Kulashekara Azhwar's Tirunakshatram-Some Reflections

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Kushyate Yasya NagarE Ranga YAtra Dine Dine

TAmaham ShirasAm VandE RajanAm Kulashekaram.

 

KumbhE PunarvasuBhavam KeraLE ChoLa PattaNE

Kaustubhamsham DharAdeesham KulashekaramAshrayE

 

Dear Friends,

 

On the occassion of Sri Kulashekara Azhwar's Tirunakshatram I

wish to remember him through his two Sanskrit Taniyans (laudatory

verses) and share a few reflections from the fourth decad of PerumaL

Tirumozhi. The Azhwar has been most eloquently saluted by other

members of our group. The single most distinguishing feature of the

Azhwar is

his unending desire to serve Bhagavatas. He held his hand in a pot

containing

poisonous snakes to establish the innocence of Bhagavatas. Lord Narayana

accorded him a unique status among the Azhwars by conferring upon him

the

title of PerumaL. His work consisting of 100 Pasurams is divided into

ten

parts. In the first decad, the Azhwar extols the Lord of Srirangam. In

it

he enjoys an Anubhavam of his Abhimana Daivam, Lord Rama, as Sri

Ranganatha

reclining on the serpent bed of Srirangam. Interestingly, the Azhwar

shares

the Nakshatram of his Abhimana Daivam. The second decad extols

Bhagavatas

who have devoted their existence to serve at the Lord's pleasure and for

his

pleasure. In the third decad, the Azhwar brings out the benefits of

associating with Bhagavatas. The fourth decad contains a brilliant

eulogy to

Lord Srinivasa. The Azhwar then offers SharaNagati to the Lord of

Tiruvithakodu (a Divya Desam in KeraLa) in the fifth decad. In the sixth

decad, the Azhwar takes on the Nayaki Bhavam and describes the pain and

anguish of the Gopikas at being separated from their beloved Lord

KrishNa.

These verses are extremely moving and bring tears to one's eyes. Equally

moving are the verses of the seventh decad in which the Azhwar describes

Devaki's sorrow at her inability to enjoy the childhood pranks and

Leelas

of Lord Krishna. In it the Azhwar declares "Fie on this unfortunate me!

You have found mothers (Yashoda and Putana) befitting you". The eigth

and

ninth decads are devoted to Lord Rama. The Azhwar describes the love of

Kausalya for Rama and Dasharatha for Lord Rama. In a fitting finale, the

Azhwar succinctly presents the Ramayanam in the tenth decad.

 

At a relatively young age, Lord Srinivasa

appeared in the Azhwar's dream and instilled in him unshakable

faith (Mahavishvasam), an extremely strong bond of love for the Lord

(Vatsalyam) and an eternal, unsatiated desire to perform Bhagavad and

Bhagavata Kainkaryam. A reflection of these attributes is seen in the

Azhwar's Pasurams in the fourth decad of Perumal Tirumozhi. The

BrahmAnda

PurANam declares that in the entire universe there is no place like

Venkatachalam and that there never has been nor will there ever be a God

equal to Venkateshwara (Venkatesha SamO Deva Na BhutO Na Bhavishyati).

The first part of this declaration is seen in the Azhwar's desire to be

anything sentinent or insentinent associated with the sacred Hills of

Tirumala (EnAnum AvEnE). The second part of the BrahmAnda PurANam

declaration

glorifying Venkateshwara is seen in the ninth Pasuram of the fourth

decad.

The Mahima of the Lord of Seven Hills stems from the fact that his name

arises from a combination of three words, i.e. Vem (sin)+Kata (destroy)+

Ishvara (Lord). Thus merely uttering his name destroys one's sins. A

second

reason for the uniqueness of Lord Srinivasa comes from his constant

association with Periya Piratti. H.H. Srimad Andavan Swamigal of Srimad

Paundarikapuram

Asramam very eloquently points out that incarnations of Lord Narayana

such as

Ranganatha, Rama, Krishna, Varadaraja can be addressed either by

their name as is or with the prefix Sri to denote a respectful form of

address and the Lord's association with his consort. However with regard

to the

Lord of Seven Hills, Swamigal points out that Sri is an integral part of

the

Lord since the term Nivasan does not make sense without the prefix Sri.

