Avatars

E book by Anbil Ramaswamy

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 ON LORD HAYAGRIVA

1. INTRODUCTION

Many are familiar with the popular 10 Avataras called “Dasaavataaras” commencing with (fish) Matsya and
concluding with the apocalyptic horse rider (Kalki). But, our Saastras say “Avataaraa: hi asankhyEya:”
meaning that the Lord’s incarnations are indeed infinite. Various scriptures list from 30 to 48 Avataras
(including these 10). But all are agreed that the earliest Avataara is that of Lord Hayagriva with
the face of a horse.

To understand the concept, we should board the imaginary time capsule and fly back to the very beginning
of time – the time of creation. How the world came into being and whether and if so, when it will come to an
end has been the subject of inquiry by both Religion and Science. As many theories have been advanced as
there are religious thinkers and scientific investigators. The proverbial antagonists in Religion and Science
seem today, as never before, to converge on the origin of the world and the origin of the species.

The narration of Bhaagavata Purana has been accepted on all hands as the most authoritative one. The
world that we know of is full of sentient beings (Chetanas) and Non-sentient things (A-chetanas). In the
beginning, they subsisted in a subtle state (Sukshma dasa) without any name or form. At that time, they
were so integrated in a subtle state without name or form so that they could not be differentiated and they
were all alike drawn to Bhagavaan (Sri Narayana) while he as he lay on the leaf of a banyan tree in “Yoga
nidra’, very much like iron filings clinging to the magnet.

Once, He said to himself "Let me become many". He thus created from out of his own being (Sat) by
stirring Prakriti (Primordial matter). Prakriti which was in a dormant state with Satva, Rajo and Tamo
Gunas in equipoise got disturbed and issued forth in a gross form in the person of Brahma seated on the top
of the lotus bud emerging from out of the navel of Bhagavaan, Sri Narayana. For a thousand divine years
before the bud could blossom, Brahma dwelt in the bud. When it bloomed, Brahma emerged and looked
around and saw no one else other than his self. He entered the stalk to find out the source of the bud but
could not trace it. Suddenly, he heard an ethereal voice asking him to meditate- 'Tapa! Tapa!’ He meditated
for another thousand divine years (Devamaana Varusha) when Bhagavaan gave him a glimpse of his own
world VaikuNTa and bade Brahma to do further Tapas that would endow him with powers of creation. After
doing Tapas as advised, Brahma acquired the powers of creation from Bhagavaan, who gave him the Vedas
containing the secrets of the “Art of creation” and bade him to commence creation.
Being subject to Karma, his life is limited, Brahma also suffers from faults and foibles as much as we do.
Brahma was proud on his newly acquired power as the creator of the world.

The Lord desired to curb his pride. They used to say: "Homer nods". In our scriptures, we find many
occasions when Brahma also nods. On one such occasion he not only nodded but also yawned. A couple
of drops of water lying at the bottom of stalk of the lotus transformed into two demons called “Madhu” and
“KaiTaba” who promptly stole the Vedas from the dozing Brahma and hid themselves in Rasaatala intending
to usurp for themselves Brahma’s power to create. On waking up, Brahma found the Vedas missing. The
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whole environment became shrouded in darkness and mystery. Brahma could not proceed with his work. He
prayed to Lord Vishnu and requested Bhagavaan to help saying: “Vedaa: mE Chakshu: Vedaa; mE Paramam
padam; Vedaa: mE paramam Dharama; Vedaa: mE Brahmas cha uttamam”.

Lord Narayana took the form of Hayagriva on an AvaNi, POurNami, in the constellation of SraavaNa. He
appeared with the face of a horse, traced the demons in Rasaatala, let out a terrific sound called
“Udgeetam”- a tune from Saama Veda (Saama Swaram). Its resonance frightened the demons who dropped
the Vedas and ran away. The Lord retrieved the Vedas and restored them to Brahma. The demons, came to
know this, offered fight with the Lord. Hayagriva crushed them between his thighs and decimated them. He
is therefore called “Madhusudhana” (Slayer of Madhu). Thus, this was the very first Avataara that took
place even before creation started.

Devi Bhaagavata, however, gives a different version.

Once upon a time, there was an Asura called Hayagriva, who had the face of a horse. He did intense
penance to Devi and got a boon from her that he should not be killed by anyone except one who had a face
like his. He was under the impression that none would have such a figure and was pretty much sure that he
had become invincible. With the newfound power, he inflicted tortures on all living beings. Devi prayed
to Lord Vishnu who took the form with a horse face, fought with the Asura, and killed him.
But this version is not regarded as authentic.

2. REFERENCES TO HAYAGRIVA AVATAARA IN THE EARLIEST SCRIPTURES

References to this Avataara abound in our scriptures right from the Samhitas, BraahmaNas, AraNyakas and
Upanishads belonging to all the four Vedas, namely, Rik, Yajur, Saama and AtharvaNa, as also in Itihasas like
Ramayana, Mahabharata and Srimad Bhaagavatam and down to almost all the PuraaNas. They are far too
numerous to cite them within the narrow time-space frame at our disposal now.
Suffice it to know that this Avataara is deemed the earliest of all Avataaras.

But we will allude to just a few by way of example.

(1) RIG VEDAM

1. “Krishnam Niyaanam” (1-164-49): Sounakar says that Hayagriva meditation should be done early in
the morning.
2. Apratiratam part of Vaagambranee Suktam: describes him as “Hamsa:-Paramahamsa:”
3. 5th Suktam of the same, describes him as “Bhagan” which means he is full of 6 primary auspicious
qualities of Jnaana, Veerya, Bala, Aiswarya, Sakti and Tejas.
4. The saying “NamO VaachE! NamO VaachaspatayE!” recited in functions refers to him.
5. AitarEya Upanishad says that Vaak Devi is seated on the lap of Lord Hayagriva.

(2) YAJUR VEDAM

6. BrihadaraNyaka Samhita of Satapata BraahmaNam: In Yagjna PrakaraNam, Veda Vyasa addresses him
saying “You after taking the form of a horse, initiated the grandson of Viswaamitra, Yaagnavalkya, in Sukla
Yajur Veda.
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7. SvEta Aswataara Upanishad, 4th Chapter “Sisu BrahmaNam” refers to “deekshaNayaartha vaadam
3rd KhaaNdam says that Aniruddha took the form of Hayagriva.
8. MahaaNaraayaNOpanishad also mentions about this Lord
9. Tiru NaaraayaNeeyam Moksha Dharmam: In this Sage Vyasa deals extensively on this.

(3) SAAMA VEDAM

10. The Udgita Vidya dealing with the Saama Swaram that the lord used to frighten the demons belongs to
this Vedam.
11. Saama vedsa AaaraNyakam also describes him as “Hamsa: Paramahamsa:”

(4) ATHARVANA VEDAM

12. Trishapteeya Suktam: Kousika says that to avoid forgetfulness and improve memory power, one should
meditate on this Lord.
13. Sautigam and POushTigam of this Veda deal entirely with this Avataara.
14. UchchishTa BraahmaNam 11-7-5 Mantram says that Vedas present themselves in their natural state
(Tanmayam) in the Hayagriva Upaasaka.
15. The Mantram “BrahmanyO ayam DEvakee putram, BrahmaNyO ayam Madhusudhanam” says that it is
the same Hayagriva who took birth as the son of Devaki.
16. The Mantram ‘YO Brahmaanam Vidadaati poorvam YO vai Vedaams cha prahinOti tasmai tam aaha
Devam aatma Buddhi prakaasam mumukshu vai Saranam aham prapadhye’ is a prayer to Lord Hayagriva.

(5) SRIMAD RAMAYANAM

17. Bala KhaaNdam 76-17: Parasurama addresses that he realized Sri Rama as the one who killed Madhu:
“akshayam madhu hantaaram, jaanaami tvaam surOttamam”
18. AyOdhya KhaaNdam 6 -7: Sri Rama got up before Sunrise and prayed to him. “TushTaava praNatas
chaiva sirasaa Madhusoodhanam”
19. Kishkinda KhaaNDam 17- 49: Vaali says “Even if Sita were hidden in Paataala loka like what Madhu
KaiTaba did to Vedas, I would have brought her back to you. Why did you seek Sugreeva’s help?”
20. Yuddha KhaaNDa 74 -59: mentions that Hanuman while in search of herbs went to Himalayas prayed
to Lord Hayagriva worshipped by Brahma
“Hayaananam Bhagavato Hayagrivasya Sthaanam”

(6) MAHABHARATAM
21. The Saanti Mantram “ Gaatum Yagjnaaya, Gatum Yagjna patayE:” mentioned at the beginning of any
auspicious function refers to this Yagjna Swaroopi and Yajamaana
22. Saanti Parva 12-357th Sargam deals extensively with this Avataaram and is known
as “Hayagriva Upaakhyaanam”

(7) SRIMAD BHAAGAVATAM

23. 8th Skaandam 24th Chapter says that the Lord saved not only the Vedas but also the entire host of living
beings (Jeevaraasis)
24. 11th Skandam 17th Chapter also mentions how the Lord saved the Vedas.

