to attain Liberation, he should engage in worship with ceaseless Bhakti.

Dhruva undertakes his tapas accordingly . It becomes so intense by the sixth month that the whole world is shaken.
The Lord appears before him and says:

Vedaaham te vyavasitam hrudi rajanyabalak
Tat prayachchami                                  4.9.19

I know what is in your mind. I grant it to you ( though it is not easy to attain).

That is the eternal “Dhruva” state, which will be honoured even by the stars and the seven Rishis . He also grants Dhruva  the kingship in due course, and all the worldly enjoyments, saying that at the end of it all Dhruva will think of Bhagavan and attain Vaikunta from which there is no return.

In two remarkable passages, in the words of Sage Maitreya Bhagavatam records what exactly happened:

Soapi sankalpajan Vishno: 
Paadasevopa  saaditam
Prapya sankalpa nirvanam
Naatipreetobhyagaatpuram.             4.9.27

  Even though getting his desires fulfilled by worshipping the Feet of Bhagavan,  Dhruva did not feel really contented and returned to his city without feeling any sense of exuberant happiness ( which should have been the case, for one who had had darshan of Bhagavan)

Maatu: sapatnya vaagbaanair 
hrudi viddhastu taan smaran
Naichchan muktipater muktim 
Tasmaat taapamupeyivaan.              4.9.29

Dhruva was hurt by the words of his stepmother and was always keeping that in mind. So, even when Bhagavan appeared before him, he did not obtain the boon of Liberation. Now, having obtained Bhagavan’s darshan, the blemishes of his mind have disappeared and so he realised his fault and felt self-pity. 
Dhruva talks to himself:

Samadhina naika yatpadam
Vidu: Sanandaadaya oordhvaretasa:
Maasairaham shatbhir amushya paadayos-
Chaayaamupetyaapagata:pruthangmati:       .4.9.30

 Nitya Brahmachari Yogis like Sananda controlled their senses and due to the tapas performed in many births got to know the Feet of Bhagavan. But I got the shelter of the Lord’s feet in just six months. But my mind led astray by worldly thoughts, I have been shunted a long way off.

Aho padam amaanatmyam
manda bhagyasya pasyata
Bhavachchida: padamoolam
Gatvaayaache yadantavat.                           4.9.31

Oh What a pity! Look at my senselessness, which has caused this misfortune! I  directly got the Feet of Bhagavan which totally removes the bonds of this samsara, but I only desired a status which is after all impermanent!

Mayaitatpraarthitam vyartham chikitseva gataayushi
Prasadya jagadaatmaanam tapasa dushprasadanam
Bhavachchida mayacheaham bhavam bhagyavivarjita:
                                                                  4.9.34

Whatever I obtained  by pleasing the Lord who cannot be easily pleased by tapas and such means, is totally useless. My effort is useless, like nursing a corpse. Who can be so luckless like me? Bhagavan totally destroys all the bonds of this mundane existence, but I sought the same bonds! Oh, what a pity!

Thus we see that though Dhruva is celebrated and his achievement is not inconsiderable, yet it falls short of the ideal, and he is himself aware of it! That Bhagavan granted him Vaikunta is entirely due to His grace!

Prahlada

 Prahlada’s case is more interesting, and instructive in a different way. It is too well-known to require repetition here. He too gets instructed by Narada, but even before his birth, when he was a fetus in his mother’s womb! (This itself is a remarkable episode.

There Narada reveals that Prahlada was born with ‘divine sampath’ as we learn in the Gita, though in this case  he is the son of an asura!Please see Bhagavatam,7.7.) But the point is: the Lord appears before him and asks him to seek boons Bhagavan says:

Prahlada bhadra bhadram te

preetoham te asurottama

Varan vruneeshvaabhi matam

Kamapooroasmyaham nrunaam.                     7.9.52

Prahlada! You have attained all good things, May you be blessed in all ways. O the scion of the Asuras, I am very pleased to see you. It is My way to grant the wishes of people. Ask Me whatever boons you desire.

Mamapreenata ayushman  darsanam durlabham hi Me

Drushtva Mam na punarjantur atmanam taptum arhati.