This

Vishaya VailakshaNam-the oneness of the Lord of Seven Hills and his

consort

(Ekasheshitva)- is succinctly extolled by the Azhwar's reference to

Sri in the ninth Pasuram.

 

The Azhwar seeks

increasingly better ways to serve the Lord of Seven Hills as he delivers

each Pasuram. The first seven Pasurams are a prelude to the ultimate

SharaNagati referred to in the last four Pasurams. The Azhwar

outlines all possible obstacles that may be encountered in one's quest

for

the Lord and devises excellent ways of overcoming them. In this post, I

shall attempt to capture the Azhwar's thought process while delivering

each Pasuram. Kulashekara Perumal was an Amsam of the Kaustubha gem of

the

Lord. Fittingly, he has rained ten gems in praise of Lord Srinivasa. It

is impossible to do justice to the brilliance of Kulashekara Perumal's

eulogy and I seek forbearance of all readers for my indulgence.

 

The first Pasuram referring to the Krishnavataram indicates that just as

Lord Krishna subdued the seven bulls to win the hand of Nappinai, one

who

seeks the Lord must subdue one's senses before begining their quest.

Since all material pleasures are transient in nature and only serve to

increase one's desires for gratifying the senses, they are

counterproductive to spiritual pursuits. Therefore, the Azhwar seeks to

avoid them at the outset. The opening of the Panchajanya conch refers to

Shanka Nadam, which has several important meanings. First, the Pranava

Aksharam emanating from the Panchajanya indicates the ultimacy

(Parathvam)

of Lord Narayana. This can be associated with the Narayana Upanishad

salutation"OmithyekAksharam". Next, Pranavam destroys all

inauspiciousness

and removes all obstacles coming in one's quest of the Lord. A third

interpretation is that the Shanka Nadam denoting the Pranava Aksharam

indicates a tribute to Bhagavan Hayagriva, the presiding deity of

Knowledge. The Spatika, around Bhagavan Hayagriva is white in color, as

is

the Panchajanya conch. The stork is also white in color. These are

indicative

of the Shuddha Satva of the Lord of Seven Hills. Thus the Shanka Nadam

and

tribute to Bhagavan Hayagriva taken in conjunction denote Anishta

Nivrutti

and Ishta PrApti. The choice of the stork is instructive for it

indicates

the Azhwar's thirst for Bhagavad Anubhavam just like a hungry stork

waiting to grab fish from a lake.

 

The second Pasuram again emphasizes the evanescent nature

of worldly and material pleasures. The Azhwar shuns them and desires to

be a fish in the hill streams of Venkatachalam. Several explanations can

be offered for this desire of the Azhwar. In a moment of weakness,

the stork may decide to fly away. In this case, the Azhwar would be

deprived of Bhagavad Anubhavam. Therefore, wouldn't it be wonderful to

be a fish in the hill stream of Venkatachalam and constantly be

associated with the Lord? The reference to the fish can also be

interpreted as a reference to the Matsya Avatram, which beautifully

illustrates the Narayana Upanishad salutations "NarayanE PravartantE"

and "NarayanE Praleeyante". These salutations refer to the fact that

Lord

Narayana is the one who sustains the universe as well as the one who

causes Pralayam. Matsya Murthy brilliantly illustrates this Vedic

declaration, by causing Pralaya and at the same time bestowing

Satyavrata the power to overcome the waves of Pralaya. I am indebted to

Sri Rangapriya Mahadesikan Swami for blessing me with the insight on the

Matsya Murthy and the Narayana Upanishad salutation

 

The Azhwar then reasons that the stream could perhaps dry up and the

fish may

die, thus denying him further Anubhavam of Bhagavan. The thought of

separation from Bhagavan is extremely painful to the Azhwar. This must

be

noted in the context of the Azhwar's desire for daily pilgrimage to

Srirangam so that he could constantly be by the side of his Abhimana

Daivam, Lord Rama and enjoy Bhagavad and Bhagavata Kainkaryam.

