Tiruppullaani

[Guest guest]

Srimate SrivanSatakopa Sri Vedanta Desika

Yatindra Mahadesikaya nama:

 

Tiruppullaani

 

There is the sweet fragrance of Saranagati in the air. If you listen

carefully, the twittering birds on treetops appear to cry out,

“Prapatti!” Prapatti!”. Every grain of sand

inhabiting the place appears to bear mute testimony to the divine

drama enacted on the soil aeons ago, laying down Saranagati as the

sole strategy for achieving not only liberation, but of every

possible desire that can seize man. The unending waves in the ocean

nearby do not roll or thunder, but lap gently at the coastline, as if

trying to find and touch the lotus feet of the Model Man, who lay on

the shores long ago. The waves return in disappointment, unable to

locate their refuge, but ever optimistic, they rush towards the shore

again, hopeful of finding Him sometime or the other.

 

There are 106 “Divya Desams” or temples on this earth,

sanctified by the visits of Azhwars. All of them are indeed branch

offices of the Lord, opened for the specific purpose of enticing and

emancipating errant souls. Thus at every divya desam, Emperuman

awaits our arrival patiently, having spread the net far and wide

through His agents-- the Acharyas. Every divya desam is thus a

dispenser of that panacea, Saranagati.

 

Though this might be so, there is a particular divya desam that is

known specifically as “Saranagati Kshetram”. It was this

particular abode of the Lord that was eyewitness to the great episode

of Vibhishana Saranagati, which Emperuman used as a vehicle to

demonstrate the unfailing efficacy of Absolute Surrender.

 

Having left Lanka and with it all his near and dear, untold riches and

royal privileges, Vibhishana fell at the Lord’s lotus feet, on

the shores opposite Lanka. Those in the Vaanara sena justifiably

doubted his motives in deserting his blood brother and defecting to

the enemy camp, especially on the eve of a war. When Vibhishana

started wondering when he had indeed made the right move, it was

Chakkravartthi Tirumagan who stepped in, convinced the antagonists

that those who surrendered—“Prapannaas”-- should be

protected at all cost, even if their conduct was suspect and even if

they were the embodiment of evil—“dosho yadyapi tasya

syaat”. It was at this divya ksetram that the Prince of

Ayodhya enunciated clearly His philosophy of protection to all those

who surrendered, irrespective of caste, creed, colour, race, merit or

qualification. Whoever says to the Lord with sincerity, “I am

yours. Please save me”, performing Saranagati at His lotus

feet, is entitled for emancipation, says Raghunandana, in His famous

pronunciation—

 

“Sakrit eva prapannaaya tavaaham asmi iti yaachate

Abhayam sarva bhootebhyo dadaami, etat vratam mama”

 

It is for this scintillating display of Saranagata Rakshanam that Sri

Rama is acclaimed till today, as the “Sarva avasttha sakrit

prapanna janataa samrakshna eka vratee”.

 

And the place where it all happened is Tiruppullaani, situated on the

southernmost shores of India. The name has obviously evolved from

“Pull anai” or a bed of grass, referring to the Darbham

which Sri Rama lay on (“tata: saagara velaayaam darbhaan

aasteerya Raghava:”), during His own ineffective Saranagati

addressed to the Samudra Raja, seeking the latter’s cooperation

in building a bridge across the ocean to Lanka, for transporting men

and materials for war.

 

One might ask—if Saranagati is touted to be a fail-safe

mechanism for achieving one’s desires, how come Sri

Raghava’s own effort (in surrendering to the Samudra Raja)

failed?

 

The answer is that Prapatti is a strategy to be adopted by a helpless

person, who has no other means of accomplishing his goal.

“Aakinchanyam” or absolute helplessness is thus an

essential pre-requisite of Prapatti. Since the Prince of Ayodhya

could by no means be termed helpless, and was in fact the

all-powerful Parabrahmam, His Saranagati to the deity of the waters

was doomed to failure ab initio.