O the one who has obtained long life! It is extremely difficult for one who has not pleased Me to have My darsanam. But after having got My darsanam, the jiva should not have any unfulfilled longing.                  7.9.53

Preenanti hyatha Mam dheera:

sarva bhavena saadhava:

Sreyas kama mahabhaga:

Sarvaasaam asishaam patim.                        7.9.54

I am the one to fulfil all desires. So the intelligent devotees who seek their welfare endeavour to please Me by all means.

Here, Narada says:

Evam pralobhyamaanoapi  vararlokabhralopanai:

Ekantitvad bhagavati naichchat tanasurottama:  7.9.55

Boons  tempt even  the great sadhakas. Though Bhagavan told him repeatedly that He would grant all boons, Prahlada, the best among the asuras, being intent on devotion without seeking returns, did not like the boons.

Bhaktiyogasya tat sarvamantaraayatayaarbhaga:

manyamaano Hrusheekesam smayamaana vuvaach ha.

                                                                         7.10.1

Even though Prahlada was but a child, since he knew that to obtain boons was an obstacle to the path of pure bhakti, he addressed Hrushikesa with a smile:

Prahlada says:

Maa maam pralobhayottyaa

aasaktam kameshu tairvarai:

Tatsanga bheeto nirvinno

mumukshutvaam upasrita:                    7,10.2

O Lord! I am without interest  or attachment  to any worldly pleasure since my birth. Please do not tempt me now with the offer of boons! I have taken refuge with you, in order to get free from all the troubles which arise out of the hosts of worldly desires. I dislike all such desires. They repel my mind.

Bhrutya lakshana jijnasur bhaktam 

kameshvachodayat

Bhavaan samsara bijeshu 

hrudaya grantishu prabho.                   7.10.3

O Prabho! You would like to test me to know whether  I  have got the characteristics of a real bhakta. That is why you are prompting me to ask for boons! Are not the boons desired only for the sake of worldly pleasures? Such desires further tighten the bonds of the heart, and entangle one in the cycle of birth and death.

Nanyatha teakhilaguro ghateta karunatmana:

Yasta aasisha aasaaste  na sa bhrutya:

sa vai vanik.                                     7.10.4

Lord! You are Unequalled. You are the Guru of the entire world. I think you are talking like this only to test me. I can’t think of any other reason. For, you are the embodiment of mercy. ( How then is it fair for you to offer to grant boons, to entangle devotees  further in the bonds of the world?) The one who seeks to fulfil his desires by asking for boons from you, is not your real devotee;no, not at all. He is just a trader, exchanging goods.

(This reminds us of the great words of the Gopis of Vraja that they are the unpaid servants of the Lord- ” asulka daasika:” Gopika Gitam; Bhagavatam 10.31.2)

Aasaasaano na vai bhrutya:

Swamin yaasisha atmana:

Na swami bhrutyata: 

Swamyamichchan yo  raati chasisha:      7.10.5

One who seeks favours from his master is not a true servant. Similarly, one who tries to fulfil his desires just for the sake of getting one’s work done, and to get the status of a master, is not a true master.

Aham tvakamastvad bhaktasvam 

cha swaamyanapasraya:

Naanyathehaava yorartho

Rajasevakayoriva                                   7.10.6

I am your nir-upadika bhakta ( not expecting anything from you). You are a Master who doesn’t want anything from anyone. The relationship between Raja (master) and servant subsists on the basis of some mutual benefit. But the relationship between You and me is not based on any such interest.

Yadi raaseesa me kaamaan 

varaamstvam varadarshabha

Kaamaaaam hrudya samroham 

Bhavatastu vrune varam                               7.10.7

Lord! You are the One who grants boons to even the boon-givers. If You desire that you must grant me some boon, you must only grant me this boon that the seed of desire never sprouts in my mind!

Indriyani mana: prana

Atma dharmo dhritir mati:

Hri sri teja: smriti:

satyam yasya nasyanti janmana                    7.10.8

(I seek this one boon because) Once the seed of desire sprouts in the mind, then the indriyas, manas, prana, body, adherence to dharma, firmness, contentment,buddhi, sense of shame, wealth, peace, memory, adherence to truth- all these will be totally destroyed.