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(8) PURANAS
The following PuraaNas deal with Lord Hayagriva in detail:
25. Brahma Vaivartha PuraaNam
26. Bhaagavata PuraaNam 2-7-11
27. BrahmaaNda PuraaNam: Maheswara- Naarada Samvaadam
28. BrahmaaNda PuraaNam: Hayagriva- Agastya Samvaadam
29. BrahmaaNda PuraaNam: Sri Ranga Mahaatmyam
30. DEvee Bhaagavatam
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3. TITBITS ON HAYAGRIVA AVATAARAM
1. The Araadhya Devata of the famous Aswamedha Yaaga is Lord Hayagriva.
2. Of the 7 Vyahritis, Lord Hayagriva is the AdhishTaana Devata of “Mahas”
3. The Araadhya Devata of Srimad Andavan, Poundarikapuram Swami Asramam, Srirangam and of
Parakaala Matam of Mysore is Lord Hayagriva.
4. The Tirunakshatram of Lord Rudra is “Tiruvaadirai”; The Tirunakshatram
of Lord Hayagriva is “Tiru Onam”.
You may notice that except these two, none other Nakshtaram has the prefix “Tiru”.
5. There are two deities in the Hindu pantheon facing southern direction. They are Lord Rangaraja of
Srirangam and Lord Nataraja of Chidambaram.
It is interesting to note that Swami Desika in Tiruvaheendrapuram also is facing south.
6. Bhagavaan is so called because he has 6 main auspicious qualities. Lord Hayagriva is also a
“Shaadguna murthi” but as Aniruddha, he shines in his “Sakti” and “Tejas’
7. When Anjaneya brought the entire Sanjeevi Mountain containing herbs like Visalya Karani, Santhaana
Karani, Savarna Karani etc., at the time of Rama - Ravana war to bring back to life the stricken ones, a
portion of the mountain is said to have fallen in Tiruvheendrapuram and became “Oushada-giri”
where Lord Hayagriva took his abode.
8. Here, you will find the strange scene of two sworn enemies coming together and living in
harmony, namely “Garuda” the Lord of birds and “Aheendra:- the Lord of the
serpents.(Aheendra means serpent king)
9. It is said that the horse faced Lord resides in “Arasa Maram” (Pipal tree); so, the tree is called
“Aswattha Vriksha”. It is also known as “Jnaana Aswattham”
10. There is a famous saying that if Lord Madhusudana casts his glance on a newborn baby at the time of
birth, that baby would grow to be great devotee by acquiring true knowledge (Tattvam) of the
Supreme Lord.
11. The grain known as “Kothuk-kaDalai” (cluster dhall?) is believed to improve memory power. There is a
parallel for this in the tender reeds of grass called “Dhurva” (Arugam pull, in Tamil), the juice of which was
the staple drink of Sage Durvaasa.

4. SUBHAASRAYA TIRUMENI OF THE LORD AS GLEANED FROM SCRIPTURES

As already seen, the Lord has the face of a horse. He has 4 hands. He holds Conch and disc in his two hands
at the back; on the front side, he holds a Japa-mala (rosary) in one hand and “UpadEsa mudra” (instructional
pose) on the other. His body is of bright white hue that shines like a flawless white diamond indicating that
he is “Satva murthi”- with “Suddha Satvam”- “sui generis” unlike others who have a mixture of the three
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guNas. He has a long nose. His Horse head (Aswa Siras) looks “Star studded”. The sky (Akaasa) and Nether
world (PataaLa) form his ears; Sun’s rays constitute his manes; the earth is his forehead; The Sun and the
moon are his eyes; Ganga and Saraswati rivers represent his eye brows; Sandhya Devi, his nose; The Pitru
Devatas form his teeth; “GO-lOka” and “Brahma lOka” are his lips; “Kaala Raatri” represents his neck.
5. LORD HAYAGRIVA’S OTHER NAMES
Lord Hayagriva is also known as Vaachaspati, Vaagheesa. Vaachaam nidhi, Swetaaswa mukhan, Nru Turanga
murthi, Aswa Siras, Vaaji Vaktra and Saindava Vaktra.

6. ANUBHAVAMS OF AZHWARS
(1) Nammaazhwar Tiruvoimozhi 2-7-6: “Madhusudananai anri matrilEn” meaning “I do not know
anyone other than Lord Madhusudana”

(2) Nammaazhwar Tiruvoimozhi 2-8-5: “maavaagi, aamaiyaagi, meenaagi, maaniDam aagi” meaning
that the Lord took several incarnations starting with Horse (maavaagi) Commenting on this the 9000 PaDi
says “HayO bhootvaa, hayagrivO bhootvaa”

(3) Tirumangai Azhwar: is said to have acquired the sobriquet of “Naalu Kavip
PerumaaL” only on worshipping Lord Hayagriva. He has mentioned about the Lord in several contexts.

(4) In Periya Tirumozhi 11-4-8, he says: “munn ulagangaL yEzhum iruL manDi uNNa mudalODu
veeDum ariyaadu ennidu? Vandadu enna imaiyOr munivarODu danavar disaippa, ezhil vEdam inri maraiya”
meaning: When all the worlds were enveloped by pitch darkness and the celestials were confused not
knowing what to do in the absence of the Vedas.

(5) In Periya Tirumozhi 7-8-2 he says: “pannu kalai naal vEdap poruLai ellaam parimugam aai alitha
paraman kaaNmin” meaning “See! It was Lord Hayagriva who revealed the substance of the 4 Vedas” and
continues: “Vasaiyil naan marai kedutha am malar ayarkku aruLi mun pari mugam aai, isai koL Veda nool
enru ivai payantavanE enakku aruL puriyE TiruveLLarai ninraane” meaning Oh! Lord of TiruvaLLarai! You
took the form of Hayagriva and brought back the Vedas that Brahma had lost to the demons and restored
them to him. Please grant me your grace!”

7. ANUBHAVAMS OF ACHARYAS
(1) Bhagavad Ramanuja:
Brahma and his consort Saraswati were worshipping Lord Ranganatha and Lord Haya-griva in their Sathya
lOka. We know how the image of Ranganatha came to Ikshvaaghu and then to Sri Rama and finally to
Vibheeeshana who was forced to leave the Lord in Srirangam between River Kaveri and KoLLiDam. When
Bhagavad Ramanuja went to Saraswati PeeTam in Kashmir to study the BOdhaayana Vritti of Brahma Sutram
and submitted his Bhaashyam (commentary) to Goddess Saraswati, she was so impressed with his work that
she named it “Sri Bhaashyam” and honored Ramanuja as “Bhaashyakaarar”. It may be noted that while so
many others had also written commentaries of the Brahma Sutram, their works go by their names like
“Sankara Bhaashyam”, “Maadhva Bhaashyam” etc.; it is Ramanuja’s work that earned the honorific

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of “Sri”. Saraswati Devi also presented to Ramanuja the Vigraham of Lord Hayagriva that she
was worshipping.

(2) Swami Desika:

Swami Desika was initiated into GaruDa Mantram by his maternal uncle AppuLLaar. He was chanting it at
Oushada-giri in Tiruvaheendrapuram. GaruDa appeared before him and instructed him
into Hayagriva Mantram. Swami with great devotion recited the same for a long
time. Lord Hayagriva appeared before him and blessed him with the ‘laala amritam” from his mouth.
Instantly, Swami started composing “Sri Hayagriva Stotram”.

Swami Desika was once on his way from Kaanchipuram to Tiruvaveenndrapuram. He had to stay in a village
in the house of a grain merchant. As he could not offer any neivedyam to the Lord that night, he offered just
some water and went to sleep. At the dead of night, the merchant woke him up saying that a white horse
was grazing all the grains that were ready for harvesting. Swami understood that it must be Lord Hayagriva,
asked the merchant to bring some milk to offer to the horse. The horse drank the milk and disappeared.
Next morning, the merchant again excitedly woke up Swami to say that in the place of grains, he found gold
coins lying scattered in his fields. The village where this happened is now known as “Pon Vilainda KaLam
pudur”
A Slokam says:
Vaaneesa dakshinaa moorthi: vyaasEsa skanda Herambaa;/
anyE kalaa praveeNaas tu hayaasya sakti lEsa jaa// meaning

“Saraswati, DakshiNaa murthi, Vyaasa, Skanda, Vinaayga et al who are renowned as presiding deities of
education got such recognition only through the grace of Lord Hayagriva”.
Swami Desika repeats this in Slokam 7 of “Sri Hayagriva Stotram” thus

DaakshiNya ramyaa Gireesasya murthi: Devee SarOja aasana Dharma pathnee//

VyasadayOpi vyapadesya Vaacha: spuranti sarvE ta sakti lesai://
Swami Desika in his magnum opus Srimad Rahasya Traya Saaram quotes a famous sloka that the Lord took
the form of a guru and taught the Tattvas:

“Peetaka vaaDaip piraan pirama guru vaagi vandu”

Again, he says how Lord Hayagriva virtually wrote his works in his mind and all that he himself did was just
to document them.
“VeLLaip Pari muga Desikar aai viragaal aDiyOm uLLathu ezhudiyadu Olai iTTanam” (SRTS Last Paasuram)

He further states that Lord Hayagriva took his royal lion seat (Simhasana) at the tip of Swami’s tongue.
“Sruta padma simha Aasaana hi Hayagriva”. Swami was renowned as “Kavi Taarkika Simham” (Lion among
poets and disputants) naturally his tongue had become the royal seat for the Lord. He repeats the same
sentiment in Sloka 5 of Achyuta Satakam thus:
“asmad gurunaam achyuta jihvaa simhaasanE labda pratishTita:”

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Perhaps, to emphasize the importance of the Guru, it is seen in Tiruvaheendrapuram that the Sannidhi
of Lord DEvanathan is at a lower level than that of Swami Desika!

In Abheeti Sthavam, he says that Lord Hayagriva was like the scorching Sun to KaiTaba asura and like the
tempest that pulverized the Madhu asura and scattered his ashes like dust.
“sa kaiTaba tamO ravir- madhu paraath janjaa-maruth”

We saw that the Vigraham of Lord Hayagriva was given by Saraswati Devi to Bhagavad Ramanuja. Ramanuja
had given it to his Jnaana Putran Tirukkurugai PiLLaan (Vide 6000 PaDi) and then it passed on to
PuNDareekaakshar, then to KiDambi AppuLLaar and then to Tirumalai Srinivasachariar. The Lord appeared in
the dream of this Srinivasachariar and bade him to hand over the Vigraham to Swami Desika (Vide 3000 PaDi
of Guru Parampara Saram). After Swami’s time, the Vigraham came into the hands of his son, Kumara
Varadachar (Nainarachar) who in his turn bequeathed it to his Sishya, Brahma Tantra Swatantrar, the first
Pontiff of Parakaala Mutt. This same Vigraham is being worshipped by successive Acharyas of the Parakaala
mutt to this day.

VaDuga Nambi: In “Yathiraja Vaibhavam Slokam 88.89 and 112 refers to how Lord Hayagriva’s Vigraham
came from Bhagavad Ramanuja to Swami Desika.

(3) Acharyas belonging to other faiths:

Not only Vaishnava Acharyas but also Acharyas owing allegiance to other systems of philosophy were
devotees of Lord Hayagriva.
Gururajar: a renowned Acharya of Madhva sect was also known as Vaadirajar. He belonged to SOdhe
Mutt; one of the 8 Mutts established by Madhvacharya. The daily offering to his IshTa
Devata, Lord Hayagriva was a sweet edible made of Kothuk kaDalai; jiggery coconut etc (like Sarkkarai
Pongal) called “Hayagriva PaNDi”. He used to spread it on a plate and hold the plate aloft over his head and
go into meditation. Lord Hayagriva used to appear in the form of a horse and stand behind him. Placing his
front legs on the shoulders of Vaadirajar, the Lord would eat the offering. What was left behind was the only
food that Vaadirajar used to consume. Even today, on the PuNya dinam of this Acharya, they prepare this
kind of food and offer to Bhagavaan.

Adi Sankara: While commenting on the name “Theerthakara” occurring in Sri Vishnu Sahasranamam
(Nama 691 as per Sankara Bhaashyam), says ”Hayagriva roopENa Madhu kaiTabou hatvaa adhyaa cha
upaadiasath”

Other Upaasakars of Lord Hayagriva include: Aangeerasar, Atharvaa, Dadeechi, VasishTa, Sankara
Bhagavad paadaal, “Kavi Saarva Bouma, Panditaraja” also known as “Rasa gangaa-dhara karthaa”. The
last one describes Lord Hayagriva as “Sarva Vidyaadi dEva SrEshTam”- the foremost divine incarnation of all
knowledge.

===============================================================

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8. STOTRAS ON LORD HAYAGRIVA
Numerous hymns of praise have been composed by Acharyas and Upaasakas on the Lord Hayagriva. They
bear different names. A few are shown below (in Alphabetical order):
Prefix the word “Hayagriva” before each one of them:
Agaval, AshTakam, DanDakam, Kalakala-Maalika, Kalpam, Mantra-mala, Panchaasat, Satha-naamam, Sahasr-
naamam, Sthutis, Stotrams, Suprabatham etc.

May Lord Hayagriva shower his choicest blessings on all of us!

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 What is common between Varaaha Avataara and Nrisimha Avataara?

Hint: Both are described as “Ati Adbutam” (vide SMB 3.13.18 and 19)

==========================================================
Answer:

Jaya and Vijaya stopped and questioned the 4 sages headed by Sanaka who had free passes to see the Lord
anytime without any restrictions –

Why Brahma is not worshipped?

The Sages answered: Brahma made 2 mistakes:

• Providing 2 useless lobes hanging under the throats of goats and

• Creating these 2 useless guards. Jaya and Vijaya who stopped and questioned the 4 sages headed by
Sanaka who had free passes to see the Lord anytime without any restrictions

The Sages cursed Jaya and Vijaya to be born on earth. Narayana approved the curse but modified that they
will be born hostile to NarayaNa and will be killed by Varaaha, Nrisimha, Rama and Krishna Avatars,
respectively.

They were born as

Hiranyaaksha who was killed by Varaaha and Hiranyakasipu by Nrisimha (both in Krita Yuga)

Ravana and KumbakarNa killed by Rama (in TrEta Yuga),

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Sisupala and Danthavaktra killed by Krishna (in Dwaapara Yuga)}

As Hiranyaaksha in Krita Yuga heard that the Lord would be born on earth, he vowed to abduct earth and
tried to hide earth under the ocean.

• The Lord emerged from the nostrils of Brahma in the form of a white boar (SwEta Varaaha Kalpa)
which instantly grew up to be extremely huge. Swami Desika calls this “Mahaa-Potrin”. This prompted
the epithet “Ati-Adbutam” for him.
• As Nrisimha also in Krita Yuga, the Lord appeared in a rare combination as Nara + Simha to kill
Hiranyakasipu, the epithet “Ati-adbutam” was applied to this Avataara.
• Both took the forms of beasts Varaaha (wild boar) and Nara+Simha (Half-Man and half Lion)
• Both appeared to save and protect their devotees Varaaha to save Mother Earth and Nrisimha to save
Prahlaada, respectively.

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 E.03: Vamana Avatara and Parasurama Avatara
Is it correct to call “Kerala as “God’s own country”?
Swami Desika gives a hint in Slokam 7 on Parasurama in Dasavatara StOtram
Answer:

Some people claim modern day Kerala was ruled by Mahaabali, grandson of Prahlaada whose period was
in Krita Yuga.

Swami Desika says that Parasurama who was coeval with Lord Sri Rama in TrEta Yuga retrieved the
ocean and created a land and resided there (aaskandya sindhoom vasan).

So, technically, the claim seems an anachronism because there was no land mass at the time of
Mahaabali and so he cannot be deemed to have ruled over a non-existent land.

Recently, an unnecessary controversy has erupted giving a caste coloring to the Puranic story of Mahaabali
Chakravarthi (Daanava - Kshatriya) being humbled and hurled into a hell called “Sutala” by Bhagavaan
Vishnu in his incarnation as Vaamana (Brahmin).

As per the Puranas, Mahaabali was not humbled nor did Vishnu push him down to hell as punishment.

The story goes like this:

The famous Prahlaada had a son by name VirOchana. Mahaabali was the son of this VirOchana. Mahaabali
was a virtuous king and had a high reputation. He performed a sacrifice called `Viswajit' (Conquest of the
worlds) meaning that which bestows mastery over the three worlds. From out of the sacrificial fire arose a
golden chariot, armor, and a coat of arms. Donning them, he set out on a `Dik-vijaya' (Conquest of the
directions). With the help of Sukracharya, his preceptor, he drove Indra and Devas away and occupied the
capital of Indra.

Indra approached his Acharya, Brihaspati who counseled Indra to wait. Nothing could be done and Mahaabali
would fall only when his preceptor (Acharya) curses him for disobeying his command - a situation that could
be contrived only by Lord Vishnu.
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Kasyapa Rishi had a wife by name Aditi who was the mother of Devas. As the banishment of Devas took
place at a time when Kasyapa had gone out for meditation, she awaited Kasyapa’s arrival. And, when he
returned, she narrated the happenings. Kasyapa and Aditi performed a `Payo-vrata' - (penance for 12 days
when the Yajamaanaa could drink only milk). This was done to propitiate Sri Vishnu. Lord Vishnu was
pleased and appeared before them and told that he would be born as the youngest son of Aditi and would
help in restoring the glory of Indra. Accordingly, he was born during a bright fortnight of the month
Bhadrapada. He was named Vaamana. The baby immediately grew up to be a short statured Brahmin
Brahmachari (Celibate).

This Brahmachari entered the sacrificial grounds of Mahaabali who was performing Aswa-medha (horse
sacrifice). The Brahmachari was resplendent and shone like a thousand Suryas. Mahaabali was amazed,
received him with due honors and requested what he wanted - cows, elephants, horses, gold, chariots and
promised that he would give whatever Vaamana wanted.

Vaamana said that he did not desire any of these but wanted that much of land as measured by his stride.
Mahaabali readily agreed and asked his wife to bring water for consecrating water in his palm.

His Guru, Sukracharya realized that it is only Lord Vishnu who had come in the garb of a Brahmachari and
prevailed upon Mahaabali to retract from his promise. But Mahaabali insisted saying that if Lord Vishnu
himself were to seek alms from him, there could no greater glory for him and that he would not retract.

Sukracharya became angry and cursed him that he would soon fall from his high position. And Sri Vishnu
was waiting exactly for this moment.

Soon after the consecration Vaamana grew and grew so tall that all those who witnessed were amazed to
witness such a phenomenon. Vaamana became Trivikrama and began to measure the three paces.
➢ By the first he strode like a colossus and covered the earth.
➢ By the second, he measured the Heavens.
➢ And, asked Mahaabali where he was to measure by the third pace.
Bali bowed low to Vishnu and prayed to Trivikrama to place his foot on his head. Lord Vishnu obliged him
and sent him to “Sutala” to rule there and thereafter to enjoy for a whole Manvantara, the position of Indra.

The three steps are compared by a commentator to three fiery manifestations of the Lord Viz., Flame,
Lightning and the Sun - the flame ablaze the terrestrial sphere, the lightning illuminating the atmospheric
sphere and the Sun darting across the celestial sphere.

Thus, in this Avataar the God of majesty and power took a dwarf's stature, begged Mahaabali on behalf of
his devotee, Indra and at the same time ensured Mahaabali, Lordship of the Sutala, the nether world and
thereafter the position of the next Indra in “Saavarni Manvanthra”.

It is believed that the Lord is still guarding the palace of Mahaabali and had conferred immortality to
Mahaabali in recognition and appreciation of his steadfastness in upholding his promise.

Swami Vedanta Desika describes this Avatar as “Raksha Vaamana" - Vaamana whose only objective was
protecting those who surrendered to him.

13
 - Indra surrendered and, on his behalf, he took a lowly form of a dwarf.
- As Mahaabali surrendered to God when he bowed before the Lord, the Lord assumed the role of a
watchman to guard his palace. Since he did not desire to dishonor Mahaabali, the grandson of an
ardent devotee, Prahlaada, he stooped even to beg of him three paces of earth and desisted from
wresting earth by force.
- Also, Bhagavan had earlier promised to Prahlaada that he would not kill any of his family members or
descendants. So, he had to avert a fight that would have entailed Mahaabali's death.

The only way he could wrest earth was begging and begging for a living was the prescribed vocation for a
Brahmin especially a Brahmachari.

Thus, he protected both Indra and Mahaabali without bloodshed.

We know how demeaning it is to even ask for a loan; it is even more shameful to beg. The Lord assumed the
role of a beggar before Mahaabali. That is why, it is said that he shrunk himself to the form of a dwarf
befitting his role as a beggar!

An interesting point which is little known is that when Mahaabali once complained to his grandfather,
Prahlaada about the decline in the prosperity of his kingdom, Prahlaada told him that it was due to the
disrespect shown by Mahaabali to the Lord. Mahaabali asked arrogantly who this Vishnu was who stood in
his way.

Prahlaada could not bear to hear such a haughty reply and cursed Mahaabali that he would soon be banished
from his kingdom. Sukracharya’s curse only added fuel to the fire of the curse of Prahlaada. Together, the
two curses operated against Mahaabali.

Though, in fact, Lord Vishnu the rightful lord of the Universe that he was only reclaiming what belonged to
him and in the process seemed to check up the measurements since he did it by begging alms considered an
unedifying act, he shrank and looked dwarfish and small - all as a supplicant before Mahaabali who looked
great as one who bestowed - a fact that had to be recognized.

ANDAL refers him as "Ongi Ulagalanda Uthaman' - the noble one who measured the earth by assuming
gigantic proportions - to prove that he measured his own property.

Who is Uttaman?

- One who harms others and harms himself in the process is Adha Adhaman (Worst of
the Worst)
- One who harms others but gains thereby is Adhaman (Worse).
- One lives and lets others live is Madhyaman (Neither good nor bad) and
- One who saves others even at personal risk is Uthaman (The Best).

Vamana belittled himself as a dwarf and begged Bali - for saving Indra and saving Mahaabali
himself. Therefore, he is Uthaman.

Even as pilot goes before a VIP, the foot of Trivikrama when it reached the high heavens proclaimed forever
the glory of Mahaabali's bounty.
14
RAMAMRUTAM AND KRISHNAMRUTAM
15
FIRST, A DISCLAIMER!
Sometime ago, several Bhagavatas advanced arguments in support of one or the other of the Divya Desams.
This did not mean that the other Divya Desams were of no importance at all. In fact, all are equally
important but some would seem to be “more equal than the rest”; some considered “primus inter pares”.

It is in this spirit that the present write up is presented. It is meant to highlight the specialties of Lord Rama
and KrishNa and it should not be construed as belittling the importance of other Avataaras.
----------------------------------------------------------------------------------------------------------
When the foreign rulers were wonderstruck at the unity displayed by the citizens of India despite sharp
differences in their customs, habits, language, philosophy and what not, they wanted to know the basis for
this unity. They found that the one unifying force throughout the length and breadth of the country was
Religion, what with the stories of Sri Rama and Sri KrishNa holding up their imagination and that religion in
India spoke through one language viz Sanskrit that held them together in a firm grip. They sent Max Mueller
to demolish the base by debunking these great works of literature. So, he first started learning Sanskrit and
followed it up with the study of Ramayana, Mahabharata and Srimad Bhaagavatam. At the end of it, he
became so impressed with the wisdom of these literary treasures that he converted himself into an ardent
admirer – like “those who came to scoff remained to pray”- as Oliver Goldsmith put it in his poem “The
Deserted Village”. This underlines the importance of the epics that extol the
characters of Sri Rama and Sri KrishNa.
We dedicate this write up to explore how these two Avataaras seem to score over the other Avataaras.

Of all the Avataaras of the Lord, those of Sri Rama and Sri KrishNa are considered to be “PoorNa Avataaras”.
Both lived for considerably long periods of time in TrEtaa yuga and Dvaapara yuga, respectively. The other
Avataaras like Matsya, Koorma, Varaaha, Nrisimha and Vaamana were taken for limited purposes and
therefore were for a shorter duration.
- Matsya: for destroying Madhu and KaiTaba who stole the Vedas and for retrieving and restoring them to
Brahma
- Koorma: for helping the Devas in winning Amrutham by churning the milky ocean
- Varaaha: for killing HiraNYaaksha who abducted mother earth.
- Nrisimha: for killing HiraNyakasipu to prove the words of his devotees, Prahlaada and Brahma (who gave
boons indiscriminately).
- Vaamana: for demolishing the ego of Mahaabali

As we know, Parasurama and Balarama were in the nature of “AvEsa Avatara” and “AnupravEsa Avatara”,
the former challenging Sri Rama and losing all his powers to Sri Rama and the latter serving as the “alter
ego” of Lord KrishNa, “like sugar dissolved in milk” in the words of Swami Desika .
“Ksheeram Sarkara iva apritak bhoota”.
And the apocalyptic Kalki Avataara is yet to happen.

So, we leave these out and limit ourselves to explore a comparative study of the lives of Sri Rama and Sri
KrishNa.

16
Let us first take up “Sri Rama Avatara”. The word “Rama” is derived from “ramayathi iti Raama:” which
means ‘One who pleases the mind” says Andal.

In her Tiruppavai (wholly dedicated to KrishNa) makes a detour to praise Rama in these words:

“Sinathinaal thennilangaik kOmaanai chetra ‘manathukku iniyaanai”

Why this reference to Rama in the context of singing on KrishNa?

She seems to have a dig at KrishNa indirectly saying that Rama underwent all the toil and trouble in building
a bridge, crossing over to Lanka fighting and annihilating Ravana
and other Rakshasas – all, for the sake of a single woman, Sri Sita. She
seems to ask KrishNa whether he cannot follow this example and bless the
innumerable (shOdasa stree sahasra), innocent, ignorant (arivonrum illatha)
Gopis pining for his grace!

When Paarvati asks Lord Siva as to the easiest substitute adopted by “PanDithas” in the place of reciting “Sri
VishNu Sahasranaama”, he declares:
Sri Raama RaamEthi, RamE RaamE manOramE/
Sahasra naama tath thulyam, Sri Raama naama varaananE //
Meaning: “The name that pleases the mind is the name of “Rama”.
They recite the name thrice. This is equal to 1000 names contained in
“Sahasranaamam”

---------------------------------------------------------------------------------------------------------------------------------
Now, what does the name “KrishNa” denote?

1. The word “KrishNa” is derived from “aakarshayathi iti KrishNa:” This

means that Sri KrishNa has an irresistible charm that draws all souls to him
like a magnet that draws iron filings to itself.

Scholars used to say that the word encompasses in itself the following:
”ik” - He is Lakshmipathi
“Ru” - He has all the charm of Sri Rama
“Sh” – He has all the 6 major GuNas of Bhagavaan (ShaaD guNa paripoorNa)
“N” – He is the same as “Nara-hari” (i.e.) Narasimha

2. “AakarshaNa” means endearing oneself to the hearts of jivas. While one can feel happy at the thought of
Rama (manathukku iniyaan), one does not have to even think of KrishNa. He enters our minds on his
own volition and fills our hearts completely

“AaayarpaaDi thannil aaniraigaL mEippaan,

NEyamaaga pEsi nenjam puguvaan
KaNdadunDO KaNNan pole”
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3. Why this is so?

(1) Because Rama came “down to earth” to prove himself to be an ideal, sober, serene, serious person in
various roles as son, husband, brother, father, disciple etc. His Avataara was to show how humans WOULD
behave when confronted with problems and more importantly how they SHOULD behave. In setting an
example, he seems to have raised the bar of rectitude too high to common folk and he alone could rise to
meet the dizzy levels he had set for himself.
But, KrishNa conjures up the picture of a merry, mirthful lad full of pranks, well meant jokes but with better
end-products. Naturally, his appeal is irresistible for us ordinary folks much like the innocent Gopis of
AayarpaaDi (Idakkai valakkai ariyaadha iDaip peNgal)

(2). Rama was a Prince, son of a great Emperor, Dasaratha. He was known as “Chakravarthi Tirumagan” He
was eventually destined to become a powerful monarch himself ruling over realms and regions. His very
royalty and regal demeanor forbid our getting too close to him. At best, they would allow us to ogle “His
Majesty” only from a respectable distance, with awe and wonder.
But, KrishNa, the mischievous lad as “KuTTi kaNNan” is as endearing as “our own boy” (namma veeTTup
piLLai) and at that an eternal playboy (Theeraatha viLayaaTTup pillai). He seems to be more intimate and
egalitarian and enchants us with his gregarious propensities from the way he rubbed shoulders with the
simple, bucolic folk of Vrindavan. Did not Andal say“KooDi irundu kuLirndu”?

Can we imagine such closeness with Rama?

(3). Like a snake charmer, KrishNa enchants us with the melody of sweet tunes through his flute, what with
a variety of music and various dances like “KaaLinga Narthanam”, “Navaneetha NaaTyam”, “Raasa Leela”
and what not –- things that cannot be associated with the serene personality of Rama.

(4). In fact, even to this day, we are mesmerized by the dances like “KrishNaaTam”(especially in Kerala), and
the ubiquitous “UriyaDi”, a sport involving climbing on a slippery pole for snatching the “prize pot” hung on
the top of the pole, while viewers throw water to thwart the attempt of the competitors in the game. KrishNa
is a great connoisseur of art (Rasika) then
as he is to this day. “RasO vai Rasika:” fits him to a “T”. He enchants us with his company as he seems to be
enamored of ours.
It is for scholars to explore whether any such “Raasikhyam” could be spoken
of in the case of Rama.

(5). We can say with confidence that it is Lord KrishNa who rendered “Leela Vibhuthi” truly so. He played the
game truly and well in tune with Kamba NaaTTu Azhwar’s description:
“ulagam yaavaiyum thaamuLa aakkalum,
nilai peruthalum neekkalum neengalaa
Alagillaa viLaiyaaTTu Udaiyaar –
avar Thalaivar annavarkkE saran naangaLE”
Meaning:
“The one who plays the game of creation, sustenance and destruction of all the worlds as a sport is the
Supreme Lord. He is our master and we surrender only to Him (and none else)”
18
Did not KrishNa show all the worlds when he opened his mouth to YasOda?
Did he not show his Viswaroopam to Arjuna at the battlefield to prove this?
It is for scholars to explore whether Rama demonstrated any such proof.