 

We thus find that Tiruppullaani was the stage on which the Lord

enacted two episodes of Saranagati, both intended to drive home to

mortals the cardinal principles and pre-requisites of Prapatti. It is

thus Tiruppullani that showed the rest of the world the real route to

Liberation. When we realise that we are actually standing on the

shores where Sri Rama stood, that we are stepping on the same sands

that He lay down upon for three conseuctive days, the same beach

sanctified for posterity by the steps of Siriya Tiruvadi and

countless Vaanara Veeras, tears of devotion cloud our eyes and our

mind cannot but re-enact the glorious scenes on the sands that took

place in Treta Yugam, but appear as real today as they were then.

 

A short distance from the Sannidhi is the seashore where it all

happened. And it is this shore, from which the Rama Sethu, the bridge

across the ocean to Lanka, was built by that accomplished engineer,

Nala, in just five days flat. We are told that the Vanara veeras

brought huge hills, tall trees, massive boulders and rocks, wrote

the Rama nama on them and threw them into the waters—and they

floated due to the glory of the divine name, adhering together and

forming a beautiful, sturdy and unprecedented bridge across the

unbridgeable ocean. Sri Valmiki is so taken up with the mind-boggling

logistics, superhuman effort and enormity of endeavour that went into

the project, that he enthuses over the Sethu time and again, calling

it “Mahaa Sethu”, “Sreemaan” etc.

 

It is no small tribute to Tiruppullani that even the most

insignificant of its inhabitants, creatures like squirrels, rushed to

participate in the kainkaryam of Sethu bandhanam, by dipping their

bodies in water, rolling in the sand and shaking off the sand

particles adhering to their bushy coats, in an endearing effort at

filling the ocean. Looking at the monkeys’ efforts, the

squirrels, even though endowed with much less strength and size,

participated in the service to the best of their capabilities.

Pleased at this endeavour, Sri Rama is said to have caressed the

squirrels’ back, resulting in three lines that can be witnessed

on their backs even today. This is no old wives’ tale and has

the sanctity of mention in Tirumaalai—recording the

squirrel’s contribution for posterity, Sri Tondaradippodi says,

 

“Kurangugal malayai nookka, kulitthu taam purandu ittodi

taranga neer adaikkaluttra chalam ilaa anilum polen”

 

Though the term “Kulitthu” refers to the squirrels taking

a dip in the ocean so that sand would stick to their bodies, we

cannot help but think that they might have tried to purify themselves

with Samudra snaanam, before participating in Bhagavat Kainkaryam.

 

And if one needs proof positive that all this happened, that all this

is not merely another Stthala Puraanam concocted to confer greatness

on the divya desam, one just has to go out in the sea a little

distance, to witness to one’s eye’s content the remnants

of the Rama Sethu. A couple of years ago, satellite pictures taken by

NASA of the USA were circulated on the web, confirming for even the

most die-hard doubters, the existence underwater of a bridge-like

structure linking the present day India and Lanka. That this bridge

existed seven hundred and odd years ago, is borne out by Swami

Desikan’s tribute to this structure, in Sri Varadaraja

Panchasat—

 

“Tam veekshya Sethum adhunaapi shareeravanta:

Sarve shadoormi bahulam jaladhim taranti”

 

Swami Desikan tells us that a mere sight of this glorious and sacred

bridge that Rama built, ensures our emancipation. The word

“adhunaapi” conveys wonderment at the Rama Sethu

remaining visible to mortal eyes till date, even after the passing of

several Yugas. The glory of this immortal bridge is chronicled by the

great Venkataadhvari Kavi of Arasaanipalai, in his “Visva

Gunaadarsa Champoo”, thus—

 

“Ya: puraa paapa dasakacchede saadhanataam gata:

Sa Sethu: na katham shakta: paapa panchaka bhanjane”

 

“When this Sethu was instrumental in the destruction of the ten

heads of the dreaded Ravana, what difficulty can it have it

destroying our five types of sins (“Pancha mahaa

paatakam”)? And the adage, “Tiru Anai kandaal aru vinai

agalum” confirms our conviction in the purificatory powers of

this Sethu. Swami Desikan is so impressed with the idea that he

repeats it in Daya Satakam too—

 

“Vyabhajyata Sarit pati: sakrideva kshanaat tat kshanaat

prakrishta bahu paataka prasama hetunaa Setunaa”

 

