Short and Sweet

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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

Short and Sweet

 

" Kalou sankeertaya KEsavam " says a sloka, pointing out that what is

gained in other YugAs through elaborate YAgAs and YagyAs, through intensive

penance involving excruciating physical hardship ( " oon vAda vAda uyir kAvalittu

tAn vAda seyyum tavam " ) or through devotion of an impossibly high order, can be

achieved easily during the Kali Yuga through the mere chanting of the Lord's

hallowed names. It is with this in mind that Mahrshis and Acharyas have composed

innumerable stotrAs incorporating these holy names, so that humanity can redeem

itself from its waywardness and strive for emancipation, by reciting these paens

of praise on Emperuman. It is for this reason again that the Achamanam, which is

an indispensable prerequisite of all vaidika karmAs as well as a purificatory

ritual, entails the utterance of fifteen of these sacrosanct appellations, so

that the intended KarmA is performed effectively and confers on one the desired

fruits. The efficacy of the Bhagavan nAmA needs hardly any proof-but if proof

were indeed required, we only have to look at the life histories of BhAgavatAs

like Droupati, ajAmiLa, GajEndrAzhwan, PrahlAda, Dhruva and innumerable others,

who have derived instant but everlasting benefits from the utterance of the

Lord's name.

 

When we explore the vast maze of the Lord's names, in search of one

we could choose for facile recitiation, we find ourselves bewildered by the wide

variety of nAmAs available. There are those extolled by the Shruti, those chosen

as favourites by Maharshis ( " Rishibhi: pari geetAni " ), those acclaimed by

Azhwars, those enumerated by the itihAsAs and PurANAs and so on. There are

simple ones like " GOpAla: " whose purport is easily comprehensible and complex

ones like the NArAyaNa nAma, on which volumes have been written detailing the

wealth of wisdom hidden in each of its syllables.

 

However, we of this jet age, characterised by paucity of time for

anything spiritually constructive and with the cropping up of innumerable

obstacles for the performance of even simple karmas like Sandhyavandanam

( " shrEyAmsi bahu vighnAni " ), would prefer for constant recitiation, a name of

the Lord which has full efficacy and potency, while at the same time being Short

and Sweet. This being the age of Fast Food and fast everything, in devotion too

we would prefer something brief but effective. Being VaidikAs basically, we

would also like the particular tirunAmam to be enshrined in the Shruti, knowing

fulwell that it is the ultimate recognition of legitimacy. Being vortaries of

Ubhaya VEdAnta, we would also like the nAmA to have the stamp of approval of

Azhwars ( " sishta parigraham " ). And being avowed Democrats, we would like the

name to be in popular parlance too, reflecting the choice of the people. Not

being scholars (speaking for people like myself), we would find it best if the

name is easy to pronounce, not some tongue-twister like " PraNatArtiharavarada: " .

And last, we would like to adopt this nAmA for pleasurable recitation, as a

constant thread of consciousness running through all our thoughts and actions,

without being encumbered by the numerous restrictions accompanying mantrAs like

the ashtAksharam, the DvAdasAksharam or the Shadaksharam. What we want is not a

hallowed Mantra, but a sweet name for experiencing personal bliss through

constant contemplation.

 

After a prolonged but pleasurable search, we do come up with such a

tirunAmam, which suits all our requirements to a " T " . Like a child scouring the

Departmental Store for a particular rare toy which it had seen with a

neighbourhood kid, we too emit a hoop of joy at the discovery of the nAma, which

we were in search of.

 

" Hari: " is one of those names of Emperuman, which sits short and sweet

on the tongue. Its single syllable makes it easy for pronunciation even by

children and those uninitiated in Sanskrit. And its very utterance produces an

extremely sweet sensation on the tongue, like sugar candy. Where other longer

Bhagavan nAmAs can be recited once, within the same span of time, this Hari nAmA

can be uttered thrice or more. If we accept that the recitation of a holy name

earns us merit and the more we do this the more merit we accumulate, then the

Hari nAmA is the obvious choice for us, letting us score fast through greater

recitation, due to its extremely short structure. It earns us a " sixer " every

time, where other tirunAmAs afford us mere measly " singles " .

 

The Hari nAma has an extremely close and multi-faceted association with the

Shruti. In fact, all VEda pArAyaNam begins with this name of the Lord- " Hari:

Om " -and ends with it too. Anyone who recites the VEdAs, irrespective of his sect

or denomination, invariably commences the exercise with the aforesaid prelude

and concludes also with the same. Why should this be so? When there are any

number of deities and any number of their names, why should the Shruti insist on

being heralded by the Hari nAma in preference to any other? In fact, when we

look into the SamhitAs, we find that Agni and Indra dominate, as far as

frequency of reference is concerned. So why doesn't a Vedic recital commence and

conclude with a mention of those demigods?

 

Scholars say that matters mentioned in the beginning and the end ( " upakramam

and upasamhAram " ) of any work, are a fair indication of the contents of the

same. If we take Srimad Ramayana for instance, it begins with the question of

Sri Valmiki about the possessor of certain auspicious attributes and Sri

Narada's identification of Sri Rama as such. The rest of the epic is but an

elaboration of the kalyANa guNAs of the Lord, which were indicated in the very

first Sarga. We find this to be so in other major works too. And the Shruti is

no exception, for when its recitation commences with the Hari nAmA and concludes

with the same, it is an extremely significant indication that the contents too

are but eulogies to the holy Hari, the various rituals described therein being

ways of His worship. Each individual word and syllable of the Vedic lore is but

a direct or indirect reference to this hallowed tirunAmam.

 

With so many dEvatAs around, why should the Shruti pay a special tribute to

this Hari, so much so that the entire body of Vedic Verses is one glorious and

continuous eulogy to Him? The reason is not far to seek, for it is the Lord who

has been of succour, whenever the Shruti has been in distress. When it was

stolen by Madhu and Kaitabha, it was Sri HayagrIva who battled with and

destroyed the demons and restored the VEda rAsis to BrahmA, so that the process

of Creation could continue uninterruptedly.

It is Sri Hari who brings forth Chaturmukha BrahmA at the beginning of every

creative process and endows him with Shroutic wisdom essential for the

performance of his task. The Shruti itself attests to this-

 

'YO BrahmANam vidadhAti poorvam, YO vai VEdAnscha prahiNOti tasmai " .

 

It is the Lord who proudly proclaims His inalienable association with the

Shruti and asserts that it is He and He alone who forms the ultimate wisdom

which is to be garnered therefrom- " VEdaischa sarvam aham Eva vEdya: " And above

all, the Vedas, as the highest of PramANAs (sources of knowledge), have

necessarily to speak only about the Parabrahmam, the highest of all entities,

viz., Emperuman Sri Hari.

These are but a few samples of the multi-faceted and deep-rooted connection

the ParmAtma has with the Shruti, which is adequate reason for the latter to

begin and end with Hari nAma sankeertanam.

 

It's all very well to say that the Hari nAma is intoned at the commencement

and conclusion of VEda PArAyaNam-however, does the actual tirunAmam find mention

in the vast body of Vedic lore? For, if it forms a mere prelude, without any

specific reference to the same in the contents, the aforesaid contentions cannot

gain popular acceptance. The answer to this question is Yes, for, how can the

Veda ignore the holy name of the Lord, whose tiruvadi it wears as a glittering

and prized crown?

 

If one were to search for one Prasna (chapter) of the available eightytwo in the

Yajur VEda, which is of the extreme essence, the recital of which would

tantamount to a pArAyaNam of the entire body of Vedas, one would definitely

plump for the Third Prasna of the TaittirIya AraNyaka. It is this Prasna which

conclusively showcases to us the identity of the Paramapurusha, which it doesn't

often refer by name elsewhere. It is this Prasna which tells us who exactly is

the BrahmAm, the Sat, the AtmA etc., who is held out to be the Supreme Being.

For, it is this Prasna which houses the Purusha SUkta, which in turn has been

acclaimed to be the essence of and the most significant part of the entire Vedic

wisdom- " VEdEshu Pourusham SUktam " . Almost immediately after declaring Sriman

Narayana, with His Consorts Sree and Hree, as the Parama Purusha ( " Hreescha tE

LakshmIscha patnyou " ), the AraNyaka pays a tribute to Hari- " Harim harantam

anuyanti dEvA:, Visvasya IsAnam vrishabham matInAm " .

 

This mantra tells us that all the thirty-three crore and odd demigods follow,

worship and adulate Hari, the Destroyer ( " harantam " ). It is this Hari who is

held out to be the Lord of all Universe ( " Visvasya IsAnam " ).

 

To expectant readers, this must come as indeed a disappointment, to learn that

the much-touted Hari is after all a Destroyer, with all the attendant stigmas.

Such an Emperuman can hardly endear Himself to us, when His principal function

is that of destruction. However, it is not for nothing that elders have time and

again emphasized that Veda vAkyas should be understood only with the aid of

explanations and clarifications provided by the Smritis, itihAsAs and PurANAs,

which collectively form the " UpabrhmaNA " for ascertaining the profound purport

of the Shruti.

 

" Hari: harati pApAni dushta chittai: api smrita:

anicchayApi samsprishtO dahati Eva hi PAvaka: "

 

It is this sloka which tells us that though Sri Hari is indeed a destroyer, what

He destroys is our accumulated baggage of misdeeds, our sins which are the root

cause of all suffering in this samsAra. It is to this Hari that Sri Andal

refers, when She assures us that all sins, past, present and future, would be

effectively annihilated like so much dust in a raging fire- " pOya pizhayum pugu

taruvAn nindranavum teeyinil doosAgum " . Shastras tell us that the very

contemplation of the Lord is enough for us to become pure and rid of all stigma

accumulated over several lifetimes. And the Hari nAma has this cleansing effect,

whether or not one utters it with the full realisation of its potency, says the

aforesaid sloka, citing as example the fire which scorches one, whether or not

the victim has knowledge of its properties.

 

Not only does a VEda pArAyaNam commence with the Hari nAma, but the beginning of

every day should be with the same, say the Ahnika granthAs. It should be the

very first word we utter after waking up. Thus Hari nAma sankeertanam should be

our very first act every day, the mahA mantra to fortify us for the challenges

the day would hold. And it is to be uttered not once or twice, but seven

times- " Hari: iti saptakritva ucchArya " -- and in three groups of two each, ending

with a single utterance at the end-says Swami Desikan in Sri VaiNava Dinachari-

 

" Vari iruL azhi vazhi manam varum uNarvodu

Karigiri maruviya Kariyavan adiyiNai

Parivodu paravu nal adiyavar pazhavurai

ariyari ariyari ariyari ariyE "

 

Here, the words " nal adiyavar pazha urai " are significant, for this brings out

the hoary tradition of reciting the Hari nAma immediately after waking up every

day. This is borne out also by Sri Andal's sreesookti-

 

" veLLatthu aravil tuyil amarnda vitthinai

uLlatthu koNdu munivargaLum yOgigaLum

meLLa ezhundu ari endra pEraravam

uLLam pugundu kuLirndElOr empAvAi "

 

It follows from the aforesaid that the daily Hari nAma sankeertanam should be

accompanied by contemplation of Hari too, in His primordial form of VyUha

VasudEva, in apparent slumber on the exquisite snake bed. And that this is the

practice of ancients and revered ones, is shown by the words, " munivargaLum

YOgigaLum'. The loud intonation of the Hari nAma, simultaneously by numerous

Rishis and yOgis, fills the entire area with a reasonant reverberation which is

at once pleasing to the ears and acts as an immediate cleansing agent for the

soul, relieving it of the heat and dust of SamsAra.

 

We have heard that we should remember the GajEndra MOksha episode, immediately

after waking from sleep. And we are told that simultaneously Hari nAma

sankeertanam should be made. Is there a connection, or is it just an

insignificant association?

 

Just as there have been numerous avatArAs of the Lord, in the form of Sri

Nrisimha, Sri Rama, Sri Krishna, etc., Sri Hari too is an avatara. The Lord, in

His infinite mercy, takes any number of avatArAs, of which ten have been

catalogued just as a sample, as the DasAvatArAs. There are many more, like the

HayagrIva, the Hamsa, etc., which do not figure in the ten, but are nevertheless

acknowledged and eulogised by the Scripture. That of Sri Hari too is an avatAra,

much glorified by Srimad BhAgavata PurANa, Azhwars and Acharyas.

 

Azhwars, especially, have lost themselves in the Soulabhyam, Rakshakatvam and

Paratvam displayed in this avatAra and the Divya Prabandas are replete with

references to the same.

 

The principal mission of this avatAra was the protection of beleagured Gajendra,

who, after battling valiantly with the crocodile (which grasped his leg and

tried to draw him into the pond, where the embattled elephant had gone to pluck

lotus flowers to offer to the Lord), threw up his mighty trunk in despair and

trumpeted loudly for all heavens to hear, seeking succour and a Saviour. And in

his hurry and desperation, the elephant forgot to mention the ParamAtmA by name

and just cried out " AdimoolamE! " (The Primordial Cause). However, just as a

letter addressed to the President of India reaches him despite the lack of his

name and address, Gajendra's appeal too went straight to Emperuman, other lesser

deities disowning the appellation and knowing not what to do-

 

" nakra AkrAntE kareendrE mukiLita nayanE moola moola it kinnE

nAham nAham nachAham na cha bhavati puna: tAdrusO mAdrusEshu

ityEvam tyakta hastE sapati sura gaNE bhAva soonyE samastE

Moolam yat prAdurAseet sa disatu BhagavAn managaLam santatam na: "

 

The Lord, answering to the sobriquet " Adimoolam " , rushed instantly to the

elephant's rescue, unmindful of His clothing being in disarray due to the

tearing haste He was in. And, though He was astride Garuda, the personification

of speed, the Lord's anxiety made Him spur the divine bird on, resulting in

indelible footmarks in the Bird's sides ( " tvat anghri sammarddha kiNAnka

shObhinA " ). It was as if the Lord was running, despite travelling on a winged

wonder that was VainatEya- " TArkshyam Aruhya dhAvan "

 

It is this episode, this avatara of the Lord as Sri Hari, that we are told to

remember and contemplate, immediately after getting up from bed every day, along

with Hari nAma sankeertanam, adhering to Sri Andal's dictum, " vAyinAl pAdi

manatthinAl chintikka " .

 

This Hari avatAra has been the subject of many an ecstatic outpouring by

Azhwars. For instance, Sri Tondaradippodi marvels at the Lord's soulabhyam in

answering the call of a mere elephant, while exalted deities like BrahmA and

Rudra are not rewarded with the Lord's dharshan, even after aeons of penance

(laced, however, with ahamkra)--

 

" PeN ulAm sadayinAnum Piramanum unnai kANbAn

eNNilA oozhi oozhi tavam seidAr veLgi nirpa

viNNulAr viyappa vandu Anaikku andru aruLai eenda

KaNNarA! Unnai andrO kaLaikaNa karudumArE "

 

Thus the Hari nAma's efficacy is beyond description. If it is capable of

conferring divine protection on a mere dumb pachyderm, who could not even spell

out the nAmA with clarity, need we elaborate on its potency, when uttered with

full knowledge of its glory and with even a semblance of devotion? The mere

utterance of this tirunAmam confers upon the devotee such merit, as could be

earned through philanthropic acts of unimaginable dimensions, performed at puNya

kshEtrAs like VArANasI, KurukshEtram and NaimishAraNyam, says the Scripture-

 

" VArANasyAm KurukshEtrE NaimishAraNya Eva cha

datttam syAt tEna yEnOktam Hari: iti akshara dvayam " .

 

Thus Sri Hari appears to be a specialist in the destruction of our sins, whether

or not we utter His hallowed name with devotion. When Sri PeriyAzhwar issues a

clarion call to the Lord to rid us of the chronic and crippling malady of

SamsAra, it is perhaps to Sri Hari that he refers- " MaruttuvanAi nindra MAmaNi

vaNNA! " . It is this holy Hari who appears to be the Divine Doctor, the one

physician whom we can trust to cure us of all physical and spiritual ills that

have plagued us for long. This is confirmed by Sage VyAsa- " oushadham JAnhavI

tOyam, vaidyO NArAyaNO Hari: " .

 

And what does Dr. Sri Hari look like? Just as we think of Sri Rama always with a

bow at the ready, Sri Krishna with a flute in His hands, does Sri Hari have some

special features? Yes, says the following sloka, describing His glorious form,

resplendant with an arrow, a sceptre, the PAnchajanya shankha, the magnificent

bow SArnga, a KEtaya to ward off opponents' missiles and the Magnificent Mace,

KoumOdakI, with one palm held up in the comforting " abhaya mudrA " , promising

protection to all those who approach-

 

" AbibhrANO rathAngam sharam asim abhayam shankha chApou sakEtou

Hastai: koumOdakIm apyavatu Hari: asou amhasAm samhatEr na: "

 

And it is to this Sri Hari that Sri Nammazhwar pays the ultimate tribute, in the

very last of his nectarine outpourings in Tiruvaimozhi-

 

" avA ara soozh ariyai ayanai aranai alattri

avA attru veedu pettra Kurugoor SatakOpan sonna "

 

This would appear to be a direct translation of the nArAyaNa anuvAka vAkya,

" sa BrahmA sa Shiva: sEndra: sOkshara: Parama svarAt " , and, by implication,

shows up our Hari as the Parabrahmam. It is significant that while Sri

Nammazhwar begins his Prabandam with a generic appellation ( " uyarvara uyar nalam

udayavan yavan avan.... " ), without indicating the tirunAmam of the Lord of his

choice, Azhwar shows his hand at the end with the mention of the Hari nAma,

indicating clearly who occupies his thoughts constantly.

 

Time to stop, says the page indicator, telling me that I am on the sixth page

and past the three-thousand-word mark. " Your title is again a misnomer, as the

article is neither short nor sweet! " observes my daughter, looking to its

length. It's no fault of mine, for, though the name is short and sweet, its

glories are innumerable and defy description.

 

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana

Yatindra Mahadesikaya nama:

Dasan, sadagopan