Vimunchati yada kaamaan maanavo  manasi sthitaan

Tarhyeva pundarikaksha  bhagattvaya kalpate.    7.10.9

O the lotus-eyed One! Only when a man  totally removes all traces of desires from his mind, does he become fit to be called your devotee.

Bhagavan confers on Prahlada one boon: that Prahlada may enjoy the pleasures of the Asuras till the end of that kalpa, in order to please Him! But:

Katha madiya jushamaana: priyaastva-

Mavesya mamatmani santamekam

Sarveshu bhuteshvadhi  yajnameesam

Yajasva yogena cha karma hinvan.         7.10.12

Yajnas constitute My body. I reside within all jivas. Think of Me in your heart, without any sense of differentiation. Keep listening to My stories which are dear to you. Worship Me through all the karmas you perform. Offer the fruits of all karmas to Me. Through this, destroy the fruits of karmas yet to be performed.

Bhogena punyam kusalena papam

kalevaram kalajavena hitva

kirtim vishuddham  suraloka gitam

Vidaya Mameshyasi  mukta bandha:       7.10.13

By enjoying the pleasures of the world, destroy the result of your punya karmas. Destroy your sins by performing your karmas without desire or attachment. Shed your body which has resulted from your prarabda karma by the force of Time (Kala. ie the body will go when the time is up).

Thereafter, come and join Me. Your fame will be sung and celebrated  by the residents of Devaloka.

This is a longish quotation. But this section is  of the utmost practical significance for all sincere sadhakas. Many pauranikas relate the story of Dhruva and Prahlada but these slokas are not explained. We must bear them in mind before we see what Tyagaraja has to say on the subject. We may also note here how the secrets of Upasana have been revealed by the Lord Himself.

To be continued   …………………..

WRITTEN BY R. NANJAPPA                        

Post No. 8090

Date uploaded in London – – – 2 June 2020   

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog. Thanks for your great pictures.

SRI TYAGARAJA-24

Differences between Divine Forms

Saguna upasana and Avatara

Popular Hindu religion is mainly based on Saguna upasana- devotion to a divine form. And such forms abound.

An allied aspect is the concept of Avatara, which has been authoritatively explained in the Gita. It is a peculiarity that only Vishnu is believed to take Avatars. Other divinities do assume human forms and sport in the world among men, but they are not considered Avatars.

Though Brahman is the One ultimate Truth, It is considered under various names and forms for devotional purposes, as Iswara.. Ekam Sat, vipra: bahuda vadanti- the Truth is One, Sages call it variously is one of the most famous statements of the Veda.

 The most fundamental division is of Trinity, though only Vishnu and Siva are regularly worshipped. Then there is the cult of the Mother Goddess- Shakti. With the rise of the Bhagavata tradition, worship of Vishnu as such has receded into insignificance; the worship of the Avataras of Rama and Krishna constitute the backbone of popular Hinduism.

Siva himself constitutes a Trinity, with Ganapati and Subrahmanya.
Then there is Surya- the famous Savitru or Savita of the Veda.

Siva, Vishnu & Shakti

These six- Surya, Shiva, Vishnu, Shakti, Ganapati, Subrahamanya constitute the six main Deities for regular worship. Interestingly, each one is a favourite in different parts of the country! The Smartas worship all under the Panchayatana system of worship. But there are cults around each, and they engage in constant quarrel and denigration of each other. Acharya Sankara showed the Vedic base of all these Deities, and formalised them as “shanmatas” but the quarrels have not abated. The ones between Saivites and Sri Vaishnavites are notorious in the South, while the ones among Saivites, Saktas and Vaishnavites are well-known in Bengal. These followers would not even sit and dine together! Such things are seen even today, as when you read the literature of ISKCON, or  of any sectarian Saivite or Vaishnava Mutt. Any serious reader of such literature is most likely to develop distaste for all the deities! Such hatred among the sects was very common in the 19th century and we read in the life of Sri Ramakrishna how he tried to reconcile the quarelling sects. In fact, it is in this context that he talked about the unity of ‘matams’, as clarified by Holy Mother. It is sad that such attitudes still prevail.

Integration of Vedic and Puranik elements

The Smartas however continue with the integral approach. They are the ones who stick to  the real, original Vedic way, following the ‘Smritis”.  They have many Grama devatas, family deities, many Ishatadevatas, many Upasana murtis, many mantras for dhyana and japa, etc. But when it comes to any ritual act or worship based on Veda, (Vedic karma) the sankalpa starts with recalling 15 names of Vishnu, is done for the sake  of pleasing Parameshwara, and at the conclusion the fruits are surrendered to Narayana and the whole dedicated to Brahman! The very names of Rama and Krishna are uttered to ensure internal and external purity, and to infuse correct tithi, vara, nakshatra, etc, with divine power, no matter what else is done. No acharya or philosopher or intellectual has invented a better or simpler method to ensure unity in practice. This neatly dovetails Vedic and Puranic elements in nice ritual form. This also unifies Siva-Vishnu aspects in a single neat stream of actual daily  practice. In the orthodox South Indian bhajans, they utter an important shloka: Hari Narayana Durita Nivarana Paramananda Sadashiva Shankara!

Sri Tyagaraja was a Smarta. His chosen Deity was Rama, his mantra  for japa was Ramashadakshari. But he chose to reside in Tiruvaiyaaru, the hallowed kshetra of Panchanadisa Siva- the Lord of the Five rivers of the Cauvery Delta, a fact of which he was proud. And he was equally proud of his name Tyagaraja, the name of the presiding Deity -Siva-of Tiruvarur, where he was born, and which he has immortalised through every one of his kritis! Just for curiosity, contrast this with the fact that the Vishnu Sahasranama starts with the name “Visvam”, which is the name of Siva at Kashi; but have you come across any South Indian Sri Vaishnava Visishtadvaitin with the name Visvanath- though it is the first name in the Vishnu Sahasranama?

Tyagaraja accepted “Apat Sanyas” one day before his samadhi, from Paramahamsa Parivrajaka

Sri Brahmananda Swami- obviously hailing in the Smarta tradition!

Tyagaraja above sectarian distinctions

Sri Tyagaraja was totally above all such cult divisions, or distinctions,which he decried strongly. When he talks of that blessed soul who enjoys the bliss of reciting the Taraka nama of Rama, he mentions as his mark:

Daiva bhedamu leka    (Sukhi evvaro)

Without making distinctions between the different forms of God! This along with “satyamu dappaga”- without swerving from Truth. 

That is, a true devotee of Rama will not denigrate other Deities. After all, does not the very name Rama incorporate the essence of the names of both Vishnu and Siva? ( as we saw earlier)

Eeduleni malayamarutamuche
goodina Cauvery tatamandu….
Sivuru goru yogyamaina
Sundaramagupuramu dorakenanuchu

Eemahilo sogasaina chola
seemaiyandu varamaina Panchanada pura
dhamuni chentanu vasiyuntakai
nee madi nenchaga

(Muripemu galige gada, Rama)

O Rama!

Have you become proud that you got this beautiful place,on the shores of Cauvery, where the matchless (fragrant and cool) Southwind blows, which Lord Siva has of His own accord chosen for his sojourn? 

You made up your mind to reside in this Chola Desa, the most beautiful part of the world, in this excellent kshetra Tiruvaiyaaru, the abode of Lord Panchanadisa, to be just near to Him!  

We can easily see how gracefully Tyagaraja connects Rama and Siva! This is the ancient abode of Lord Siva, who is the presiding Deity of this place but Rama chooses the place to be near Him!

Sriman manasa kanaka peetamuna
chelaga jesi konivara Siva Rama
Nama kusuma mulache pujinche 
narajanmame janmamamu manasa

(Nama kusuma)

O mind! Establishing Rama in the beautiful pedestal of the heart, to worship Him with the flowers of the names of Siva and Rama- only such a birth is the real human birth!

We have already seen how in another kriti he talks of doing puja with both Tulasi and Bilva!

Siva Madhava bhedamujeyaka radu
Tyagaraja sakhuni marava radane Hari

(bhaktuni Charitramu) 

The devotee should not make distinction between Siva and Vishnu.
He should not forget Hari, the friend of Siva!

How do the devotees of one Form reconcile to other forms and avoid any hatred or dislike for them? The secret is the knowledge that all Forms are His- the One; they have chosen one for their convenience or  inclination. Whatever forms they see, they only think of their own chosen form!

