Srivaishnava Network

An Achamanam is the simplest of Vaidika karmAs, yet none the less in importance than an AsvamEdha Yagyam. Its importance can be well realised when we note that it forms the prelude to all rituals. No vaidika karma can be begun without an Achamanam.

What is the role of this short, simple act? Its main function is to purify the body and the mind. One may ask: before performing any ritual, we usually bathe well, wear a pure cloth, and apply TirumaN to the forehead and at eleven other places in the body, and are as pure as can be. What indeed is the need for another purificatory act, however short or simple? The answer to this question lies in an analysis of the ritual of Achamanam.

The act consists of sipping water in a cupped palm thrice, to the accompaniment of the mantras “AchutAya nama:, AnantAya nama: and GovindAya nama:, with the PraNava preceding these nAmAs”, and thereafter touching twelve parts of the body with various fingers of the right hand and the palm, chanting twelve holy names of the Lord, all the while keeping the mind fixed on Him. Simple as it may sound, there are many do’s and don’ts relating to this function, some of which are enumerated here.

Some of the don’ts first- Achamanam in not to be done standing up, but always in the “KukkutAsanam” or a hen-like posture, sitting down with the soles of the feet firmly planted on the ground, the hands between the knees.

Achamanam is not to be done facing the west or the south, but always facing the east or the north. Achamanam should not be done with impure or falling water, as from a tap or rain, but usually with water from a river or tank, or from a vessel held in the left hand. When doing this in a river or tank, the left hand should be touching the water. It should not be performed casually, while speaking to others, wearing a shirt or footwear, with a covered head, with laughter etc., but with devotion, and with the consciousness that one is uttering the holy names of the Almighty, which purify and protect. Nor should it be done while wearing a “Pavithram”. While performing an achamanam, the pavithram should be kept in the gap between the right ear lobe and the head. This is perhaps meant to avoid the sharp ends of the pavithram hurting the eyes.

Though an Achamanam generally precedes all karmAs, there are specific mentions in the Smritis about the occasions that call for one. These are enumerated below:-

Immediately after waking up in the morning
After urination and other forms of excretion
After brushing one’s teeth
Before and after a bath
After wearing clothes
As a preliminary to all nitya and naimittika karmAs
(daily and occasional rituals) like Sandhyavandanam,
Brahmayagyam, Adharashakti tarpanam, VedAdhyayanam,
PitrutarpaNam, mantra japam,etc.
Before and after a meal
Speaking with or touching
Unsuitable persons
Before and after giving or accepting alms or donation
After sneezing, shedding tears or blood
Upon association with contact with women, blood, human
hair, fire, cows, cats, mice, refuse, etc.
Before and after crossing a river
The aforesaid are only indicative occasions for
Achamanam and not an exhaustive list.

It is not enough that water is sipped with the mantra- it must reach the heart, and not merely stop with the tongue, mouth or throat. This will be possible only if enough water is taken in the cupped hand. Smritis lay down that the quantum of water should be such that the “Masha” rEkhA in the palm is immersed. This water is to be conveyed into the mouth via the bottom of the palm, known as the “Brahma TIrttham”.

It is a measure of this act’s significance that the mantras accompanying it are acclaimed to be the holiest. The tirunAmAs Achyutha, Ananta, and Govinda are a panacea for all ills, and destroy all disease, however deep-rooted and serious, says Sage Vyasa-

“Achyuta Ananta Govinda nAma ucchAraNa bhEshajAt
nasyanti sakalA: rOgA: satyam satyam vadAmyaham”

These words come from the mouth of one of the most erudite, venerated sages, who was a master of the Scriptures and the author of the Brahma SutrAs, whose credibility is beyond question. The Achyuta nAmA indicates the Lord’s attachment to His devotees and His promise never to forsake them, especially in times of distress. It is significant that this tirumama has the akAra or the letter A at the very beginning, because the letter alone is considered very auspicious and symbolic of Emperuman (“akAra: Vishnu vAchaka:” “akArArtthO Vishnu:” etc.) The Ananta nAma describes Emperuman’s Paratvam or supremacy. He is limitless-unlimited by time, place or object (“dEsa, kAla, vastu paricchEda rAhityam”). He pervades all objects, and is present always at all places. Thus this sobriquet declares that the Lord is capable of protecting His devotees. The Govinda nAma indicates the Lord’s soulabhyam or accessibility. The omnipotent, omnipresent and omniscient Lord took birth in the midst of unlettered cowherds, sharing fully in their happiness and sorrow, stealing butter like an ordinary greedy mortal child and getting punished for it, etc. If the Lord were to be only supreme and inaccessible, He would not be of much succour to us. On the other hand, if He were to be accessible but not possess omnipotence, He wouldn’t be capable of protecting and preserving us. This unique combination of Paratvam and Soulabhyam makes Emperuman both capable of and inclined to rush to the rescue of souls in distress.

What better evidence of the efficacy of the Govinda nAma do we need, than the episode of the Damsel in Distress-Draupati. When she cried out “Govinda! PundarIkAksha!Raksha mAm sharanAgatAm” the Lord protected her modesty with bales of clothing appearing miraculously to overwhelm even the powerful DucchAsana, intent on disrobing her. Sri LokAchArya goes to the extent of saying:”Draupadikku Apatthil pudavai surandadu tirunAmam irE”( it is indeed the Govinda nAma that saved PanchAli’s modesty- by implication, this denies the credit for this act of protection to the Lord Himself, and ascribes the same to His tirunAmam). The Acharya says that Emperuman’s holy names are more powerful than He Himself is, lauding the comparative greatness of the “Vachaka”( the name) over that of the “VAchyam” ( the possessor of the name). Even when the Lord is too far away to protect us, His hallowed name, if it is on our tongue, will protect us immediately (“avan doorastthan AnAlum idu kiiti nindru udavum”). The combination of the Achyuta, Ananta and Govinda nAmAs has the effect of purifying us bodily and in spirit, of destroying all disease, whether of the body or the soul, of affording us constant protection, and washing away all sin, past, present and future. Thus it is out of their infinite mercy that the Maharshis who authored the various Smritis prescribed Achamanam as a prelude to and as a concluding act to all vaidika karmAs, and even to our daily ablutions.

Though there is a wealth of information on Achamanam to be found in the Ahnika granthAs, especially the one by prakritam Srimad Azhagiasingar, Smritis and their commentaries, notably the “Smriti MuktAphalam” etc., adiyen stops here, seeking the Bhagavatas’ permission to cover some other aspects of this important purificatory rite later.

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana yatindra Mahadesikaya Nama:
Dasan,sadagopan.

We have seen the various occasions warranting Achamanam. One of these is eating or drinking. However, there are occasions too when Achamanam is forbidden; for instance it is not to be done after the intake of holy water like PerumAl Tirttham (Vishnu pAdOdakam), Sri PAda tIrttham of bhAgavatAs, madhuparkam, sOmapAnam (after conclusion of the SomayAga),etc.

