Birds of a feather

[Guest guest]

Srimate SrivanSatakopa Sri Vedanta Desika yatindra

Mahadesikaya Nama:

 

Birds of a Feather

_________________

 

Though this is a piece about birds, this is not for

the birds. And we are concerned here about not a

single bird, but two—twin birds- and not different

birds at that, but similar ones- birds of a feather,

so to say. The sight and sound of a couple of birds

perched on a tree set adiyen on a ride on the hobby

horse, and the train of thought stumbled upon a few

instances of significant bird couples, finding a place

in the Vedas, itihasas ,etc.

 

Let us start our ornithological journey with the

Mundakopanishad. Some portions of this timeless and

uncreated body of knowledge are deeply allegorical,

and call for lucid interpretations, which our

poorvacharyas have attempted with remarkable success.

One such mantra, dealing with two birds, in an

explicit espousal of the Visihtadvaitic doctrine,,puts

in the proper perspective the roles of the individual

soul, the All-powerful Lord, and that of the

non-sentient body.

“ DvA suparNA sayujA sakhAyA samAnam vriksham

parishasvajAtE

Tayo:anya:pippalam svAdu atti, anasnan

anya:abhichAkaseeti”.

 

In an exquisite allegory, this mantra describes two

birds of beautiful plumage/feathers, equal in

enjoyment, bound in eternal friendship, residing in

the same tree from time immemorial. One of the birds

feasts on the fruits of the tree, while the other

shining bird eats not and just looks on.

 

On the face of it, there is nothing remarkable about

this mantra, which can at best be dubbed as a

description of a picture-postcard scenario. However, a

closer look reveals a wealth of meaning. The tree

described in the mantra refers to the non-sentient

body. This particular tree is immobilized by the

surrounding soil of samsArA, and the roots represent

the accumulated baggage of rights and wrongs,

collectively called “Karma”. One of the birds

having the tree as its abode, is the jeevatma.

Elsewhere in the Upanishads, the individual soul is

described to be one of boundless beauty and bliss-

hence the reference here to a bird of beautiful

plumage. The jeevatma is bound in an interminable

cycle of births and deaths, and passes through each

life enjoying the fruits of its good deeds (puNya) and

suffering from the bad ones (papa). The pleasures of

this world are indeed exquisite for those who are

unaware of the eternal bliss that the Lord can bestow,

and hence the mantra describes the fruits of the tree

to be tasty (svAdu). These fruits represent “Karma

phalam”.

 

The other bird in the tree, the non-eating spectator,

is the Paramatma. The Lord, in His infinite mercy,

resides along with the jeevatma (as his inner dweller)

in the perishable body, filled with blood, bones and

refuse (“oonidai suvar vaitthu, enbu thooN nAtti,

urOmam vEyndu onbadu vAsal tAnudai kurambai”).

However, He does not partake of the ephemeral, mundane

pleasures, and remains untouched and untainted by

Karma. His innumerable, auspicious attributes make Him

as different from the jeevatma as day is from night.

Thus the mantra says He ‘shines”. The Visishtadvaitins

could not ask for a better pramANam for their

doctrine, as the mantra clearly enunciates the

concepts of “chit” or jeevatma, “achit” or the

non-sentient matter, and “Easwara” or the Lord, and

also delineates their roles of “BhOkta”, “BhOgyam” and

“PrEritAra:” respectively. By bestowing the

non-eating bird with a glow or shine, the mantra

refutes the Advaitic concept of “nirguNa Brahmam”.

 

Moving on, we find another instance of twin birds

associated with the great epic, Srimad Ramayana .But

for these birds, the “Adi KavyA” would not have seen

the light of day.

Two birds, a male and a female (“ love birds”, as

one might call them), perched on their tree-top home,

were immune to the world, deep in conjugal bliss. They

were so wrapped up in each other, that they failed to

see their natural enemy, the hunter, approaching. His

keen eyes, scanning the trees, found what they were

seeking, and with a single arrow, he felled the male

bird, which plunged to the ground, and after a brief

and valiant struggle with the inevitable, gave up its

life. In the space of just a moment, the male bird,

which was in the throes of delight, was rudely

snatched away from its companion and pushed into the

jaws of death. Grief envelops the female bird, which

flies around in circles above its fallen friend, its

happiness of moments before suddenly transformed into

bottomless sorrow.

Sage Valmiki was a silent and helpless

spectator of this heart-rending scene. A large measure

of the bird’s grief descended upon the Maharishi, and

his heart brimmed with pity at her plight. This in

turn converted itself into righteous anger at the

perpetrator of the dastardly act, and despite himself,

the Muni flung a curse at the hunter. To his surprise,

however, the curse took the form of a beautiful

couplet, set to a lilting meter, with absolutely no

effort on his part .The “shOka” of the great soul

found expression as a “shlOka”, and was the precursor

of the great epic, characterised by “samAsa sandhi

yOgam, sama madhurOpanatArtha vAkya baddham”, etc. And

here is that shlOkA which issued forth from the sage’s

lips, propelled by his grieving heart-

 

“MA nishAda pratishtAm tvam agama:sAsvati:samA:

yat krouncha mithunAt Ekam avadhee:kAma mOhitam”.

 

“Oh, Hunter! Thou hast separated forever two birds

bound in love, by taking the life of one. This act of

cruelty will earn thou a lasting bad name.”

 

We now come to another pair of birds, of the same

parentage, which Swami Desikan describes with telling

effect in Srimad Rahasyatrasaram. However, unlike the

birds considered earlier, these two are diametrically

opposite in word and deed. When a stranger approaches

one of the birds, it says, “Welcome! Please be seated.

I am indeed blessed to have your company” and such

other pleasing words to this effect.

The other bird, encountering the same stranger,

reacts violently with cries of “Catch him and kill him

or skin him alive” etc.

The stranger is puzzled by the ocean of difference

in the demeanour of the two birds, though they are

blood brothers. Noting his confusion, the first bird

explains-

“MatApi EkA pitApi EkA mama tasya cha pakshiNa:

aham munibhi: aneeta: sa cha aneetO gavAsanai:

aham muneenAm vacha:shruNOmi, gavAsanAnAm sa

vacha:shruNOti

pratyaksham Etat bhavatApi dhrishtam,samsargajA dOsha

guNA bhavanti.”

 

Says the good bird,” We are brothers, born of the same

mother and father. However, we got separated in

childhood. I was brought up by rishis , while my

unfortunate brother fell into the hands of lowly

cow-eaters. I grew up listening to the pious words of

rishis, while he was listening day-in and day-out to

the words of cow-eaters. Now you understand why my

words are pleasing, and his, repelling. Thus, one’s

behavioural patterns are moulded by the company one

keeps.”

 

How true! Due to its association with Sri AndAl, her

parrot cries “Govinda, Govinda”. Even if She were to

punish the bird by starving it, it still calls out

“Trivikrama, Vamana” etc.

“Koottil irundu KiLi eppOdum Govinda Govinda endru

azhaikkum

oottakkodAdu seruppan Agil UlagalandAn endru uyara

koovum”.

 

When we hear something unbelievable, we often say,

“Tell it to the birds “, meaning thereby that birds

are credulous simpletons, incapable of distinguishing

between right and wrong. Considering the nature of the

birds described above, wouldn’t you revise your

opinion about our feathered friends?

Srimate Sri LakshmiNrsimha divya paduka sevaka

Srivansatakopa Sri Narayana Yatindra Mahadesikaya

Nama:

-dasan, sadagopan.

 

 

 

 

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