The glories all our Acharyas and elders have attributed to the Sethu

have their origins in the Srimad Valmiki Ramayana Slokam, where Sri

Rama, on his return journey to Ayodhya in the Pushpaka vimaanam,

points out to Sri Mythily the beautiful bridge across the ocean built

solely for Her rescue and remarks about the holiness of the waters at

the shores of Tiruppullaani—

 

“Etat tu drisyate teerttham saagarasya mahaatmana:

Sethu bandha iti khyaatam trilokyena abhipoojitam

Etat pavitram paramam mahaa paataka naasanam”

 

The reality and glory of the bridge that Rama built, is further borne

out by references in the Mahabharata. During his travels in the

south, Sahadeva is said to have met Vibheeshana and also had a

darshan of the Rama Sethu, which prompted in him thoughts of

Rama’s glory—

 

“Lankaam abhimukho Rajan! Samudram avalokayat….

….”Tatra drishtvaa Rama Sethum chintayaamaasa vikramam”

 

What about the Lord of this great divyadesam?

 

There appear to be quite a few contenders for the sobriquet

“Periya Perumal”. This title is applied to Emperumans,

mainly because Perumal (Chakravartthi Tirumagan) is said to have

worshipped them. First and foremost to come to our thoughts at the

mention of “Periya Perumal” is of course our Ranganatha,

the Kula Deivam of the Ikshvaaku Dynasty, whom Sri Rama worshipped

along with His Consort, on the day prior to His infructuous

coronation—“Saha patnyaa visalaakshyaa Narayanam

upaagamat”. The second claimant to the title is Sri Nrisimha,

whom Sri Rama is said to have worshipped at Ahobilam, en route to

Lanka.

 

You would be surprised to learn that there is a third “Periya

Perumal” too, the Adi Jagannatha Perumal of Tiruppullani. Prior

to the battle with Ravana, Sri Raghava is said to have paid obeisance

to the Kalyana Jagannatha Perumal of this divya desam and obtained a

divine bow from Him, with which Ravana samhaaram was carried out.

That this Emperuman was in possession of and sported a mighty bow, is

borne out by Sri Tirumangai Mannan’s mangalaasaasanam, calling

Him “Deiva Silayaar” (Silai=bow).

 

The Lord sits in the sanctum with His twin Consorts, one of His palms

extended in a protective pose (“Abhaya mudra”), while the

other palm beckons to devotees (“Aahvaana Hastam”) to come

and seek refuge in His holy feet. The other two hands at the back hold

the Shankham and Chakram respectively. According to the Stthala

Puranam, Dasaratha Chakravartthi, apart from performing

Putrakaameshti, worshipped at this divya desam and it was Adi

Jjagannatha Perumal who blessed Him with progeny. (Sri Valmiki

perhaps hints at Sri Raghava being an amsam of Adi Jagannatha

Perumal, when he says “Prodyamaane Jagannatham sarva loka

namaskritam”, while recording Rama’s birth.)

 

Those belonging to the school of Meemaamsa hold that Yagyas and Yagas

are by themselves productive and bestow the desired fruit on the

performer. However, Vedantis affirm that it is Isvara, pleased by the

performance of these sacrifices (which are only modes of worshipping

Him) who confers the favours sought on the devotees. Similarly,

though Dasaratha performed Putrakaameshti, it was Adi Jagannatha

Perumal who actually blessed the Emperor with four illustrious sons

in His own mould.

 

If this Emperuman is reputed to be a “Varaprasaadi”, we

owe it in no small measure to His Consort, Sri Padmaasani Taayaar,

whose sannidhi is nearby. The Divine Consort’s compassionate

countenance captures our hearts, with its welcoming smile.

 

As we perform a pradikshinam, we come to the shrine of Sri Raghava,

appearing to us as He did to Vanara veeras aeons ago, recumbent on a

bed of grass. In this Sannidhi, however, the Prince of Ayodhya is

seen lying on a snaky bed, with Brahma seated on the lotus growing

out of the Lord’s navel—all of this indicating that He is

indeed the Parabrahmam, despite His protestations to the contrary

(“Aatmaanam maanusham manye”). Sri Hanuman is seen at the

Lord’s left foot, in a posture of devotion. Unusually, a huge

sword lies beside the Lord, contrary to the popular perception that

Emperuman’s favourite weapon during the Ramavatara was the Bow

Kodandam. The Lord is seen in “Veera Sayanam”, with his

right hand placed beneath His head as a pillow, and the left hand

stretched alongside.