Paradaivamula juchinantane 
bhavamandu neevai barageda
vaiyya

(Nee chittamu)

When I have darshan of other Deities, it is You who is appearing before my mind!

Puranapurushadagu Ramuniki ya-
purari kini neeku, rajadhari!
machcharana verencha radu
anu Tyagaraju

(karuna juda vamma-Todi)

This Tyagaraja declares that one should not make any distinction between Rama, the ancient one, Siva, the one who burnt the three puras, and you. (You, Rama and Siva are not different)

 This is a kriti Tyagaraja sang on Dharmasamvardhini, the consort of Panchanadisa at Tiruvaiyaaru! So, he takes the Siva-Vishnu abhedam a step higher, to include Shakti also. This whole kriti is very moving, for its devotional fervour.

Bhagavatulu Harinama kirtanamu
Baguga susvaramulato vinta
Ragamulanu yalapamu cheyuvai 
bhoga mulanu juchi
Nagabhushunudu  karunanidhiyai
Vegamu sakala sujana rakshanamuna
Jaka mukudai gorggala nosagu

(Muchchata Brahmadulaku)

Bhagavatas are singing Harinama Sankirtan , with correct swaras and elaborate alapana of the various Ragas. Observing this grandeur, the Lord wearing the serpents , the Ocean of Mercy, has become vigilant (eager) to bless all the good people quickly, and comes out grandly on His procession, declaring that he is the One who is going to fulfill the requests of the devotees.

This is a kriti on Panchanadisa (Lord Siva), describing the grandeur of the procession of the Deity through the streets of the town. The Bhagavatas are singing Harinama Sankirtan. Lord Siva is coming out eagerly to extend quick blessings! Can the non-difference between Siva and Vishnu be described more grandly or clearly?
In a kriti, “Nammakane mosa bodu”, Tyagaraja mentions Nataraja as worshipping Rama. But in another kriti, he talks of the two as one!

Deva Rama Rama Mahadeva Raghava!
Bhaavajarari rupa gelabhava paavanaava
Maha Sankara Karunakara
Nisamkaradruta sara
Bhaktavasankara danujaahava

Nissanka rasika Tyagaraja                    (Deva Rama)

O Rama! Mahadeva! Raghava! O of the form of Siva who burnt down Manmatha! One who explains everything through his dance! O the pure one! Save me.
O the Beneficial One! The fund of compassion! O the one bearing arrows in hand! O the one who has no doubt about subduing the enemies! O Rasika! Tyagaraja Deva!

This is a remarkable kriti. It celebrates Rama and Mahadeva as of one form!
We do not know to which Kshetra this kriti refers.

People have wondered that though Tyagaraja was born in Tiruvarur, and named after the Deity of that temple, not a single kriti on that kshetra or Deity has come down to us ( though he remembers Tyagaraja in every one). This kriti employs the phrase “Tyagaraja Deva” instead of the usual “Tyagaraja vinuta” . Taking this and other clues in this, Sri T.S Parthasarathy has  held that this is about Tiruvarur. 

As followers of the Vedic tradition, Hindus should eschew distinctions among different forms of Deities. Ishwara is one, his form for worship is chosen by people according to their taste. Why should they quarrel? Sri Tyagaraja has shown the way to enjoy the Form we adore, but also to find the unity.

Note:

Hindu sects quarrel about the forms of their Deities, which are many. But such quarrels are also common among both Christians and Muslims, even though they speak of one BooK, one Prophet and Only Begotten Son of God!  .There are more than 100 denominations among Christians,( based on organization and belief) and those belonging to one will not enter the Church of another. Non-Catholics will not use the Catholic Bible or accept their interpretation of dogma.There are more than 70 divisions among Muslims and they are always quarreling among themselves.There are divisions among Buddhists too. So, it seems to be a fact of our world that people easily find ways to differ from one another! ‘On the earth, the broken arcs”, declared Robert Browning! But our Tyagaraja is urging us to rise above narrow sectarian divisions. Devotion to our chosen deity should not involve dislike for other Forms.

–TO BE CONTINUED

tag – Sri Tyagaraja-24