The Achamanam in practice during Sandhyavandanam etc., is described in the Smritis. There is one more prescribed by the Shruti and which is done at the time of Brahma Yagyam ( done after PrAtah:sandhyAvandanam, in which one prasna from the Veda is recited daily in sequential order, along with the Purusha Sukta). This Achamanam is described in the TaittirIya AraNyaka ( 2nd Prasna, 15th panchati) thus-

“tri:AchAmEt,dvi:parimrijya,sakrit u0pasprisya,shira:
chakshushee nAsikE shrOtrE hridayam Alabhya”

As in the ordinary Achamanam, here too, water is sipped thrice, the lips wiped twice. Then one should touch the head, eyes, two nostrils, two ears and the heart. This constitutes the Shrouta Achamanam. The important difference in this type of Achamanam is that it is done without any mantra being uttered- the intake of water is without the accompaniment of “Achuta Ananta Govinda” nAmAs. Further, the body parts to be touched are only eight, against twelve in the SmArta Achamanam. Additionally, even while touching these parts, no mantra is to be recited (i.e., without the KesavAdi nAmAs). Perhaps due its peculiarities, and the absence of accompanying Bhagavan nAmAs, this Achamanam is prescribed only during Brahma Yagya and nowhere else.

There is one more type of Achamanam in vogue. If often happens that though we need to purify ourselves through Achamanam, no water is available at the time and place. In such situations, the Smriti prescribes an easy method of purification- that of touching the tip of one’s nose and then the right ear, uttering the Pranava mantra. This is based on the Scriptural texts, which say that Agni resides in the Brahmana’s nose tip and holy rivers like the Ganga in his right ear. Hence touching these two purifies a person immediately. This is why perhaps the YagyOpaveetam is rolled onto one’s right ear while carrying on excretory functions. We would have observed elders performing this ShrOtra Achamanam after letting out a yawn or sneezing. It is to be noted that this short cut is to be adopted only when the regular Achamanam is impossible due to circumstances. Other types of mini-AchamanAs are prescribed by Sri BodhAyana, who says that when the vastram is worn again after its removal, one should perform Achamanam, and if that is not possible, touch wet grass, wet earth or wet gOmayam. The importance attached to Achamanam is evident from the Smriti Chandrika vachanam,

“ya: kriyA kurutE mOhAt anAchamya Eva nAstika:
bhavanti hi vritA tasya kriyA:sarvA na samsaya:”

All karmAs done without Achamanam are doomed to failure and would be futile, warns the Smriti. There are many Smritis, which prescribe different types of Achamanam, some mutually conflicting. Whenever one has a doubt, one should approach elders and BhAgavatAs and have the matter clarified, as there is nothing that is more authoritative. Adiyen seeks the pardon of BhagavatAs for any errors of commission or omission that might have crept in the above piece.

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya Nama:
Dasan,sadagopan.

This is an unintended sequel to the earlier two-part posting on the subject, resulting from the clarifications sought by various BhAgavatAs, which enabled adiyen to research deeper into the Smritis and Ahnika Granthas, especially the one by Prakritam Srimad Azhagiasingar.

Is Achamanam prescribed for ladies too? Yes, it is. The difference between the regular Achamanam and that to be done by ladies is that the latter is to be done without the pranava and the chaturtthi. That is, the water is to be sipped thrice, once each with “Achuta, Ananta, and Govinda” only and not “AchyutAya Nama”.etc. Also, only these three namas are to be uttered and not the other twelve beginning with “Kesavaya Nama:”

How is the water to be sipped? Water is to be taken for Achamanam via the Deva tIrttham (formed by the joined finger-tips-this is especially when Sandhyavandanam is performed in rivers or tanks), held in the palm which should be in the form of a cow’s ear, and sipped via the Brahma Tirttham(that is, via the bottom of the palm).This is indicated by the Saccharitra Sudhanidhi vachanam “Brahma tIrtthEna nissabdam mAsha magnam jalam pibEt”. This also implies that the intake of water should be without any sound, as occasioned by noisy sucking.

This would necessitate the head to be in a slightly raised position, not of course as raised as for drinking water normally, so that the water comfortably flows down the throat.

Incidentally, an Achamanam is supposed to be complete only when the water sipped reaches the heart-it is not enough if it stops with the tongue, palate or even the throat. (“apsu prAptAsu hridayam brAhmaNa; shuddim ApnuyAt”).

Though this appears difficult, it should be possible with practice, correct posture of the head, sipping the correct quantity of water, etc. One more clarification sought was whether the practice of Brihaspatis, not to advise Achamanam at the commencement of various rituals, is correct. Adiyen can only quote the HArIta Smriti-

“Shrouta SmArtEshu gArhyEshu kritEshu vidhivat budha:
dvirAchAmEt tu sarvatra”

This pramANA enjoins upon all to perform two AchamanAs at the beginning of all rituals of all descriptions. A few prescriptions regarding the water used for Achamanam- Achamanam should not be done using hot water, water with bubbles or froth, mixed with mud or sand, with a foul-smell, that emanating from dirty sources, discoloured water, water perfumed with the addition of cardamom, sandalwood paste, etc., water left over after washing the feet, after Agni kAryam, etc., salty or bitter water, etc.

Nor should Achamanam be done with seawater, because the Shruti prohibits drinking of the same-”tasmAt
samudrasya na pibanti”.

Why should one touch the various body parts while performing Achamanam? Replies Sage VyAsa- All the DevAs are propitiated by the intake of water with the Achuta, Ananta and Govinda nAmAs. Wiping the lips pleases Ganga and Yamuna, while touching the eyes pleases SuryA and Chandra. Similarly, the AswinI dEvAs are propitiated by touching of the nose, Agni and Vayu by the ears. When the heart is touched with the Padmanabha mantra (which is also the mantra for touching the navel) all the thirty-three crore dEvAs are pleased and the Paramatma by touching the head. The importance of Achamanam can be well understood, when we find it prescribed even as a PrAyaschittam (act of atonement) for all sins. Says Sri BodhAyana in the PrAyaschitta PrakaraNa, “AchamanAdEva sarvasmAt pApAt pramuchyatE”

The purpose of this piece is not to list so many do’s and don’ts that people despair of performing this correctly, but to emphasise the need for due care in this regard, so that any ritual, to which Achamanam is a prelude, is well-begun. And, as everybody knows, well begun is half-done. “Such a simple act, and so many rules for its performance!” One might wonder: but in view of the apparently boundless benefits to be derived from a single correctly done Achamanam, it is well worth our while to observe the requirements to the maximum possible extent.

Srimad InjimEttu Azhagiasingar, the 42nd Pontiff of Sri Ahobila Mutt, renowned for His erudition and anushttAnam, was reputed to devote great care on every Achamanam He performed, consuming quite a few minutes for the act. And so have several other MahAns of different SampradAyAs, highlighting the significance they attached to this simple, but extremely effective act.

Srimate SriLakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya Nama:
Dasan, sadagopan.

Generally speaking, religion is a serious business, with no place for such frivolous pastimes as games. However, we do find quite a few references to games and fun in our Scriptures, especially in relation to the Lord, which are worth going into. A few of these are recounted here.

In the Ramavatara, we don’t find the Lord resorting much to fun and games: Sri Rama was a Man with a Mission, who perhaps had no time or inclination for frivolities. Though Sri Valmiki has nothing much to say about Sri Rama’s childhood, and still less about the games He played, Sri Nammazhwar states categorically that Sri Rama used to play with a catapult, and with an accurate shot, straightened the hunchback of Mantara. For those who might find it difficult to visualise Chakravartthi Tirumagan wielding a catapult, here is Sri Nammazhwar’s pasuram: “KoonE chidaya uNdai vill nirattil teritthAi GovindA”. Commentators elaborate that since Azhwar too had a problem associating the sober Sri Rama with such an act, he ended up calling Him “Govinda”, a sobriquet normally reserved for Sri Krishna, to whom any act of mischief can be readily attributed, without fear of contradiction.