 

This pose of the Lord brings to our mind the relative couplets from

the Epic, which prompt the conclusion that the Lord displayed four

hands to those present on the Tiruppullani beach, on that day in

Treta Yuga. Describing Rama's supine posture on a bed of darbham, Sri

Valmiki says that He had His arms folded in supplication ("anjali").

Simultaneously, one of His arms was placed behind His head as pillow

with another stretched out. Here is the relative sloka-

 

"tata: saagara velaayaam darbhaan aasteerya Raaghava:

anjalim praang mukha: kritvaa pratisisye mahodadhe:

"baahum bhujaga bhogaabham upadaaya ari soodana:"

 

Thus two of the arms were engaged in a gesture of supplication, with

folded palms beseeching the Samudra Raja to permit access, while

another arm was placed as a pillow behind the head. This definitely

presupposes the existence of four arms, since one cannot use two arms

to perform the function of three. It is thus clear that in this

instance, Sri Rama must have displayed His Paratvam (Supremacy) at

Tiruppullani (with the four-armed posture.

 

Sri Vibheeshana stands as a sculpture just outside the sanctum

sanctorum, the embodiment of devotion, reminding the onlooker of the

immeasurable fruits he derived from his exemplary Saranagati at the

Lord’s lotus feet.

 

Two other worthies we see at this Sannidhi are Shuka and Saarana,

ministers of Ravana. These Rakshasas are despatched by Ravana for

ascertaining the strengths and weaknesses of Rama’s army, but

are caught immediately by Sri Rama’s sentinels, as they land on

the beach. When they are brought to Rama’s presence, bound hand

and foot and facing certain death at the hands of the enraged

vanaras, Rama intervenes and displays His strategic wisdom. He tells

the spies to have a good look at the army and advises Vibheeshana to

take them on a guided tour of the encampment, so that they could gain

a true picture of the army’s invincible might and numerical

superiority and report back to their leader. And Rama’s ploy

pays off, when these Rakshasas return to Ravana with glowing accounts

of the opposing army, its numbers, the might of its commanders, etc.,

fervently pleading with Ravana to return Sri Mythily to Rama with

honour and escape certain annihilation.

 

In turn, we reach the Sannidhi of Sri Pattabhirama, with Sri Sita and

Lakshmana, adorned in all their finery.

 

Unlike other Emperumans who have had to be content with a line or two,

or at best one pasuram, from an Azhwar, this divya desam can boast of

no less than twenty pasurams from the pen of Sri Tirumangai Mannan.

Azhwar, floored by the incredible handsomeness of this Emperuman, has

donned the role of a girl stricken with unbearable yearning for the

Lord of Pullaani. Sri Kalian waxes eloquent in portraying Pullani,

with such enchanting phrases as--

“poovaar manam kamazhum Pullaani”, “poru tiraigal

pondu ulavu Pullaani”, “chezhum tadam poonjolai soozh

Pullaani”, “pon alarum punnai soozh Pullaani”,

“ Poonserundi pon soriyum Pullaani”, “Punnai

muttham pozhil soozhndu azhagaana Pullaani” etc.

 

Indicating to us the extremely close association this divya desam has

with Saranagati, Sri Tirumangai Mannan punctuates most of his

pasurams with the phrase “tozhudum ezhu”, signifying

absolute surrender to this Emperuman. Apart from Azhwars, the Adi

Jagannatha Perumal and the Darbhasayana Rama have drawn poetic

tribute from a host of admirers, ancient and modern, as is evident

from several beautiful compositions like the “Pullai

Andaadi”, “Pullaani Maalai, “Kadavu Tirattal

Paattu”, “Vaahana Maalai”, “Vanna

Viruttam”, “Deiva Silayaan Tiruppugazh”,

“Nalangu”, “Tiruppullaani Nondi Naatakam”,

etc.