(6). Let us take the “HarE KrishNa” movement taking deep roots all over the world, making KrishNa one
notch above Sriman Narayana Himself, as if the latter is an Avataram of KrishNa and not the reverse. If this
is not KrishNa’s leela, what else is?
Any comparable development in the case of Rama?

(7). Because the story of Rama rouses in our minds an expectation of exalted
rectitude befitting the serene demeanor of Rama, even a seemingly insignificant fax paus (real or imaginary)
triggers a specter of blame-worthiness in the minds of critics who gleefully make a “mountain of a molehill”.
This is like a speck of dark spot on a pure white cloth, showing it prominently.

In the case of KrishNa, we expect him at every turn to indulge in boyhood pranks so much that we may even
be disappointed if we miss being treated to a fun fare. This is like a dark spot on a black cloth -which
puts on a “No show”!

(8) While Ramayana is like a long novel unfolding a series of connected events in a kind of continuum,
Bhaagavatam that depicts the exploits of KrishNa, seems like a collection of short stories each complete in
itself with juicy incidents. As readers, we know that we tend to read wistfully the short, sweet
stories that arrest our attention more than a long winding novel!

(9) Srimad Ramayana is otherwise known as “Seethaayaa: Charitham Mahath”

i.e. “the mighty story of Sri Sita”. In Tamil, it is known as “Sirai irundavaL yEtram”- “the glory of the one who
was incarcerated”. The activities of Rama are centered round the trials and tribulations of Sri Sita so much
that it can be said that Rama shines as a hero because of Sri Sita.

On the other hand, the glory of Sri KrishNa seems to be a “stand alone” variety. If anything, all characters
from Devaki - VasudEva, YasOda -NandagOpa, Balarama, Saatyaki, Pradhyumna, Aniruddha, Kunti and last
but not least the PanDavas – in short, the destiny of everyone hinges on the role of and virtual
dependence on Sri KrishNa.

(10) Swami Desika in his Dasavatara Stotram says “Dhanvee Sa tanveetha nah”meaning “Let the wielder of
the bow protect us” as if Rama’s valor depends on his “kOdanDam”.
Sri KrishNa’s arsenal, however, appears to be his flute, the melodious music flowing out there from
bewitching both the sentient beings and the insentient things.

(11). Sri KrishNa is hailed as “kurai onrum illadha GOvindan”- the one without any deficiency and this,
despite all his pranks and tricks both as a kid and when grown up!

But, Rama’s plight is that he is constantly subject to suspicion even at the hands of those whose association
he values:
19
- He had to lift the heavy Siva Dhanus to marry Sri Sita and the assembly of Kings was skeptical if he could
acquit himself creditably!
- He had to prove his might to the suspecting Sugriva by sending an arrow through the seven giant Saala
trees!
- He fasted and surrendered to the Ocean King with a prayer to help him in building a bridge to Lanka, as if
he was helpless!
- He had to take the advice of everyone in his retinue whether to accept VibheeshaNa or not, as if he was
incapable of decision-making!
- His killing Vaali while hiding behind a tree is a hot topic with critics who question the propriety of his action
even to this day, even though Vaali himself had exonerated him!
- His banishing the pregnant Sri Sita as a kind of second punishment for the same crime alleged against her -
an allegation disproved by fire ordeal, is again another charge gleefully raised by critics against his sense of
propriety!

(12). Sri Rama is described in superlative terms as the very quintessence of beauty. He was so handsome
that the Sages in the DanDakaaraNya longed to enjoy him as their lover.
Says Kambar: “aaDavar peNmaiyai avaavum thOlinan” and those who saw one part of his limbs could not
take their eye off from there. Again Kambar: “ThOL kaNDaar ThOLE KaNDaar”

Brinadavana Kannan was manifold times more handsome than Rama. He was indeed
“Saakshaath manmatha manmathah” (cupid of cupids).
Did not RukmiNi start her billet doux with the opening words “Bhuvana Sundara”? Yaadhavaabhyudayam and
GOpaala Vimsati attest to this aspect in unambiguous terms.

(13) Swami Desika categorically declares in his Dasavatara Stotram.

“Naathayaiva namah Padam bhavatu na: chitrai: charitra kramai” meaning The word “My Lord” is reserved
solely for Lord KrishNa and this he says even as he was describing all the ten Avataras Only a couple of
Slokas earlier he was referring to Rama’s valor.
Can we take it that this shows Swami Desika’s partiality to KrishNa over Rama and indeed all
other Avataaras?

(14) Rama, the monarch dispatched AnjanEya to be his emissary (Thooda) to the Court of Ravana. But
KrishNa, the bosom friend, himself went as an emissary of the PaaNDvas to the Court of DuryOdana. The
King cannot stoop to be an emissary whereas with all his Soulabhyam, the friend could. And, this makes a
world of difference.

(15). It was Sumantara who acted as a chauffer for Rama, the King, whenever he needed a ride. The friend,
philosopher and guide that KrishNa was, he himself acted as chauffer for Arjuna amidst the din and turmoil
of the battlefield. How could a King act as a charioteer? Only a friend, in his incomparable Soulabhyam, could
do it.
Does this not make a difference?

(16). KrishNa gave us, (making Arjuna a pretext), the most renowned manual on Dharma in his “Song
Celestial” – Bhagavad Gita. (naam paDippadarkku Geethai ennum paaDam paDithaan). Except for
20
Rajaneethi, indirectly gleaned from the dialogue with Bharata(also known as Rama Gita) – Is there any
comparable practical guide provided by Rama?

(17). Rama is hailed for obeying his father’s command. When did he obey? He obeyed only when he had
grown up into “Prince charming” with a beautiful wife in his Grihasta aasrama, by proceeding to the forest in
exile.

But, KrishNa obeyed his parents instantly at the very moment of his birth. He was born in the prison cell with
Sanku (Conch), Chakram (Disc) and all other insignia of Lord MahaavishNu. When his parents asked him to
hide them, he immediately obeyed their command and did their bidding. Does this not make a
difference?

(18). Let us compare the Charama Slokams of both. Rama offers “freedom from fear of all beings to anyone
who surrenders to him begging that one belongs to him”
“SakrudEva prapannaaya tahava asmi iti YAACHATE
ABHAYAM SARVA BHOOTEBHYO: Dadaami yetad vratam mama”
The words “yaachatE” is significant, which means literally “begging” and what does Rama guarantee?
“Freedom from fear of all living beings” (abhayam Sarva bhootEbhyO)
And, nothing more. He did NOT promise “Moksham”!

But, what did KrishNa promise? In his Charama slokam:

“Sarva Dharmaan parityajya maam ekam SaraNam vraja

aham tvaa Sarva paapEbhyO MOKSHAYISHYAAMI MAA SUCHA”
meaning
“Having given up all Dharmas (which you find incapable of doing), just surrender to me. I will relieve you
from all karmas (that bind you to Samsara). The key word “Mokshayishyaami” is a solemn promise of
granting MOksham- which is possible only when one is Karma-free. This is guaranteed by KrishNa who offers
to stand in the place of the Dharmas abandoned by the Jiva. Here, “Sarva PaapEbhyO:” includes both PuNya
(likened to golden fetters) and Paapa (likened to iron fetters). When one is relieved of both, which in other
words, means one becomes “karma-free”, one attains MOksham.
KrishNa further reassures us through Arjuna by saying “Don’t grieve”- “Maa Sucha”

(19). We saw (in 18 above), that KrishNa offered to stand in the place of the Dharmas abandoned by the
Jivas. How and why? If Rama is the personification of Dharma (RaamO vigrahavaan Dharma:), KrishNa was
Himself the primordial and eternal Dharma - (KrishNam Dharmam Sanaathanam)

(20). We hear “Sarvam Sri KrishNaaarppaNam”. Why not “RaamaarpaNam”?

We hear “KrishNa Paramaatma”. Does anyone call “Raama Paramaatma”?

Ask Koorathaazhwaan in his “Athi Maanusha Sthavam”, Koorathaazhwaan puts it despite cataloguing the
super-human feats of Rama that disproved his declaration and proved his Paratvam. As Koortahaazhwaan
puts it, his deeds speak more eloquently than his words! (e.g.)
21
- The breaking of Siva Dhanus that was so heavy that neither mortals nor celestials could even lift- all for
winning a wager and winning the hand of Sri Sita!
- The annihilation of Kara and Dhooshana and their huge horde of Rakshasas,
single handedly that won him the much-prized embrace of Sri Sita! (Bharthaaram Satruhanthaaram
parishaswajE)
- The shooting of a single arrow piercing a hole through seven giant Saala trees in one stroke- just to win the
confidence of Sugriva and to prove his own potential capacity to kill Vaali!
- The coronation of VibheeshaNa on this side of the ocean much ahead of the commencement of the war
against Ravana, when the logistics of war and the relative strengths and weaknesses of the opponents had
not been gauged! Who can do this except the Paramaatma who is the only “Sathya Sankalpan”? Lanka
was virtually granted to VibheeshaNa even before a proper strategy could be thought of in the unlikely event
of Ravana himself surrendering eventually!
- The incident in which he redirected his arrow (drawn against the Ocean king residing down South) against
his enemies hiding in the far off shores in the Northwest region!
- The incident in which he allowed the disarmed and helpless Ravana to go home, take rest and come again
the next day to continue the fight instead of seizing the opportunity to do away with him instantly! (Inru pOi
naaLai vaa). Who else is capable of such generous gesture except Paramaatma, who knew what he was
doing and what was in store the next day?

But, what did KrishNa do?

Unlike Rama, he did not claim to be an ordinary human being. On the contrary, on every conceivable
occasion, he revealed his Paratvam. However, by virtue of his “Maaya” which none could get over (yasya
maayaa durathyayaa), he concealed his “Paratvam” and highlighted his “Soulabhyam” so much that people
mistook him as no more than just one of them.

And, this was precisely his plaintive complaint!

“Thribhir guNa mayair bhaavair yEbhih sarvam idam jagat

mOhitam na abhijaanaathi maam yEbhya: Param avyayam”
To mention a couple of examples –
- The KaaLinga narthanam, in which he quelled the venomous serpent by
dancing on its hoods.
- The provision of an endless stream of sarees to Draupadi when she was
about to be disrobed in the public assembly.

(21). KulasEkara Azhwar, who was one of the greatest Rama-bhaktas wrote a
moving decad (dasakam) in which he assumes the role of Devaki and laments
how in spite of her being the biological mother, she could not have the pleasure of bringing up KrishNa and
concludes with a pathetic outcry “what was my loss has become YasOda’s gain” (thollai inbathin irudi Deiva
nangai yasOdai kaNDaLE”- Such is the charm of Sri KrishNa that attracts even such a staunch
Rama Bhakta!

(22). He devotes his other work “Mukunda maalai” entirely to extol KrishNa calling him variously as “Parama

22
Oushadam” etc. So did Periyaazhwar who visualized in detail the various stages of childhood development of
KrishNa. Similarly, “Gopikaa geetham” and “KrishNa karNaamrutham” and many others - too numerous to be
detailed, sing the praise of the exploits of Sri KrishNa in glorious terms.

(23). Nammaazhwar, the Prapanna jana kooDasthar of Sri VaishNava Sampradaayam and who is considered
the Chief among Azhwars and Chief among Acharyas - who wrote four works considered as the essence of
the four Vedas was known as the personification of “Thirst for KrishNa Consciousness” –
“KrishNa thrishNaa tattvam iva uditam”. He is reported to have slipped into a coma for 6 months when he
reflected on the incident in which he allowed himself to be tied to the mortar (ural) by YasOda, muttering
“How come! How come!” (ethiram! ethiram!). KrishNa was everything for him- the food he ate, the water he
drank and the pan he chewed (uNNum sOrum, parugu neerum, thinnum vetrilaiyum ellaam KaNNan).

(24). TiruppaaN Azhwar who started singing on Sri Ranganatha of Srirangam saw Ranganatha as KrishNa
himself referring to his consuming butter (veNNai uNDa vaayan). (Even today, it is said that in the innermost
sanctum sanctorum of Ranganatha, our olfactory faculties could sense the smell of butter!). The Azhwar
follows this by saying “en uLLam kavarndaanai” suggesting that in reality, the Lord stole (kavarndaanai) not
so much the butter but his very heart (uLLam) and vows that having seen this nectar of
Ranga-KaNNan, his eyes would refuse to see anything else (enn amudinai kaNDa kaNgaL matru onrinaik
kaaNaavE)

(25). There are instances galore of Bhaktas who enjoyed KrishNa and KrishNa alone.

- Pareekshit Mahaaraaja: A curse was on him that he would die within just 7 days. One can imagine the
reflux reaction of one whose days are so numbered.
But, what did he do? He made straight to a qualified Acharya, the one and only one “Sukha Brahmam”
whose only thought was “Para Brahmam”. He listened to Sukha expounding Bhaagavatam containing the
stories of the leelas of Lord KrishNa at one go - sans sleep, sans food, sans rest, because he did not feel any
discomfort when his concentration was on listening to the stories of KrishNa.

- Sukha Maharishi: We called Sukha a qualified Acharya. This is because he was drawn towards the
qualities of KrishNa Paramaatma all the time. “KrishNa guNaakrishTa:”. Once when Sukha was walking on
the banks of a river where some damsels were taking bath in the nude, they did not mind his presence.
But, a little later, when his father came a little behind searching for Sukha, they hurried to cover themselves
up. Why? Because, despite his classifying the Vedas, writing his monumental work of Mahaabhaarata and the
18 PuraNas and 18 Upa Puranas Vyaasa was still aware of his surroundings, while Sukha was totally
oblivious to them - his exclusive concentration being on KrishNa Paramaatma.

- Bheeshma Pithaamaha: He never felt the pain while lying on sharp edges on the bed of arrows
(Sarasayanam) because his mind was riveted on KrishNa who himself sat patiently by his side to listen to his
words of wisdom including them in his “Sri VishNu Sahasranaamam”.

- RukmiNi PiraaTTi: We saw how she opened her love letter to KrishNa with the words “Bhuvana Sundara”
(Mr. Universe, in the modern parlance). She was enchanted by KrishNa’s beauty completely. In the
Thulabaaram” competition (weighing on scales) Sathyabama, who tried to weigh KrishNa with pots of gold
23
and precious stones, could not succeed. But, when RukmiNi placed just a Thulasi leaf, the pans of the scale
evened out, because her devotion to KrishNa was as deep as it was weighty.

- Adhi Sankara Bhagavad Paada: The great Sage was struck by the form, the mercy and the munificence
of KrishNa. He says:
“Kandarpa kOTi subagam, DayaarNavam, Vaanchita phala pradam”
meaning
“KrishNa’s beauty exceed a crore of cupids put together; He is an ocean of compassion: he grants
unstintingly whatever is wanted by his devotees”

- Leelaa Sukhar: He was a great Siva Bhakta always chanting “Siva Panchaaksharam”. He, however, had a
weakness for a call girl. He ran to her immediately after performing a Sraddha ceremony. The girl
admonished him for his unseemly act and asked him to turn to KrishNa. That proved the turning point in his
life. And he composed a moving poem “KrishNa karma amrutham”
He says: “Saivam aham smitha aananam smarathi gOPa vadhoo kishOram”
meaning
“Though my mouth is chanting Siva Panchaaksharam. How is it that my mind always runs after the enticing
face of Lord KrishNa, who is the darling of the Gopis?” and says that KrishNa is having a hearty laugh at his
dichotomy!

- Madhusoodana Saraswati: A staunch Advaitin who wrote “Advaita Siddhi” says that he knows none
greater than the Paratattvam that is KrishNa” (KrishNaath para Tattvam na jaanaami). He proceeds to say,
“Let those who want to see other things, see whatever they want. For me, however, the radiant blue-hued
flame on the banks of Yamuna is the only thing I would see and would ever like to see”- “Pasyanthi
Pasyanthu tE”. Did not Azhwar refer to the blue hue of KrishNa as “KaNNan ennum Karum deivam”?

- Andal. Meera and Radha: The love lorn stories of Andal (the bridal mystic) in the South, Meera Bai and
Radha in the North are classic examples of Bhaktais steeped in “KrishNaanubhavam” too well known to be
detailed here.
We cannot, however, resist the temptation to quote Andal. In “Sitram SirukaalE” Paasuram, she asks for only
one boon from KrishNa “yetraikkum yEzhyEzh piravikkum unthannOdu UtrOme avOm UnakkE naam aaT
seivOm, matrai nam kaamangaL maatru”
meaning :“Let us be dedicated to you forever, serve you forever, however many lives we may be destined to
take. Please do not allow any distractions from this single goal”

- Mahaakavi Bharatiyaar: In our own days, we see that Poet Mahaakavi Bharathiyaar figured out various
relationships with KrishNa – friend (thOzhan), mother (Thaai), father Thanthai), King (Arasan), disciple
(SeeDan), preceptor (Guru), child (Kuzhandai), playboy (VilaiyaaTTup pillai), lover (Kaadalan), ladylove
(Kaadali), Master (AaNDaan), family deity (Kula Deivam) etc. More than anything else, he conceived of a
relationship that may seem outrageous and which even the Azhwars did not dare to visualize: He pictured
KaNNan as his servant (sEvagan) in which he depicts the Lord as a truant servant coming up with all sorts of
excuses for his lapses (none convincing, though!). That is how, KrishNa is everything to everyone! Any
parallels?
24
(26) We mentioned earlier that the Avataras of Rama and KrishNa are considered “PoorNa Avataras”
(Complete ones). But, in a sense, KrishNa Avataara seems to be “more complete” than that of Rama
Avataara. Does “more complete” sound like an oxymoron? To solve this conundrum, we should look at the
dynamics of the birth of both. Valmiki takes great pains to describe how the sweet porridge (Paayasam)
obtained from Putra kaamEshTi Yaagam was distributed among his three wives.

“Kousalyaa narapathi: paayasa ARDHAM dadou Tadaa

ARDHAATH ARDHAM dadou chaapi Sumitraaya naraadipa://
Kaikeiyai cha AVACHISHTA ARDHAM dadou putrasya kaaraNaath//
Anuchinthya Sumitraayai punarEva maheepathi:
Yevam thaasaam dadou Raajaa bhaaryaaNaam payasam prithak //

Meaning:
Dasaratha gave ½ quantity to Kousalya, ¼th to Sumitra, 1/8th to KaikEyi. He gave the balance, after great
deliberation, again to Sumitra”. Accordingly, it is said that ½ part of VishNu (amsam) was born as Rama;
¼th part as LakshmaNa, and 1/8th part each as Bharatha and Satrugna (Vide Pages 236-237 of
“Ramapiranai KarpOm” by H.H. Srimad Andavan of Poundarikapuram Swami Ashramam, Srirangam). If we
consider this allocation, one is tempted to conclude that after all, Rama was not as “PoorNa Avatara” as that
of KrishNa - who was born complete and undivided!

(27). Let us consider the churning of the milky ocean. People go brouhaha at Lord Siva consuming the
deadly poison that first emanated from the ocean. But, did he really gulp it down? No. The poison got stuck
up in his throat darkening it earning him the name of “NeelakaNTan”- the “blue throated”.
On the other hand, baby KrishNa drank not only the deadly poison smeared on the nipples of Pootana (who
came to kill KrishNa under the pretext of breastfeeding him) but also her very life itself so completely that
the demoness fell down dead to the consternation of everyone around. Such was KuTTi KaNNan’s feat. Any
comparable incident elsewhere?