Notwithstanding Sri Rama’s sobriety, Sri Mythili appears to have been more enthusiastic about games. Sri Tirumangai Mannan describes Her with a ball in Her hand, apparently engaged in ball-play-”Pandu irukkum mel viralAL pAvai”. And in one of the numerous versions of Srimad Ramayana, we have the five-year-old Sita playing with her companions with a ball, which rolls under the box in which the Shiva Dhanus is kept. We are told that the small girl just lifted the box with the notoriously heavy bow (which later vanquished most of the kings of the land, and which broke when Sri Rama lifted it effortlessly) to retrieve Her ball. If we were to go by this story, Sri Janaki seems to have been as strong as DAsarathi, despite Her delicate looks.

Perhaps when Sri Ramanuja says that Piratti matches the Lord in all aspects, he includes physical strength too! (“Bhagavat Narayana abhimata anuroopa svaroopa roopa guNa vibhava ishwarya seelAdi anavadhika asankyEya kalyANa guNa gaNAm”). However, the moment we mention games in connection with the Lord, it is to that mischievous darling of Yasoda that our mind naturally flies. From all accounts, Sri Krishna’s entire life seems to have been filled with fun and frolic. If Sri Rama was serious and sober by nature, Sri Krishna was anything but that. In fact, among all His avataras, the only one that afforded full play to the Lord’s sporting instinct was the Krishnavatara. His momentous childhood and youth are fun-filled, if Sri Periazhwar, Sri Andal and the Sri BhAgavata PurAna are to be believed.

It is on Sri Periazhwar that the good fortune of witnessing (in his mind’s eye) the Lord’s games falls, and from his accounts, he appears to have had a ringside view of Sri Krishna’s innings. Sri Krishna’s entire childhood and youth are spent in fun and games. He never plays alone, but always in the company of the cowherds of NandagOkulam (“tan nEr Ayiram piLLaigalOdu taLar nadai ittu varuvAn”). And His team includes not only the YAdavAs, but the cows and calves too, which participate in all games with full vigour. It is perhaps because they led such enjoyable lives filled with fun and frolic in Sri Krishna’s company, that the cows and buffaloes of Gokulam were so productive and practically rained milk:

“vAnga kudam niraikkum vaLLal perum pasukkaL”

“kanaitthu iLam katru erumai kandrukku irangi
ninaitthu mulai vazhiyE nindru pAl sOra
nanaitthu illam sErAkkum”.

Sri Krishna’s games are of the rough-and-tumble variety, and often lead to His rolling over and over on the ground, resulting in His glistening black body being covered by a thick layer of dust, which sticks to the body all the more, due to His constant partaking of dairy products, mostly stolen. Sri Periazhwar describes this in the pasuram beginning with “veNNai aLainda kunungum vilayAdu puzhudiyum kondu”. And Balakrishna plays all day long in the hot sun, roaming all over the forests in the company of His band of faithful followers, that His already dark complexion is rendered pitch-dark due to sun burn. Laments Sri Vishnuchitta-”KAnagam ellAm tirindu un kariya tirumEni vAda”.

When there is horseplay, can song and dance be far behind, especially when Sri Krishna leads the gang? The playful YadavAs sing, dance, and play musical instruments, accompanied by Sri MuralIdhara on His flute, producing bewitching melodies-

“taNNumai ekkam matthLli tAzhpeeli kuzhalgaLum
geetamum Agi engum GOvindan varugindra koottam”.

One of Sri Krishna’s favourite games is to wait till the gopis get into the river for bathing and playing in the water, and then to make off with all their clothes, leaving them stranded in the water, unable to come out without outraging their modesty.

“Atril irindu viLayAduvOngalai
SetrAl erindu vaLai tugil kaikoNdu”

Not only does He steal their clothes, but adds insult to injury by throwing mud on them. If we were to realign the words “SetrAl erindu” slightly, we can find Sri Krishna throwing mud on the girls, as well as on their fine apparel. It is perhaps such atrocious conduct that prompts Sri Andal to describe Him as a “dharumam ariyA kurumban”. That the Lord of Gokulam derived considerable enjoyment from this escapade is evident from Sri Periazhwar’s words-”KanniyarOdu engaL nambi karia pirAn viLayAttu”. Though Sri Andal, being a lady, is unable to appreciate this act, the game so endears the Lord to others, that several Acharyas make a special mention of this, notably Swami Desikan in his Gopala Vimsati:

“VAsO hritvA Dinakara sutA sannidhou vallaveenAm
leelAsmErO jayati lalitAm Astthita: kunda shAkhAm
savreedAbhi: tadanuvasanE tAbhi: abhyartthyamAnE
KAmI kaschit kara kamalayO: anjalim yAchamAna:”

A favourite game of the girls of Gokulam was to build castles in the sands of the Yamuna (we find children doing this on the sea shore even today). These castles were known as “Chitril”. And it was Sri Krishna’s favourite game to wait and watch till the girls painstakingly built beautiful edifices of sand “(Ongu venmaNal kondu chitril mutratthu izhakkaluril”) and then to destroy them with a well-aimed kick from His lotus feet. Sri Andal says that these sand castles were built with considerable labour throughout the day, and the budding architects even developed back-pain due the long-drawn construction-”indru muttrum mudugu nOva irindu izhaittha chitril”. Espying Sri Krishna coming their way, intent on His favourite sport, Sri Andal beseeches Him to spare their labour of love in sand “engaL chitril vandu chidayElE”.

Scriptures ascribe to Emperuman another game, more elaborate and magnificent than any ever invented. This is the game of initiating the process of creation, with its myriad varieties of sentient and non-sentient beings, and consisting of a bewildering array of colourful flora and fauna, creatures often opposed to each other, and creatures that depend upon each other for subsistence. And having created all the world, and innumerable worlds and Universes, the Lord again engages in the sport of their protection, from external and internal forces, and at times, from each other. He provides for them, caters to their every need, physical and otherwise, in appropriate measure, and sustains them. And, when it is time for the Cosmic Floods, He wraps the world up, with all the creatures in His stomach in subtle form, and lies on a fig leaf in Yoga nidra, assuming the form of an innocent infant.

All this is a giant sport (“alagilA viLayAttu”, as Sri KambanAttAzhwar remarks) to the Lord. This is brought out by the Brahma Sutra vakya, “lOkavat tu leelA kaivalyam”.

The Lord has whatever He wants, and is in no need of anything (“avApta samasta Kama:”). The question therefore arises, why does He indulge in Creation, Protection and Destruction? What motive drives Him to undertake these functions? What is the purpose of the entire elaborate exercise?

Inquiring into these and allied questions, Sage Vyasa determines that all this is pure sport for the Lord, just as people engage in games for enjoyment. The Vishnu Dharma says that Emperuman plays with creatures as a child would with a ball- “HarE! Viharasi krIdA kandukairiva jantubhi:” The same theme recurs in the following Mahabharata sloka too-

“krIdatE Bhagavan bhootai: bAla: krIdanakairiva”

The Lord derives immense pleasure from this elaborate sport, as would a child with its favourite ball-

“mOdatE Bhagavan atra bAla: krIdanakairiva”.