Therefore,

he seeks a better way to remain by the side of the Lord.

 

In the third Pasuram, the Azhwar desires to hold the spit bowl of Lord

Srinivasa. The message here is that when the Lord cleans his mouth

with the water from the bowl while brushing his teeth, his benign glance

will inevitably fall on the person who holds the bowl. This is a sure

shot

method to obtain the grace of the Lord. In the Daya Shatakam, Swami

Desikan states that a mere benevolent glance of Lord Srinivasa is

sufficient to absolve an individual of Deva Runa, Rishi Runa and Pitru

Runa. The Azhwar points out an excellent method for obtaining

this blessing. This Pasuram is also indicative of the fact that Bhaktas

throng

to the Temple of Srinivasa in large numbers and vie with one another to

have a

Darshanam of Lord Srinivasa just like Brahma, Indra and Rudra compete

with

one another to get a Darshanam of Lord Narayana at Sri Vaikuntam. Hence,

the

Swarga Vasal to the Temple of Lord Srinivasa is just as difficult to

enter as

the door to Sri Vaikuntam. "Wouldn't it make my task easier if I wait

for the

Lord at the Vaikunta Dwaram holding his spit bowl, and be assured of his

Darshanam?" This seems to be the thought of the Azhwar.

 

The Azhwar then reasons: "Wouldn't it be better for me to be near

the lotus feet of the Lord, since his gaze is bound to fall on me as

soon

as he awakes from his sleep? What can I do to serve the lotus feet of

the

Lord?" This thought is probably motivated by the Mahabharata incident

where Arjuna and Duryodhana proceeded to Dwaraka to seek Lord Krishna's

help in the war. Lord Krishna was resting at that time. Duryodhana stood

at the head-rest of the Lord's bed, while Arjuna respectfully stood at

the

Lord's feet and was blessed by the Lord's grace as soon as he awoke.

Accordingly, the Azhwar resolves that if he becomes a Champaka

tree at Tirumala, which yields flower used for offering at the feet of

the Lord, his objective would be realized. This is reflected in the

fourth Pasuram.

 

The Azhwar continues in similar vein and reasons: "Perhaps the flowers

offered to the Lord's feet may be discarded after they lose their

freshness.

Then I shall be deprived of the Lord's Anubhavam again. How can I do

better?"

The Azhwar is also fearful of being distracted by material pursuits.

Accordingly, he shuns all aspirations for monrachy, the marks of royalty

and

its associated pleasures. Instead, the Azhwar desires to be a tree at

the

hills of Tirumala and perform Kainkaryam for Lord Srinivasa. In taking

the

form of a tree at Tiruvenkatan, the Azhwar wishes to serve Bhagavatas,

by providing them shade from the sun. In return, he would be overjoyed

by

their outpourings extolling the Lord and his limitless Kalyana Gunams.

 

The Azhwar is then concerned by the fact that someone can uproot the

tree. In that case, he would again be deprived of the Bhagyam of

performing

Bhagavad and Bhagavata Kainkaryam. Therefore he desires to be something

that is harder to move from Tiruvenkatan. Possible distractions surface

again. The connection between Indra Lokam and the tree is indicative of

the

Parijata tree being uprooted from Indra's kingdom. Accordingly,

Kulashekara

Perumal argues: "What if I am conferred with the pleasures of Indra

Lokam?

Would this not be simply a like a parrot in a golden cage? Are not the

pleasures of Indra Lokam just as fleeting? Therefore is it not better to

be an inanimate hill peak at Venkatachalam, resonating with the humming

music of the bees?" This motivates the Azhwar to do penance to be a peak

at Venkatachalam.