 

An account of Tiruppullaani would be definitely incomplete without a

mention of the Stthala Vriksham, the holy Peepal Tree that spreads

its leafy branches over the Darbhasayana Raman Sannidhi, in an effort

to keep the Lord shaded from the radiation of the overhead Sun. This

is indeed a huge specimen, growing vertically as well as

horizontally, spreading its roots and branches far and wide. In view

of its phenomenal growth, this tree is acclaimed as “Valar

Arasu”. A mere sight of this holy tree is reputed to cure us of

incurable diseases. Our reverence for the Vriksham multiplies

manifold, when we learn that it has officiated as arbiter, to

determine the correctness of Vedic intonation. We are told that

Saraswati took birth on earth and begot a scholarly

son—Saarasvatan—who was well versed in the Vedas and

other Shastras. When a group of Vidvaans found fault with

Saarasvata’s intonation of the Shruti, the latter appealed to

Brahma for arbitration. Brahma, however, directed the contending

parties to the Asvattha Vriksham at Tiruppullani. Saarasvata and the

other Vidvans agreed that that version was correct, which the tree

heard with rapt attention, without even a movement of its leaves.

After hearing both parties, the Asvattha tree ruled in favour of

Sarasvati’s son.

 

For those suffering from the heat and dust of Samsara as well as the

overhead Sun, the beautiful tank opposite the Sannidhi, pleasingly

filled with cool water, affords great relief. Known as the Chakkra

Teertham, this tank is as holy as the waters of the Sethu.

 

Abutting the holy tank is Swami Desikan Sannidhi, with palms folded in

supplication to his favourite deity—the Karunaa Kaakuttstha, the

Mahaaveera—whose praise he has sung with fervour in his

innumerable compositions. Quite an ancient shrine, lovingly looked

after for centuries by doting devotees, it now belongs to Srimad

Andavan Ashramam. Sri Ahobila Matam has a large and spacious Sannidhi

for Sri LakshmiNrisimha, located very near Adi Jagannatha Perumal

Koil, with provision for accommodating Sevaartthis visiting this

divya desam. A new Vanamamalai Mutt too has come up adjacent to the

Sannidhi. All these institutions ensure that devotees who visit

Tiruppullani are assured of shelter and prasaadam.

 

Poorvacharyas like Sri Periya Nambi, Sri Bhashyakara, Sri Bhattar, Sri

Nanjeeyar, Swami Desikan and Sri Manavala Mamuni are reputed to have

performed mangalasasanam of this Emperuman. Sri Mamunigal is reported

to have composed the beautiful and extremely moving “Aarti

Prabandam” at this divya desam, while his Acharya and maternal

uncle Sri Tiruvaimozhi Pillai was born at Sikkil Kidaaram, near

Tiruppullaani. The glories of this holy place are chronicled in

detail in nine chapters, in the “Bhuvana kosa varnanam”

of the Aagneya Puranam.

 

The Tiruppullani temple has undergone renovation and Samprokshanam

recently and the Gopuram stands tall, beautiful and imposing, a

majestic symbol worthy of its Inner Dweller. The Shrine is under the

administration of the Setupati Samstthaanam, whose rulers have been

devoted to the Lord and have performed several kainkaryams,

generation after generation. This dynasty is incidentally reputed to

have been founded by a warrior who was of assistance to Sri Rama and

was crowned by Him as ruler of the “Sethu Naadu”. Figures

of generations of Setupatis adorn the prakaarams of the Sannidhi,

their palms folded in devotion to the Lord of Tiruppullani.

 

For the information of intending visitors eager to have a glimpse of

this wonderful Emperuman and to purify their bodies and souls through

Sethu Snaanam, Tiruppullani is a small village around 10 kilometres

from Ramanathapuram, which in turn is around two and a half hours

from Madurai. The area is well connected by road and rail, with all

creature comforts. Till date, this divya desam is thronged by

devotees with varied wish lists ranging from progeny to Paramapadam.

Till some years back, we are told that Acharyas used to test the

conviction and spiritual strength of their Sishyas seeking

Saranagati, by advising them to perform Sethu Snaanam. Apart from

being a powerful panacea for all ills, this holy dip is specifically

prescribed for ridding oneself of impurities accruing from an

overseas trip involving crossing of oceans, officiating in the 11th

and 12th day ceremonies following the passing away of a Sri

Vaishnava, etc.

 

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri

Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan