Yaadava singanum Kavitaarkika singanum - Swamy Deshikan Thirunaks hatram celebrations

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Swamy Deshikan Thiruvadigale Sharanam !!!

 

Today at Thuppul, one gets to see Swamy Deshika in the " Murali Krishnan "

sEvai. In the evening Deshika enjoys the Chandra prabha vAhanam.

 

Let us enjoy Krishnavataram and Ghantavataram.

 

Dwaapara Yugam - the epoch that saw the incarnation of Yaadava Singam - Sri

Krishna, adored and worshipped by one and all.

Yaadava Singam is considered as Geethacharya - the one who gave us one of

the Prasthaana-traya namely " The Bhagavad Geetha " .

 

Yadava Singam was born in the asterism of Rohini. This very fact made the

star Rohini a Thirunakshatram.

Kavitaarkika Singam, our Swamy was born in the asterism of Shravana. The

asterism of the Supreme Lord of all learning, Sri Lakshmi Hayagrivan.

 

Kannan is pop[ularly known as 'gOpAla', the protector of cows. 'Go' in

sanskrit also stands for scriptures and 'pAla' is one who protects it and

propagates the true essence enshrined in them. Gopala in this way refers to

a sadAcharyan. Hence our Swamy is also a gOpAla.

 

In dvapara yugam, Kannan would often play lot of pranks on the folks of

aayirpaadi. He would untie the cattle and would let them loose. Such

mischeivous acts would often prompt one to think of Kannan, as an impish

obstinate boy. Folks of ayirpaadi would dismiss such incidents by saying

that it is the nature of Kannan to be mischeivous and it is not possible to

change it. But, these acts indeed have lot of philosophical analogies that

may be grasped by a divine mind. The analogies refer directly to baddha

jeevatmas and Emperuman. We indeed are the cattle, who have been tied to

this samsara by the ropes of our past sins and well doings. It may be

observed that both punyam and paapam are equal impediments to attaining the

bliss of Srivaikuntham. These ropes depict our accumulated punyams and

paapams and Kannan, by the act of freeing us (the cattle) by untying these

ropes has indeed freed us from our samsaaric bondage and has made us worthy

recipients of his boundless compassion.

 

There is a more delectable angle to this. Emperuman bestows the wealth of

moksham to those aspirants who have performed bhakti yogam or prapatti. Both

these classes are of baddha jeevatmas. The bhakti yogins go through the

arduous path that stretches over millenia. Those who are incapable of this,

perform prapatti at the feet of a sadacharya, expressing their inability to

do bhakti yogam and would entreat Perumal to take the place of bhakti yogam

and grant them moksham. In this analogy, the buffaloes may be likened to

bhakti yogins while the tender calves and cows are likened to the followers

of prapatti. This is because the buffaloes are slow in nature while the

calves and cows are faster. Bhakti yogam is slow while Prapatti is faster.

Kannan, with his act of untying them both, has reaffirmed the statements of

the Upanishats that bhakti and prapatti are the only two means of attaining

liberation for baddha jeevathmas. Here again, it is only the merciful and

compassionate nature of Emperuman that makes Him to bestow the wealth of

emancipation on bonded souls. He is therefore glorified as Mukunda.

 

Swamy Deshika, the gOpAla has shown to the herds of Jeevatmas the means to

attain the bliss of beatitude by following the means of prapatti. He has

indeed lit the world with the lamp of surrender (sharanagati dIpikA), that

would take one to the abode of perpetual bliss. He is indeed the same

cowherd of dvAparayugam, who has come back in this kaliyugam to deliver his

unfinished sermons.

 

Swamy Deshika Himself sings on Sri Krishna in his Gopala Vimshati as

" vrindAvanacharam " - which in a planar sense means - the one who strode

along the realms of Vrindavana near Mathura. But its internal significance

is different. Swamy Deshikan is here extolling Sri Krishna as the Lion that

strode about the forests (vanam) of Upanishats. These are none but the

scriptural forests like Brihadaaranyakam and others, where one gets to see

the Lord.

 

Our Swamy is also " vrindAvanacharI " . Our Swamy is one who has shown to this

world the true svaroopam of the Lord, having based his works on that of Sri

Ramanuja. If he has really been able to do so, then it is only by entering

into the forests of Upanishats like Brihadaaranyakam and others. This makes

him a vrindaavanacharI. He has in fact strode around the Upanishadic forests

true to his name " Kavi taarkika simha " by subduing the derisive statements

of all the other systems of philosophy.

 

Andal in her Thiruppaavai sings on Kannan as sIriya singam. Our Swamy too

was embellished with the sobriquet 'Kavitaarkika singam' by none other than

Periya Piraatti Herself. As if this is not enough he shares the popular

sobriquet " Vedanthacharya " with none, but Sri Ranganatha Himself.

 

The two Lions meet each other -

 

Though the two lions were seperated by an epoch, they have yet, met each

other. In dwapara yugam, Kannan would always steal butter and other things

from the neighbourhood. The neigbourhood people soon thought of a plan to

catch Kannan in the act. They tied bells to the pots that had ghee, butter,

curd etc and tied them high up in the air. Their plan was to catch Krishna

when he comes to get the butter, as the bells would make a loud ring if

disturbed during the act.

 

As usual Kannan and his band of friends enter a neighbouring household. They

see the pots with bells and get to know of the owner's plan. Kannan then

says to the bell, " Look here you bell. I am now going to have some butter

and I order you not to make any sound " . So saying they make a pyramid and

Kannan gets to the high hung pot. The pot is being disturbed vigourously but

the bell follows the command of its master and does not make even the

slightest of sounds. Kannan takes a handful of butter and puts it into his

mouth. At this time the bell starts ringing aloud " ghaNa ghaNa ghaNa " . The

people in the house rush to the spot and catch the thief. Kannan with

childish furiousness shouts at the bell saying " I had ordered you to remain

silent. Why did you ring ? " . To this, the ghanta replies " Oh Master, kindly

forgive me. But it is our natural instinct, that whenever Perumal accepts

nivedanam, we sing ghaNa ghaNa ghaNa loud and clear " .

 

During Dwaparayugam, Ghanta by means of its ghosham showed to all the

dwellers of Gokulam, as to where Kannan was. Even in Kaliyugam, Swamy

Deshika who is the incarnation of this Ghanta has been doing the same thing.

By means of his ghosham or elucidations and writings, he has infact shown us

the true nature of the Lord and we are indeed able to see the Lord through

his works.

 

There is a popular Subhashitam that says " Pious and noble men stay steadfast

with deeds at all times " . The same may be said about Swamy Deshika also.

Irrespective of time, his actions do remain the same - that is of showing

the Lord to His subjects.

 

Lord Sri Ranganatha is extolled by Swamy Deshika as Chintaratnam, for he is

the gem to be contemplated upon always. Swamy Deshika is also a gem to be

contemplated upon as this contemplation has the capacity to confer on one

the wealth of brahma-jnaanam. With this jnaanam one may perform prapatti and

attain the lotus feet of the Lord.

 

Swamy Deshikan was born in the asterism of Poigai Azhwar and ascended to the

heavens in the asterism of Thirumangai Azhwar. By virtue of this, he is

celebrated as an embodiment of all the Azhwars of Sri sampradayam.

 

Sri Krishna gave us one of the prasthaana-traya namely " Bhagavad Gita " . But,

the same was deliriously interpreted by many. It was at this time, our Swamy

wrote his masterpiece " Taatparya Chandrika " that was a commentary to

Ramanuja's Gita Bhashya. This further fortified the purports conveyed by

Gita and enhanced the understanding of Bhagavad Gita in its true form.

 

Periyazhwar in his Periyazhwar Thirumozhi pasuram on Kannan says " You were

born in the asterism of Shravanam. Those born in that asterism will rule the

world. " Azhwar was referring to the star of Kannan as Shravana and not

Rohini, for the fear of Kamsa.

 

To make the words of Azhwar true, Kannan incarnated as Thuppul kulamaNi in

the asterism of Shravana and had his pattabhishekam performed by the wise

and pious who had immersed themselves in the oceans of Ramanuja's glory.

 

Swamy Deshika in the verse " vishvag-vyApi ... samEtAm " of his Yatiraja

Saptati says - " The divine and profound glory of Ramanuja has permeated

everywhere and is like a deep ocean. With pure dedication and devotion,

virtuous and learned bhagavathas took a plunge into that ocean and bathed in

it. Such great bhagavathas with divine purity and absolute knowledge of the

Supreme, did pattabhishekam to me and made me as the sovereign or the

darshana sthapaka of the parama vaidika Sri vaishnava sampradayam... "

 

Just as how all the Gopis surrendered to Sri Krishna with superlative

devotion after having listened to his sweet flute, Swamy Deshika's works are

always a great enchantment to the heart and are fully in concordance with

the Upanishadic purports. Similar to how Gopis came running to Krishna after

listening to His melodious flute, the words of Upanishats came running after

listening to the melodious and purportful elucidations of Swamy Deshika.

Swamy's interpretations and elucidations would always follow the Vedic

purports sincerely and would never impose or sermonize anything in

contradiction to these imperial texts.

 

In dvApara yugam, Kannan enchanted the world with his melodious flute while

in Kaliyugam, as Swamy Deshika, He enchanted the world with his masterly

elucidations on the Supreme truth.

 

Glory to the glorious preceptor Vedantha Deshika !

 

mangaLam dEshikEndrAya mahanIya guNAya cha

chakravarththi tanUjAya sArvabhaumAya mangalam

 

vAzhi vyAkhyAmuddirak kai !!!

vEdAntasUri charaNau sharaNam prapadye !!!