It is thus clear that as in other activities, people are only following His example when they play, have fun or indulge in games of any sort, for He is the Primordial Player, who never tires of the game, a game without a beginning and an end. The next time we witness a cricket, baseball or football match, it would surely remind us of the Eternal Player and His glorious game.

Srimate SriLakshmINrsimha divya paduka sevaka Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:
Dasan, sadagopan.

The Lord is credited with omniscience. He knows everything. This is one fact which scholars of all religions, all sub-sects and all Sampradayas are able to unanimously agree upon. In our Sri Vaishnava Sampradaya too, this is accepted axiomatically. The Vedas, Maharshis, ItihAsAs, PurANAs, and even the common man-all raise their voices in unison in support of the Lord’s all-knowing nature. Says the TaittirIya Upanishad, “Satyam, GnAnam, anantam Brahma”, attesting to Emperuman’s omniscience. The same Upanishad glorifies Knowledge itself to the level of the Lord-: “VignAnam Brahma iti vyajAnAt”. Another Shruti vAkya confirms that the Lord knows everything-”Ya: Sarvagya: Sarvavit”. Azhwars are of the same opinion. According to Sri Nammazhwar, the Lord’s knowledge is limitless (“ellai il gnAnatthan”). The same Azhwar also says that Emperuman’s gnAna is complete and comprehensive (“neri elAm edutthu uraittha nirai gnAnatthu oru moortthi”). In fact, in the VarAhAvatara, the Lord is known as “GnAnappirAn”. That He is the personification of Knowledge is brought out by Swami Desikan in Sri Hayagriva Stotram-”GnAnAnanda mayam dEvam”. The Lord knows everything not post-facto, after they happen, but simultaneously, as they are happening, and even before they happen, says Sri Nathamuni in his Yoga Tatthvam-”YO vEtthi yugapat sarvam”.

Despite the aforesaid averments, there are some who say that the Lord doesn’t know everything. He might know most of what is there to be known, but not everything.

This sounds like blasphemy, casting aspersions on Emperuman’s omniscience. And one is unable to imagine any devotee willing to voice such a serious accusation against the Lord.

To our surprise, we find that it is two senior PoorvAchAryas who fling this arrow of accusation at the Lord. They say His knowledge is incomplete. They are none other than Sri Yamuna Muni and Sri KorattAzhwan, having the distinction of association with Sri Ramanuja as his Preceptor (by proxy) and disciple, respectively. In his ChatusslOki, Sri Alavandar says

“YasyAstE mahimAnam Atmana iva tvat vallabhOpi Prabhu:
nAlam mAtum iyattaya niravadhim nityAnukoolam svata:”

Lavishing praise on Piratti, Sri Yamuna Muni says that Her greatness cannot be fathomed by the Lord Himself. Further, He doesn’t know the true measure of His own greatness.

Sri Yamuna Muni is not alone in raising the accusation of incomplete knowledge against Emperuman. For good measure, he is joined by Sri KoorattAzhwan, who reiterates this in his “SriStavam”: ” Devi tvat mahimAvadhi: na HariNA nApi tvayA gyAyatE”. Sri Piratti’s greatness, as that of the Lord, is immeasurable. She Herself, even if She were to try, or, for that matter, the Lord Himself, would be doomed to failure, if they attempted to fathom their greatness. Azwars too concur with the fact that the Lord does not know the limits of His own grandeur. “Tanum tan perumai arivariyAnai” says Sri Nammazwar. Thus, what it all boils down to is, that both the Lord and His Divine Consort do have a speck of ignorance in their otherwise blemish less and incomparable GnAna. Lest we take this to be a stigma for the Lord and Piratti, Sri KoorattAzhwan hastens to clarify both his and Sri Yamuna Muni’s Sreesooktis in the next line:

“Yadyapi Evam atApi naiva yuvayO: sarvagyatA heeyatE
yat nAstyEva tat agyatAm anuguNAm sarvagyatAyA vidu:
vyOmAmbhOjam idantaya kila vidan bhrAntoyam ityuchyatE”.

Sri Azhwan raises the question, “What is Omniscience? Furnishing the answer, he says that All-knowingness is the state of knowing all that is there is to be known. Nobody can claim to know something that doesn’t exist at all- if he does, contrary to acclaim, he would be faced with accusations of hallucinating. So also with the true measure of the Lord’s and His Consort’s greatness- since the limit to these qualities does not exist at all, (because their greatness is boundless), not knowing the measure of their greatness would not lay them open to charges of flawed knowledge.

Enthralled by this explanation, we breathe a sigh of relief-for, no devotee can tolerate a blemish, however microscopic, on His Lord, whom he knows to be a Paragon of Perfection. Thus what began as an accusation against the Lord has ultimately turned into an accolade, for it has served to highlight the Divine Couple’s boundless magnificence, which is immeasurable to anyone.

A titbit for the connoisseur here, in a lighter vain. The aforesaid slokas say that
1) both Emperuman and Piratti are unaware of Piratti’s greatness.
2) The Lord is unaware of the limits of His own greatness.
3) However,both Sri Alavandar and Sri Azwan have omitted to say that Piratti does not know how great the Lord is. Hence, impliedly, She does know the true measure of Her Consort’s grandeur. Doesn’t this make Her more knowledgeable than Emperuman?

Though the Lord Himself doesn’t know how great He is, there are two entities who claim to know this. The first is the Veda Purusha, who says he knows the Lord for what He is-”VedAham Etam Purusham mahAntam”(Purusha Sukta). Next is Sri VisvAmitra, who declares that only he and other tapasvis like Sri Vasishta know the true measure of Sri Rama’s greatness. This is stated by the Sage to Sri Dasaratha, when the latter displays reluctance to send Sri Rama for Yaga samrakshaNam.

“aham vEdmi mahAtmAnam Ramam satya prAkramam
VasisttOpi mahA tEjA: yE chEmE tapasi shritA:”

This is indeed strange. The Lord doesn’t know, but the Veda Purusha and the Maharshis do. This is impossible too, for, by His very nature, the Lord must be more knowledgeable than anyone else. Then why would the Veda Purusha and Sri VisvAmitra claim knowledge, which even the Lord doesn’t have? The answer is again that provided by Sri Azhwan-the Sage claims to know the Lord’s greatness because he has understood it to be beyond comprehension. This is the basis of the Veda Purusha’s claim too-that he knows the Lord’s greatness to be unknowable. This is borne out by the Anandavalli vAkya

“YatO vAchO nivartantE, aprApya manasA saha”

Veda Vakyas, which set out to describe fully at least one attribute of the Parama Purusha , return vanquished, unable to fathom the full depth of each auspicious quality.

In a nutshell, the only way of comprehending the ParamAtmA’s grandeur is to realise that it is beyond comprehension, even to the Lord Himself.

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya Nama:
Dasan, sadagopan.

Shastras speak volumes about the Lord being our Prime Preceptor. He is our first and foremost Acharya, and is at the head of the Guruparampara (?LakshmInAtha samArambhAm”).”Peetaka Adai PirAnAr pirama guru Agi vandu” says Sri Periazwar, acknowledging Emperuman’s invaluable contribution as an Acharya. He also takes birth in this mundane world, and guides mortals out of the morass of sin and ignorance, with the light of Scriptural knowledge.

“SAkshAth NarayanO dEva: kritva martyamayeem tanoom
magnAn uddharatE lOkAn kAruNyAt shAstra pANinA”.

Thus the role of the Lord as an Acharya par excellence is well known. What adiyen would like to mention in this piece is about the few roles He has played as a disciple. Normally, a person in authority, used to commanding others, does not make a good disciple, for he knows not how to obey his Master. What is the record of the Lord in this regard?

In Sri Ramavatara, the Lord takes on the character of an ideal human being, and all the roles He plays (that of obedient son, faithful and protective husband, loving brother, a King whose sole care was His subjects? welfare, etc.) set out models of how human relationships should be. Therefore it is no surprise that when it comes to being a disciple, He excels there too.

Though a person might have several Acharyas, his father is the first Acharya, by virtue of “BrahmOpadEsam” or upadEsa of the Gayatri mantra at the time of his upanayanam. To Sri Rama too, Sri Dasarata must have been his Prime Acharya. And Sri Rama’s obedience to His first Acharya is legendary. All of us are fond of expecting implicit obedience from our children: Alas, most of us never have a taste of it. In Sri Dasarata’s case, however, Sri Rama was all that he could have expected in a son, and much more too. Sri Rama never waited for His Acharya’s spoken command, but used to read His father’s wishes from the minutest of gestures, and carry them out instantly (“Pitru sushrooshaNE rata:”). Sri Raghava’s unresisting departure to the forest for a long sojourn of 14 years, especially on the eve of His coronation, is a case in point. The moment He is given this news of Sri Dasarata’s wish by KaikEyi, He immediately makes arrangements for leaving Ayodhya, without even verifying independently whether His father had indeed wished so. In fact, He remonstrates with KaikEyi for saying “Your father wants this”. Addressing Kaikeyi, Sri Rama continues,” Would I not carry out Your wishes” Do you have to say that father said this? I am indeed pained at your lack of confidence in me. After all, who is inheriting the mantle? It is my beloved Bharata.(In the immortal words of KambanAttAzhwan,”Mannavan paNi endrAgil num paNi maruppEnO? ILayanan petra selvam adiyEn petradu andrO?). Confirming Sri RaghuveerA’s unprotesting adherence to His Acharya’s wishes, Sri Valmiki says

“Pitur vachana nirdEsAt na icchat rAjyam mahAbala:”

Prior to this too, Sri Rama displays endearing qualities of the Model Disciple. Despite His station in life, that of the Heir apparent to Sri Dasarata’s vast empire, Sri Rama is all humility and obedience when it comes to interacting with Acharyas. With all meekness, He puts not only Himself but his brother too completely at the disposal of Sri Visvamitra, with whom He is sent for YAga SamrakshaNam. Sri Chakravartthi Tirumagan says “imou sma muni shArdoola kinkarou samupastthitou”. The word “Kinkarou” speaks volumes, for Sri Rama puts Himself at the beck and call of Sri Visvamitra, much in the fashion of a lowly servant. This act is magnificent indeed, considering that the speaker is none other than the Paramapurusha, on whom the entire Universe depends for its subsistence. A moving display of Acharya bhakti indeed!

We turn next to the KrishnAvatAra, to scrutinise the Lord’s attitude towards His Gurus. Nobody would expect in Sri Krishna the model conduct we see in Sri Rama. In fact, some of the sobriquets He earned during the KrishnAvatAra are indeed unflattering-”Dharumam ariyA kurumban”, “Puram pOl uLLum kariyAn”etc.

However, we are surprised to see that whatever be His attitude towards others, Sri Krishna displays a perfectly obedient demeanour towards His Acharya. He spends several years in the Gurukula of Acharya Sandeepini, learning the Vedas. This looks paradoxical, for the Lord is verily the essence of all Vedic knowledge, as He Himself declares to Arjuna later (“Vedaischa sarvam ahamEva vEdya:”). Thus the Ultimate undergoes instruction at the feet of an Acharya, perhaps indicating to us mortals how knowledge should be acquired. And at the end of the period of instruction, it is customary to offer the Acharya Guru dakshina, as a token of one’s gratitude for the wisdom imparted. “Token” is the operative word, for, even the Lord would not be able to adequately recompense the Acharya for his immeasurable contribution (“Etri ezhil viLakkai manatthu” “oru kaimmAru Mayanum kANagillAn” says Swami Desikan).

Sri Krishna too offers plentiful wealth to His Guru at the end of His studies. However, the Acharya is unsatisfied with the bounty offered, but requires his son, long dead and gone, swallowed by the ocean, to be brought back to life. A tall order indeed, for who can rejuvenate the departed? Further, even if it is possible, would it not be against the laws of Nature for the dead to be brought back to life?

Here, Sri Krishna, torn between preserving the balance of nature and satisfying His Guru’s wishes, chooses the latter, in a scintillating display of Acharya bhakti. For, doesn’t the Upanishad say “AchAryAya priyam dhanam Ahritya” (Give unto the Acharya what is dear to his heart).

Hence, obediently, the Lord brings back the Acharya putra and is thrilled at the Acharya’s delight. It is said that only he can command, who knows how to obey. Thus every Acharya should have been an obedient disciple, if he were to command respect later as an Acharya. Perhaps it is to emphasize this concept that the Lord, whenever the circumstances warrant, displays the qualities of the Dutiful Disciple.

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya Nama:
Dasan, sadagopan.

Reactions of aggrieved people differ: when one is insulted by others, the natural tendency is to fling back words of venom, infinitely more insulting. There are some who react more violently, with blows aimed at the offender.

Other, more mature people just don’t react, taking the insult in their stride. This is so even if the accusation or insult is unjustified. However, paradoxically, we find that the truer the insult, the stronger the reaction thereto, indicating people’sintolerance for unpalatable truths, especially about themselves.

While the height of tolerance one may display towards an aggressor is to keep quiet, it is almost impossible to find an aggrieved person bursting into song and dance about the offender. In fact, it appears to be an extremely inappropriate reaction, even from one who is Tolerance personified. We are surprised to find in Srimad Ramayana one of the characters, a Rakshasi at that, displaying the improbable reaction indicated above.

Shoorpanaka develops infatuation for Sri Rama at first sight, and resolves to get Him at any cost. She assumes the appearance of a delightful damsel, and tries to persuade Chakravartthi Tirumagan to abandon the “unseemly” Sita and to cohort with herself. Unwilling to hurt even the murderous Shoorpanaka, Sri Rama tries to fob her off, and when she is insistent, asks her to approach Sri Lakshmana, who is equally handsome and without the inhibiting company of a wife. And when she does that, Lakshmana, not having the compunctions of his brother, and perceiving the threat she poses to Sri Mythili, cuts off Shoorpanaka’s nose and ears.

From the way poets wax eloquent about nasal beauty (we hear that Cleopatra’s nose launched a thousand ships), it is evident that the worst insult a woman could suffer is disfigurement of her nose. When additionally the ears were also cut off, we can imagine Shoorpanaka’s feelings in the matter. Enraged beyond imagination, she rushes to her beloved brother, Khara, for redressal. Startled and pained at the insult to his sister, Khara enquires of her as to who was foolish enough to cause her harm, knowing full well what awaited the offender.

It is to this question that Shoorpanaka gives a reply, which is fit to be included in our daily parayanam. Given her nature and the indignity and injury she had just then suffered, we would expect her to have burst into a stream of invective, not fit for the ears of gentlemen. We are extremely surprised therefore, when she starts singing Sri Rama’s praises, especially of His handsomeness. In Srimad Ramayanam, Chakravartthi Tirumagan’s beauty has been extolled by many (Sri Sita, Tiruvadi,Sri VibhIshaNa, etc.) in differing contexts. However, Shoorpanaka’s description is unique both from the points of view of the author and the context. Here are the beautiful slokas:

“TaruNou roopa sampannou sukumArou mahAbalou
PundarIka visAlAkshou cheera krishnAjina ambarou”.
.
“TaruNou”- despite her agony, Shoorpanaka recalls vividly the bewitching youthfulness of Sri Rama and Sri Lakshmana.

“Roopa sampannou”- the sons of Dasaratha are blessed with a beauty that is unparalleled. This is beauty beyond compare, which enthrals not only women but men too-(“pumsAm drishti chitta apahAriNam”). This beauty comes from symmetrical limbs and body parts (“sama:sama vibhaktAnga:), and pleasing complexion (“snigdha varNa:).

High shoulders, long arms reaching down to the knees (“AjAnubAhu:”), chubby cheeks, broad chest, beautiful forehead (“sulAlata:”), broad eyes (“VisAlAksha:”), majestic demeanour and gait (“suvikrama:”)- all these combine to make Sri Rama the perfectly proportioned male and the personification of beauty. And, more relevant, it is beauty that floors even His sworn foes and those who have suffered at His hands. “SukumArou MahAbalou”- despite their formidable strength, the brothers are delicate. Their figure is not gross, which often accompanies strength, but looks as if sculpted out of some fine material. Their appearance makes one wonder what such delicate youth, who so obviously belong to the palace with all its creature comforts, are doing in such inhospitable and dangerous forests. Lest Khara be misled by the appearance of delicacy, Shoorpanaka hastens to caution him about their redoubtable might-”MahAbalou”. “PundarIka VisAlAkshou”- more than anything else, it is the Lord’s broad lotus eyes that captivate everybody, right from Rishis hardened by years of penance, to the ordinary citizens of Ayodhya, to RAkshasa prakritis. And Shoorpanaka is no exception- she too is floored (“JitamtE PundarIkAksha!”, “tOtrOm mada nenjam emperumAn NAranarku”). These are eyes, which can drive one crazy with their beauty and depth of expression, as Sri PAN PerumAl attests_”KarivAgi pudai parandu milirndu sevvariOdi neenda ap periavAya KaNgaL ennai pEdmai seidanavE”.

It is indeed extraordinary that Shoorpanaka says not a single word denouncing the brothers instrumental for her indignity. If it were an isolated instance of such conduct (praising the aggressor), we may dismiss it as an aberration. However, we find Shoorpanaka repeating herself before Ravana, to whom she rushes for redressal, after Khara, Dooshana, Trisiras and fourteen thousand of their ilk are destroyed single-handedly by Sri Rama. In Ravana’s court too, before even apprising him of what happened, she waxes eloquent about Sri Rama’s handsomeness:

“Deergha bAhu: VisAlAksha: cheera krishNAjina ambara:
Kandarpa sama roopascha RamO DasaratAtmaja:”

Unable to forget those bewitching eyes, Shoorpanaka mentions them again with fascination, and, admitting failure to describe Sri Raghava’s beauty adequately, concludes lamely that He equals Manmata, the personification of all beauty. And she pays an implied compliment to Sri Dasarata too, as the father of such a striking son could have been of no ordinary handsomeness himself. The repetition of the words “Cheera KrishnAjina ambarou” is significant, for they embody the RAkshasi’s sorrow that such compelling beauty was clothed not in the finery it deserved, but only in tree bark and deerskin.

It would appear that Sri Rama’s beauty is better described by His detractors than by those close to Him. Shoorpanaka is not alone in this regard, and another Rakshasa, MarIcha, shares her feelings about Raghunandana. When his assistance is sought by Ravana in the abduction of Sri Mythili, MarIchA does his best to dissuade Ravana from the foolhardy endeavour, and in the process, showers the choicest words of praise on Chakravartthi Tirumagan, encompassing not only His handsomeness, but also His kalyANa guNAs.

“na noonam budhyasE RAmam mahAveeryam guNOnnatam
ayukta chAra: chapala: mahEndra varuNOpamam”

Propelled further by the enjoyment occasioned by the auspicious attributes of the Lord, MArIchA launches into a detailed account of Sri Rama’s sterling qualities, comparing Ravana unfavourably with his foe, in the process:

“RamO vigrahavAn dharma: sAdhu: satya parAkrama:
RAjA sarvasya lOkasya dEvAnAm MaghavAn iva”.

For those with an unvetted appetite for Bhagavat gunAnubhavam, adiyen would recommend the thirtyseventh sarga of Aranyakanda, incorporating MarIchA’s detailed and eloquent portrayal of the Lord, His strength, bravery, righteousness, etc.

In the great epic, it is the foes of Chakravarti Tirumagan, rather than His friends, who are more effusive in their depiction of His auspicious attributes. Shorn of their undesirable qualities, the characters of Shoorpanaka, MarIchA, KumbhakarNa,etc, are outstanding for their fairness and truth, especially when it comes to praising the Lord and His greatness, despite their animosity. The greatness of Sri Valmiki’s work is such that each word of it is pregnant with meaning, and even an uninitiated and ignorant explorer like adiyen is tempted to delve deeper and deeper in search of greater bliss. While in search of a particular pearl, one is often distracted by numerous other scintillating gems, which has in fact led to the considerable digression in this piece.

Srimate SriLakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya Nama:
Dasan,sadagopan.

Everyone is a little mad, and only the degree of madness varies, say
psychologists. Especially when one is angry, one becomes temporarily insane,
and loses one’s sense of right and wrong. “KrOdhAt bhavati sammOha:” says the
Gita, confirming that rage clouds a person’s intellect and reasoning faculties.
Madness is associated with abnormal or non-conformist behaviour, unacceptable
to society at large. However, in some cases, it is possible that the entire
society may be in the wrong, and it is the non-conformist individual who may be
right. When this happens (and this has occurred innumerable times in history)
Society calls the maverick mad, while to the latter, the entire society appears
insane.

Devotees of the Lord, moved beyond words by their sublime experience, often
display behaviour which is considered abnormal by social standards. They cry
out, unable to contain their happiness or sorrow, sing, dance, and indulge in
extrovert activities, unmindful of what others would think of them, all
prompted by Bhagavat GunAnubhavam.

Sri Nammazhwar says that those deeply devoted to the Lord would never able to
contain themselves, and would definitely exhibit “abnormal” behaviour, earning
them the social sobriquet of madmen.

“VAr punal amthaN aruvi vada TiruvEdgadathu endai
Per pala solli pidattri pitthar endrE pirar koora
oor pala pukkum pugAdum ulOgar sirikka nindru Adi
Arvam perugi kunippAr amarar tozhappaduvArE”

The mere thought of Emperuman makes the bhakta burst out in His praise,
accompanied by song and dance, much to the amusement of the worldly
onlookers,who consider these devotees insane. However, devotees touched by such
“insanity” form objects of worship for the Nitya SUrIs of Sri Vaikuntam.

That being so, Azhwar exhorts everyone to shed their ego and inhibition andto
let themselves go, with hearts moved by the Lord’s auspicious attributes-
“perumayum nANum tavirndu pidattrumin pEdamai teerndE”. It is noteworthythat
Azhwar considers behaviour other than that specified above to be “pEdamai” or
ignorance. We thus have a paradoxical situation- to the entire world (barring
kindred souls) the Azhwar’s behaviour appears insane, while to the Azhwar,
anything other than such demeanour is confirmed lunacy. Besides considering
them mad, Azhwar questions the very rationale of such people’s existence, as
are unmoved by the Lord and His attributes-

“sem pavaLa tiraL vAyan SirIdharan tol pugazh pAdi
kumbidu nattam ittu Adi kOgu kattuNdu uzhalAdAr
tam pirappAl payan ennE sAdhu janangaL idayE”.

It appears that the mundane masses considering the Lord’s votaries to be
insane, and vice versa, is not confined to Sri Nammazhwar. Sri Kulasekharazhwar
too is a victim, as he pours out in PerumAl Tirumozhi-

“PEyarE enakku yAvarum -YAnum Or pEyanE evarkkum
idu pEsi en AyanE ArangA endru azhaikkindrEn
PEyanAi ozhindEn EmpirAnukkE”

Laments the Azhwar-”People say I am mad. It is the Lord and His auspicious
attributes that drive me mad. I do admit to such madness, but to me, all the
world appears mad. Their madness is the result of a relentless pursuit
ofmaterial pleasures (“UndiyE udayE ugandu Odum immandalam”). I am mad afterthe
Lord of SriRangam, while the rest of the world is mad after slim-waisted
damsels (“noolin nEr idayAr tirattE nirkum gyAlam”). This ignorant worldchases
transitory delights (“Meyyil vAzhkkaiyai mey ena koLLum ivvayyam”),while I
pursue only eternal bliss, personified by Sri Rangaraja. Yes, I amindeed
insane, but this is insanity caused by the beautiful lotus feet of Emperuman
(“Arangan adi iNai tangu chinthai tani perum pitthan”). Thus the world at large
considers me a lunatic, whereas to me, they appear crazy. Neither am I able to
convince them of their errant ways, nor are they able topersuade me to share
their sensual pleasures. There is thus no meeting ground between us nor any
channels of communication: and there is absolutely no point in discussing this
any further (“idu pEsi en”).

Precisely the same sentiments are voiced by Sage Narada, in the following sloka
quoted by Swami Desikan in Srimad Rahasyatrasaram, highlighting the lack of
meeting ground between BhAgavatAs who are slaves of the Lord, and others who
are slaves to their senses-

“adya prabhruti hE lOkA ! Yooyum yooyum vayam vayam
arttha kAma parA yooyum, NArayaNa parA vayam
nAsti sangati: asmAkam yushmAkam cha parasparam
vayam tu kinkarA VishNO: yooyum indriya kinkarA:”.

It is such “madness” that earned two Mudal Azhwars the sobriquet “PeyAzhwAr”,
and “BhootattAzwar”.

And the BhAgavata PurAna recounts how the great Bharata Muni, due to his
unconventional behaviour occasioned by constant focussing of his faculties
onthe Supreme, was derisively called “Jada Bharata”.

If the Lord is capable of driving men mad with His kalyANa guNAs, we can
imagine what effect He would have on His female devotees. Sri Andal
confessesthat His matchless beauty drives Her crazy-”MAlE seyyum maNALan” says
She.The ParAnkusa Nayaki too shares Sri Andal’s plight, being driven to
distraction by Emperuman. The result of this madness is to perceive everything
inthe wide world as the Lord Himself and His vibhooti-

“Eriya pitthinOdu ellA ulagum Kannan padaippu ennum
neeru sevvE ida kANil NedumAl adiyAr endrOdum
nAru tuzhAi malar kANil NAranan kaNNi eedennum
tEriyum tErAdum MayOn tiratthanaLE it tiruvE”

To conclude, being mad is not bad, per se. It is what we are mad about
thatmakes the difference.

Considering all this, wouldn’t you like to be a little mad?

Srimate SriLakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana
Yatindra Mahadesikaya Nama:

Dasan, sadagopan.

Shri Padmanabhan’s delightful posting highlighted how the Lord is driven to
anger by BhAgavatApachAram. Srimad Ramayana lists a few more instances where anger seizes Chakravartthi
Tirumagan.

One of them is occasioned by Godavari Nadi’s silence to Sri Rama’s repeated
enquiries as to the whereabouts of Sri Mythili, shortly after she had been
abducted by Ravana.Sri Raghava’s unfathomable sorrow at the loss of Piratti
finds expression in the form of anger at the river, PrasravaNa Parvata,etc.,
whch, despite being witnesses to the abduction, do not dare reveal the
truth, due to their fear of the mighty RAkshasa. In the face of stony
silence from all quarters to His repeated queries, Raghunandana burns with
anger, and threatens to destroy the three worlds, complete with their
inhabitants, and puts an arrow to His bow. His normally merciful lotus eyes
become bloodshot (“ROsha tAmrAksha:”), and He resembles the Cosmic
Destroyer, ready to annihilate all world with a single arrow.

“TapyamAnam tathA Ramam SItA haraNa karsitam
lOkAnAm abhavE yuktam samvartakam ivAnalam
dagdhu kAmam jagat sarvam yugAntE tu yatA haram”.

He is persuaded with difficulty by Sri Lakshmana to rid Himself of His anger
and to adopt practical steps for finding Sri Janaki.

The next occasion for the display of His unusual anger is the failure of
SamudraRAja to cooperate in the bridging of the ocean to enable the vAnara
sainya to reach Lanka. Sri Rama initially performs Saranagati to the Samudra
for achieving the desired end. However, since the Lord lacks Akinchanyam or
helplessness (which is one of the important qualifications for the intending
Prapanna), His Prapatti fails. Angered at the ocean’s intransigence, Sri
Raghava assumes a demeanour of extreme wrath (“KOpam AhArayat teevram”), and
threatens to dry up the vast body of water with a single arrow, so that His
army could simply march across the ocean bed to Lanka.(“ChApam Anaya
SowmitrE!sharAmscha AsI vishOpamAn
Samudram sOshayishyAmi padbhyAm yAntu plavangamA:”). Only then does the
SamudraRaja appear to pacify the Lord and to promise cooperation in SEtu
bandhanam.

A third occasion is in the final stages of the war with Ravana, when he
fells Sri Raghava’s chariot flag and horses with a shower of arrows. Sri
Valmiki says it was as if the Chandra (Rama) was enveloped by the serpants
(Ravana)at the time of Grahanam. Ravana’s successful advance so enrages
DAsarathi, that His normally benign face turns so terrifying that it scares
all living things out of their lives and the earth shakes in terror-
“Tasya kruddhasya vadanam drishtvA Ramasya dheemata:
Sarva bhootAni vitrEsu: prAkampata cha mEdinI”.

Another occasion for Chakravartthi Tirumagan to display anger was after the
liberation of Janaka Nandini, when He asks Her, with words dripping with
anger, (“abraveet parusham SItAm madhyE vAnara RakshasAm”) to choose whom
She wants to go with, making it clear that His responsibility towards Her
had ended with setting Her free. The indignity is heaped on Sri Mythily in
front of the entire vAnara sEna. This leads Piratti to the ordeal by fire,
wherefrom She emerges pure as snow.

Looking at the anger displayed by the Lord on all these and a few other
occasions, one might wonder whether it sits well with His reputation as the
repository of solely auspicious attributes (kalyAna guNAs). Further, He
Himself declares in the GitA that anger is the product of the inferior RajO
guNa (“KAma Esha krOdha Eva rajO guNa samudbhava:”). How do we resolve this
apparent contradiction?

The answer appears to lie in Swami Desikan’s assertion that all such
emotions displayed by the Lord in His avatArAs are merely assumed, put on,
so to say (“abhinaya mAtram”). In His portrayal of the ideal human being,
the Lord enacts various emotions, as the script warrants. And for a
Kshatriya belonging to the line of IkshvAku, display of anger on the
battlefield or in the face of subjects’ disobedience is but natural,and
failure to show wrath would be remiss of Him.-dasan, sadagopan.

The old man reclines in his chair, watching passers by. His eyes are clouded with cataract, limbs crippled with arthritis, lungs heavy with phlegm and the heart wheezing like an old, unserviceable pump. Looking at some youthful pedestrians, the old man is caught up in nostalgic memories of his own youth, when he was sprightly, active and full of vigour, able to enjoy the good things of life to the hilt. It all seems so distant, ages away, and the memories make the current state of helplessness more painful, almost intolerable. He fervently longs for a return to those good “young” days.

Everyone would agree that youth is a golden period of one’s life, when one is out of the fetters of boyhood and parental control, able to indulge one’s whims without inhibitions, with the brow unclouded by care and the forehead unlined with concern. The back is still straight, unburdened with familial responsibilities. The blood is hot and life seems to beckon to one, full of infinite possibilities ripe for exploitation.

Even the Upanishad seems to recognise the magnificence of youth. While describing the factors which make a man the happiest in the world, the Anandavalli lists “youth” first-

“YuvA syAt sAdhu yuvAdhyAyaka: AsishttO dradishttO balishtta: tasya iyam prithivi sarvA vittasya poorNA:syAt. Sa EkO mAnusha Ananda:”

When a man is in the prime of his youth, endowed with sterling qualities, the blessings of elders and physical might, is intent in the pursuit of knowledge, and literally owns the entire world, his cup of happiness is deemed to be full. The reason forthe Upanishad listing youth as the prime blessing is that without the same, therest of the attainments cannot be a source of enjoyment. Of what use are untold riches to the old man described above, whose faculties do not permit enjoyment? Of what use is a sumptuous feast to the old man whose digestive juices have dried up and whose stomach can accommodate only a spoonful of gruel? Thus youth is the key to good life, as we know it.

Azwars too remind us of the glory of youth and exhort us to pay obeisance to the Lord at various divya desams, before middle/old age cripples us. Sri Nammazhwar would like us to visit TirumAlirumsOlai before we lose our youthful vigour-

“KiLaroLi iLamai keduvathan munnam
VaLaroLi MayOn maruvia kOil
VaLariLam pozhil soozh MalirumsOlai’;
TaLarvilar Agi sArvadu sadirE”

Sri Tirumangai Mannan too impresses upon us the need to perform mangalasasanam at Badarikashramam when we are young and active, in all of ten pasurams beginning with

“Mutra mootthu kOl tuNaiyA munnadi vaLaindu”.

Shastras too concur with the Azhwar-:”tasmAt bAlyE vivEkAtmA yatEta shrEyasE sadA”- the wise man makes efforts for liberation when he is young. Sri Tirumangai Mannan says that since youth disappears in a jiffy, we should spend it in the optimum fashion by Bhagavat, BhAgavata sEvanam-“vALgaL Agi nALgaL sella nOimai kundri mooppeidi mALum nAL”.

Regretfully, however, youth lasts for seemingly a fleeting moment only, and is replaced by middle age, before one is even aware of it. One fine day you are surprised to hear a neighbourhood boy call you “uncle”, (where you were hitherto accustomed to “aNNA”) and realise with a heavy heart that the magic of youth has worn off. You wistfully long for youth again, but alas! the irreversible track of time leads only forward, onward to old age and decrepitude. If it is any consolation, we are not alone in longing for a return to golden youth- the Mahabharata says that no less a person than Emperor YayAti was seized with such a yearning, and could exchange his old age for the vigour of youth, with one of his sons.

Amidst this gloomy scenario of fading youth and beckoning old age, we find that surprisingly there is someone who never ages. Despite the passageof innumerable millennia, He remains young, and what is more, seems to grow younger by the day. Age doesn’t seem to affect Him adversely, and does not even give Him a “mature” look (as some people who have long last their youth are wont to describe themselves).

Who could this youth be? The Lord, of course! It is He who is unanimously voted as the Perennial Youth, by the Vedas and the Azhwars alike.

“YuvA suvAsA: pariveeta agAt. Sa u shrEyAn bhavati jAyamAna:”

declares the Shruti, attesting to Emperuman’s nitya youvanam. That He never crosses the threshold of youth is gleaned from the description “YuvA KumAra:”. In an almost literal translation, a MudalAzhwar calls Him “iLam kumaran” (“iLam kumaran tan viNNagar”) .

He is the “iLam singam” of Sri Yasoda Piratti- a vigorous, uncontrollable lion cub- not a toothless old lion.

His perennial youthfulness is something wonderful, magnificent, and beyond description, says Sri Alavandar-

“achintya divya adhbhuta nitya youvana
prakAsa lAvaNya maya amrutOdadhim”.

He isthe youthful sun who makes the visages of Gopis bloom with happiness-“madanAtura vallavAnganA vadanAmbhOja DivAkarO YuvA” (Sri Gopala Vimsati).

Modern scientists are forever in search of formulae for reversing the inexorable advance of age and its debilitating effects on mankind. There are occasionally reports in scientific journals of significant progress in this regard, but the magic potion capable of reversing the aging process and restoring youthfulness has remained elusive, despite the millions spent on geriatric research.

However, Azhwars have, centuries before, spoken of a secret formula for this. Not only is theLord of Seven Hills, Tirumalayappan, perennially youthful, but He makes His devotees too shed the rigours of old age, informs Sri Nammazhwar-

“Oyum mooppu pirappu irappu piNi
veeyumAru seivAn TiruvEngadatthu
Ayan nALmalaram adittAmarai
vAyuLLum manatthuLLum vaippArkatkE”

Thosewhose minds are full of His thoughts and lips constantly abuzz with His holy names, are spared the infirmities of old age, says Azhwar.

Sri Kulasekharazhwar has another antidote for old age, death and rebirth-the Krishna RasAyanam or the Elixir capable of delivering us from the unending cycle of births and deaths, and endowing us with perennial youthfulness in the company of the youngest inhabitant of Sri Vaikuntam, viz., the Lord, who is verily the fountainhead of youth.

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya Nama:

Dasan, sadagopan.