 

In the seventh Pasuram, the Azhwar cries out "Of what use is it to be an

emperor walking under a royal umbrella, living in a huge palace

flaunting his

wealth and hearing the praise of sycophants in the court? Are not all

these marks of royalty useless tinsel if they cannot help in serving the

Lord? Would it not be beautiful if I can become a hill stream at

Venkatachalam which

provides water used in performing Tirumanjanam for Lord Srinivasa?"

 

Kulashekara Perumal then refers to the elevated status of Brahma, Indra

and

Rudra and points out that they have been granted their status as fruits

of their Yagas and penance for Lord Srinivasa. However, even these are

transient in nature. That which is permanent and lasting is service to

the Lord and his Bhagavatas. Therefore, wouldn't it be marvellous to be

a

path or road traversed by Bhagavatas who come to have a Darshanam of

Bhagavan. Thus yearns the Azhwar in the eighth Pasuram.

 

The ninth Pasuram brilliantly establishes the concept of Sharanagati to

the lotus feet of Lord Srinivasa. The Azhwar concludes that

the only thing of permanence is attainment of Lord Narayana's

(Tiruvenkatan) lotus feet. This can be related to the Narayana Sooktam

salutation: Patim VishvasyAtmeshvaragam Shashvatagam Shivamachyutam

and the Sriranganatha Gadyam salutation "Sthairya" (meaning fixed or

permanent one). The eternal bliss of attaining the feet of Lord Narayana

is described in the Narayana Upanishad salutation "Narayana

SayujyamavApnoti, Narayana SayujyamavApnoti", in the Taittriya

Upanishad salutation "Sa YekO BrahmaNAnanda:" and in the Vishnu

Sooktam salutation "TadvisNoh Paramam Padam Sada Pashyanti Soorayaha"

Since this is the "bull's eye" Kulashekara Azhwar shuns everything else

that comes in the way of his goal (material wealth, royalty and its

associated paraphernalia and pleasures, Indra Lokam, the status of

Brahma,

Indra, Rudra). The import of the message of the Ashtakshara Mantram is

beautifully reflected in Pasurams 8-10. The ninth Pasuram refers to the

benefit of performing SharaNagati to Lord Narayana and finally,

Pasurams

8-10 reflect the Azhwar's enthusiasm to enjoy Bhagavad and Bhagavata

Kainkaryam. Thus, the Azhwar succinctly presents Tatva

(Lord Narayana is the supreme being), Hita (Surrender to His Lotus feet)

and Purushartha (Constantly be engaged in Bhagavad and Bhagavata

Kainkaryam)

for a Sri Vaishnava. One can associate the Narayana Upanishad

salutations

"Nama Iti DvaE AksharE" and "NarayaNAyeti PanchAksharaNi", with Pasurams

8-10. Another important feature of the ninth Pasuram is the description

of

Prapatti as Papa Nivrutti, i.e., the act of surrendering to Lord

Narayana

immediately rids one of their sins (Bharanyasam). The final Pasuram

again

refers to the bliss of attaining the Lord's feet. It is instructive to

observe the use of "possessing a sharp trident to kill enemies" in the

final

Pasuram. The reference here is to the fact that all obstacles coming in

the

way of one's path to seek the Lord are ruthlessly destroyed by the three

Rahasya Mantras, i.e., Ashtakshara Mantram, Dvaya Mantram, and Charma

Shlokam.

 

Everything correctly stated is entirely due to the grace of my Acharyan.

All errors and shortcomings are mine alone.

 

SrivenkatAchalAdeesham Shriyadyasita Vakshitam

Sritachetana Mandaram Srinivasamaham Bhaje

 

BhAvitam Srinivasasya Bhakta DoshEshvadarshanam

 

Kulashekara Perumal TiruvadiagaLE SharaNam,

 

Namo Narayana,

 

Muralidhar Rangaswamy

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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