(28) Of the three Mahaa-mantras of AshTaakshara, Dvaya and Charama SlOka, which are said to represent
Param, Vyooham and Vibhavam respectively, the Dhyaana SlOkam of CharamaslOka clearly says that the
magical secret of Lord KrishNa’s “maaya” cannot be overcome except by surrendering to him. (yath
PrapaTTim vinaa Yasya maayaa durathyayaa) and concludes declaring, “I surrender unto him who is the
“Saarathi” (charioteer) of Paartha(Dhananjaya). That is why KrishNa is known as “Partha Saarathi” It is said
that only after earning this sobriquet that the Lord attained satiety in his Avataram.
Any parallels elsewhere?

(29) Let us take the “Sudarsana Mantram”. After uttering the esoteric phonemes, it proceeds with the words
“KrishNaaya, Govindaaya, Gopee Jana vallabjaaya, Paraaya, Paramapurushaaya, ParamaatmanE” etc.
Why is Krishna cited and not Rama?
One plausible explanation is that it was KrishNa who was born wielding Sudarsana Chakram while Rama was
born like any other human baby. Is it because of this that we hear about KrishNa being called “KrishNa
Paramaatma”and none seems to call Rama as “Rama Paramaatma”?

25
(30). Do you know which is the most favorite name of the Lord for the Lord Himself?
It is not Nrisimha, not Vaamana, not Rama and not even KrishNa itself. It is “Govinda”
- We commence any religious rite with the words “Govinda, Govinda, Govinda”

- When we do Achamanam (sipping water), the names we recite are:

”Achyuta, Anantha, Govinda”. This “Govinda” is again repeated as we proceed further with “Kesava,
Narayana, Madhava, and GOVINDA” again. Even Trivikrama and Vaamana come later only. But, why the
names of Varaaha, Nrisimha or Rama do not figure in the list is anybody’s guess!

- When we conclude any religious rite, we dedicate everything to KrishNa only saying “Sarvam Sri
KrishNaarpaNam astu”
Why not “RamaarpaNam”? is a moot question for Scholars to ponder over.

In the absence of a rational explanation, one can resort to the ultimate argument that “Sastras have laid
down the rules of sequence in this manner. We can do nothing about it!”

(31). Let us examine the Avataara Rahasyam:

Why should the Lord take any Aavtarams at all?
Everybody will come up pat, with the oft-quoted verse from Bhagavad Gita:
”ParitraaNaaya Saadhoonaam,
Vinaasaaya cha Dushkritaam,
Dharma Samsthaapanaarthaaya
Sambavaami yugE yugE”
Meaning
“To save the virtuous, to destroy the wicked and to establish Dharma on earth, I recreate myself in every
yuga”
The question arises: “Can He not accomplish the triple objectives by remaining in his permanent abode of
SriVaikunTam, especially when He can do all this by His mere Sankalpam?

The answer is that he can. But He comes down to earth to mix with common folk like us and give comfort
and reassurance to his devotees that He is always with them not only spiritually but also physically.

KrishNa Avataram had one more objective beyond these. What is it?
He wanted to be a preacher, a teacher – a world teacher at that.
KrishNaashTakam says: “KrishNam vandE Jagad Gurum”

It is Sri KrishNa who is “Jagad Guru” – not all and sundry those strut about petulantly calling themselves
“Jagadguru”, “Jagadaachaarya”, “Paramaguru”,“Paramaachaarya", even as “Bhagavaan” and what not.

By the by, why is Rama not called “Jagad Guru” even though he taught more by practice than
by precept?. This is for scholars to ponder over!
----------------------------------------------------------------------------------------------------------------------------------

26
We will now ponder over an alternative viewpoint

1. A coin has two sides. Can you imagine a coin with just one side only? If yes, it cannot be a coin! The
whole universe revolves around a binary scheme of things. Day - Night, Heat - Cold, Male – Female and
many more. It is this that gives life a holistic and wholesome meaning. The one cannot exist without the
other.

So also, Rama and KrishNa represent the dual facets of the same “Paramaatma”. The two roles are
complementary and not contradictory as it might appear superficially. The two roles are meant to
supplement and not supplant each other. Let us see how.

2. Even at the outset, Swami Desika in his Dasavataara Stotra makes it clear that just like actors donning
several roles and act on the stage Perumal and PiraaTTi take ten different roles and enact this spectacular
drama with ten successive scenes.

“DEvO na: subham aatanOthu dasadhaa nirvartayan bhoomikaam

RangE dhaamani labda nirbhara rasai: adyakshitO bhaavukai:”

(Even today, we see actors in double, triple and even multiple roles within the same drama or movie).

The Divya Dampatis do this for their own pleasure and the pleasure of the Rasikas. This is part of Lord’s
“leela” or sport as indicated by Bhagavad Ramanuja in his invocatory slOka of Sri Bhashyam “akhila bhuvana
sthEmapankhaadi leelE”

3. We saw that Rama set an example of rectitude and right conduct more by practice than by precept while
KrishNa preached (as in Bhagavad Gita) more than “setting examples”. Why was this so?

The gaping time divide between TrEta Yuga in which Rama lived and Dvaapara Yuga in which KrishNa
appears to give a clue.

“Setting an example” was good enough in TrEta Yuga. People were sensible enough to observe and learn
(ingitam) and follow. The words “Abhayam Sarva bhootEbhyO: dadaami” were enough to put them on the
right track.

In Dvaapara Yuga, people had to be told several times to mend their ways. It was out of sheer exasperation
with the stupidity of mortals that the Lord (through Arjuna) had to offer his peroration to the hapless and
helpless souls incapable of adopting any Yoga, not to worry. As a last resort, he asks them to resort to him.
He prescribes a short cut, a panacea –
“Having given up all Dharmas, Surrender unto me and me only (Sarva Dharmaan Parithyajya Maam ekam
SaraNam vraja).
- He promises in so many words that he would take the entire burden off their shoulders (aham tvAaa Sarva
PaapEbhyO mOkshayishyaami).
- Still not satisfied, he buttresses it with a solemn assurance not to grieve (Maa sucha).

27
It is easier to guide the intelligent; it is very difficult, if not impossible, to drive home his message to the
stupid and he takes pains to do this like a painstaking schoolteacher!

This perhaps is the Sankalpam of the Lord who designed the Yuga Dharmas in this fashion from the golden
age of Sathya Yuga (that is virtuous beyond words) to the dark age of Kali Yuga in which we live (about
which the less said the better)!

In fact, Dharma is characterized as a cow standing on all its four legs in Sathya Yuga, three in TrEta Yuga,
two in Dvaapara Yuga and on a single one in Kali Yuga.

We can notice this steady deterioration in the value systems even between TrEta Yuga and Dvaapara Yuga.
The Rama - RaavaNa Yuddha was fought on Dharmic lines (e.g.) Rama asking the disarmed RavaNa to go
home and come replenished the next day.

As we see in Mahaabhaaratha, all canons of Dhaarmic conduct were progressively thrown to the winds as the
war progressed and KrishNa himself had to devise and design strategies and stratagems to suit the demands
of each occasion!

In our own Kaliyuga, it is doubtful even if Rama and KrishNa were to come together armed with
both precept and practice, we would ever mend our ways. Such is our addiction to sin and
depravity that it appears that even “God cannot save our souls”!

That is probably why the Lord deputed Azhwaars and Aacharyas who represent his “alter ego”, while at the
same time appearing as human as we are, (like in “operation Jeddah” in which trained elephants are used to
catch elephants in the wild), in order to strike an empathetic chord in our hearts by pandering to our human
frailties – all, in an effort to salvage us from going down the drain!

It is intriguing why the Lord should so patiently wait and strain every nerve to do this! May be this is also, a
part of his “leela”!

4. As mentioned earlier, true to his declaration “Aatmaanam Maanusham ManyE”, Rama depicted how one
“would’ and how one “should” react to circumstances. Finding the incapacity of poor mortals to adopt the
“should” and their propensity to assiduously cling on to the “would” part of it, with a craving for the “easy go
lucky” attitude, as KrishNa, the Lord literally ‘played to the gallery’ by ‘hunting with the hound and running
with the hare’ - so as to be acceptable to their ridiculous perceptions. At the same time, he made sure that
people did not take him too lightly, exhibited his “Paratvam”, whenever the occasion demanded like lifting
the Govardhana mountain, KaaLinga Narthanam, Draupadi maana SamrakshaNam etc.

5. In paragraph 20 in the previous part, we raised the questions

We hear “Sarvam Sri KrishNaaarppaNam”. Why not “RaamaarpaNam”?
We hear “KrishNa Paramaatma”. Does anyone call “Raama Paramaatma”?
Answer:
This is because Rama never wanted himself to be identified as Bhagavaan Sri Rama declared himself to be
just a human being (Aatmaanam Maanusham manyE).

28
6. In Dasavataara Stotra, Swami Desika alludes to the Paratvam of Rama in first 2 lines:
“Paaraavaara payO visEshaNa kalaa paareeNa kaala anala
jwaala jwaala vihaara visikha vyaapaara karma:”
And, immediately switches over to show how in spite of his “Paratvam”, the Lord promised protection to
anyone who deemed oneself as belonging to Rama (Tavaasmi iti yaachatE). In the case of KrishNa, he gives
the reason why he calls KrishNa as “Naathayaiva nama: bhavatu” and draws attention to the countless
superhuman feats the Lord as KrishNa.

“Sarva avastha sakrut Prapanna janathaa SamrakshaNaika vratee

DharmO vigrahavaan Dharma: tanveeta Dhanvee na:”

This once again underlines how due to deterioration in perception from TrEtaYuga to Dvapara Yuga (like
dancing on the hoods of KaaLinga), when people tend to believe and respect only when someone performs a
miracle!

“KaaLindee Rasikaaya KaaLiya PaNi spaara spaTaa vaaTikaa

RangOtsanga visanka sankrama duraa paryaaya charyaa yatE”

7. Further, it is said “LokO bhinna ruchi”. People have different interests, different tastes, different levels of
mental and spiritual evolution based on their individual karmas. Some are serious and sober with lofty ideals,
others, mediocre and yet others irredeemably indulgent and depraved faculties. To appeal to these different
segments, the Lord had to present himself in a manner to satisfy the needs of each. Naturally, he acts
differently in different Avataaras – but with the single objective to emancipate the fallen souls.

It is worth noting that Swami Desika wrote prodigiously different works, in various languages like Sanskrit,
Tamil, Praaakrit, MaNipravaaLam, in different styles like prose, poetry, Gadhyam, in short, medium and long,
in highly intellectual to the rational so that people with different acumen could grasp the truths “each
according to his capacity”!

8. As mentioned earlier, Rama as a prince had to maintain a high standard of demeanor befitting his majesty
while KrishNa had no such inhibitions and as a cowherd boy had the license, as it were, to move with
ordinary folk more freely. But, even so, we find Rama also making friends with the Guhan, the hunter
(Ayodhya KhaaNdam, Guha PaDalam 674), Sugriva the monkey king (Kishkindaa KhaaNDam NatpukOt
PaDalam 104) and VibheeshaNa, the Raakshasa
“guhanoDum aivar aanOm munbu, pinn kunru soozh
maganOdum aruvar aanOm Yemmugai anbin vanda
agan amar kaarEl Aiya! NinnoDum ezhuvar aanOm
pugal arum kaanam thandu pudalvaraal polindaan nundai”
(Yuddha KhaaNDam VeeDaNan aDaikkalap PaDalam 446)

“Oh! Aiya! When we made friends with Guhan, we four brothers became five in number; Later with Sugriva,
we became six. Today, with your friendship we have become seven brothers. We are seven now. Because
of sending me to the forest, Dasaratha has become the blessed father of seven sons”
This is what prompted Azhwar to exclaim his astonishment in the Paasuram
29
“YEzhai, YEtalan, Keezh magan ennaadu irangi matru avarkkaa innaruL
surandu” etc.”
“Oh! Lord! Did you not bestow mercy on Guhan without minding his lack of learning, his ignorance, and his
lack of contact with the great men of the times, without any thought of his low birth?” (Tirumangai Azhwar’s
Periya Tirumozhi 5.8.1)

9. We mentioned Ramayana is like a long but well-connected novel while the life history of KrishNa is like a
string of short stories. The two together have provided the needs of both the avid novel lover and the skit
“reader in a hurry”. Despite its 24,000 Slokas, Ramayana holds the interest of readers in a firm grip by the
sheer felicity of the composition.

The Dhyaana Sloka describes how syntax and prosody, the word formations and the sweetness and depth of
meanings vied with each other to find a place in the work of the primordial poet (Aadhikavi)

“Tad upaagata samaasa Sandi yOgam

sama madhurOpanatha artha vaakhya bhaddam
Raghuvara charitam muni praNeetam…”

The quality and content of the Aadhikavi, has ignited the imagination of a galaxy of innumerable poets and
writers, throughout the world and over the ages and in a variety of languages. We are told that there are at
least 50 versions of Ramayana to mention a few like
- Aanada Ramayana by Pasaurama
- Adbutha Ramayana, by Valmiki himself
- Adhyaatma Ramayana by Sage Viswamitra
- AgnivEshaya Ramayanam (author unknown)
- Anargha Raghavam of Murali,
- BhaTTi Kaavya by BhaTTi Kavi
- Jaina Ramayanam by Hemachandra
- Kamba RamayaNam in Tamil by Poet Kambar
- Mantra Ramayanam by LakshmaNa Arya
- Sangraha Ramayanam by Narayana PaNDita
- Raghuvamsam of KaaLidaasa,
- Ramacharita maanas in Hindi by Tulasidaasa
- Yoga vaasisTam by Valmiki
and many others. It is doubtful if any other work of religious literature enjoyed such a fascination. (Of
course, Bhagavad Gita has been translated in several languages but perhaps, not so prolific like Ramayana).

There is a song in Tamil detailing the various names of Rama that asks “Raaman ethanai RaamanaDi?” We
may perhaps ask similarly “RaamaayaNam ethanai RaamaayaNam aDi?”

10. If KrishNa had a long list of Bhaktas, Rama had and has an equally long list of Bhaktas like -
- Bhadraachala Ramadasar
- Tulasidasar,
- Kabirdasar
30
- Baaji Rama BhaTTar
- GOrakhnath
- Raamabaai
- Padmanaabha VEdiyar
- Raamaraajar
and many more.

11. In an earlier posting, we saw how the “HarE KrishNa” movement had caught up the imagination of the
present generation. Though the main emphasis of the movement is on KrishNa, they have not left our Rama.
In fact, their mantram is

“HarE Rama! HarE Rama! Rama! Rama HarE! HarE!

HarE KrishNa! HarE KrishNa! KrishNa KrishNa HarE! HarE!”

12. If Rama was subjected to tests to prove his mettle, KrishNa was not free from them
- He was tied to the mortar by his own mother,
- He was a butter-thief as a boy,
- He was suspected to have stolen the Syamantaka maNi,
- He was suspected to have stolen Paarijaatha. etc.
- If Rama had to send an arrow through seven Saala trees, KrishNa had to control seven unruly bulls to gain
the hand of Nappinnai.

13. Since Rama’s emissary, AnjanEya succeeded in his mission, the Lord was tempted to himself go as an
emissary to the court of DuryOdhana. Bu, what happened? He miserably failed to deliver the goods and
returned emptyhanded. But this was deliberate, and it was his own making. He had to destroy the “axis of
evil” and discharge his role as “World teacher” - (Jagad guru and Gitaachaaryan). If he had averted the war,
he would not have succeeded in his Avataara Rahasyam.

14. Rama obeyed his father even when he was a Brahmachaari. Both when Dasaratha declined and when he
agreed to send him with Sage Viswamitra, he never demurred; Similarly when Dasaratha offered to crown
him as Yuvaraja and when he was banished (by order), he never demurred.

In fact, when Bharata argued with him to return to AyOdhya, Rama could not refute any of his arguments.
But, finally, he flung a bombshell saying, “How could I transgress our father’s wish?” Bharata was
flabbergasted at this and reconciled himself to taking Rama’s Paduka and go back.

(Let us visualize what would happen in similar circumstances in this Kaliyuga. First, Kaliyuga
Rama would have refused to go to forest and Kaliyuga Dasartaha would have been shown his
place! Such was the Yuga Dharmam then and such it is today)

15. We mentioned in the previous posting that KrishNa Avatara seemed to be “more complete” than Rama
Avatara. Rama Avatara was equally “PoorNa Avatara” in the sense that the Lord needed different
complementary roles for different purposes and so he cast himself in different characters
Rama - Bhagavaan
31
LakshmaNa - Bhagavad SEshatvam
Bharata - Bhaagavata and
Satrugna - Bhaagavata SEshatvam
Taken together, Rama Avatara was equally “PoorNa Avatara”.

16. If Azhwars and Acharyas went into rapturous moods in KrishNa anubhavam, they were equally carried
away by Rama anubhavam.
- Kulasekara Azhwaar, who wrote the “Lament of DEvaki” also wrote an equally moving piece depicting the
“Lament of Dasaratha” on his separation from Rama. Similarly, other Azhwars have enjoyed “Rama
anubhavam” as much as they enjoyed “KrishNa anubhavam”
- Periyaazhwar wrote a whole poem in which he fondly and graphically describes the growth of Rama from
his babyhood.
- His “Mannu Pugazh Kousalai thun” is the lullaby that rings in every home today when the mothers lull their
children to sleep.
- It is the same Nammaazhwaar hailed as “KrishNa thrishNaa Tattvam” who asked “Raamapiraanai allathu
matrum karparO?
Meaning

“Will anyone learn anything other than Rama’s example?” signifying that Rama by his character was equally
a world teacher like KrishNa.

17. “Why did he say this?” is the next question. Azhwar himself answers:

“ pul paa mudalaap pul erumbu aadi onru inriyE

narpaal AyOdhiyil vaazhum chara acharam mutravum
nar paalukku Uithanan naanmuganaar petra naaTTuLE”.
(Tiruvoimozhi 7th Pathu 5)

When he left for his eternal abode, he took all the sentient beings and insentient things (the human, the
fauna and the flora) to the abode of Brahma en route to Sri Vaikuntam all merely because of the fact that
they were the inhabitants of AyOdhya. What did KrishNa do? He left his Yaadhava kula heroes to die fighting
among themselves. (May be this was also part of his hidden agenda!)

18. IF KrishNa’s name is incorporated in so many mantras cited in the earlier posting, Rama’s name itself is
hailed as “Taaraka Mantram”
What is a “Taaraka Mantram?”

It means that it is a Mantram that carries one from this world (Prakrita lOkam) straightaway to SrivaikunTam
(Apraakrita lOkam). It is, therefore, equal to AshTaksharam or Moola Mantram which is known as “Taaraka
Mantram”. The Charama SlOkam of Bhagavad Gita is the “Poshakam” and the Dvaya Mantram to be the
“BhOghyam”. Thus, its preeminence surpasses the other two!
THINK OF IT! YOU GET THERE! WHAT MORE IS NEEDED?

32
 DID KRISHNA STEAL BUTTER?
Poor Krishnan!

Almost all the Azhwars in a chorus gleefully label him as the “butter thief” and rejoice in the “anubhavam” of
his “Stealing butter”. These anubhavams are as varied as they are colorful - all sung in their excitement over
the “Soulabhyam” (compassionate accessibility) of the Lord camouflaging his “Paratvam” (omnipotence).

Lord Ranganatha (Periya PerumaaL) is considered as Lord Krishna. Even now, you can smell the scent of
butter in Periya PerumaaL Sannidhi, if your olfactory faculty is good enough!

There is an interesting story about “The bell and the butter thief” as follows:

The gOpis were annoyed with child Krishna’s naughty pranks especially his sneaking into their private
apartments and stealing butter. They had stacked butter in the pots kept in “safe custody” of the ‘Uris’
(potholders made of coconut fibers) hung from the ceiling at a height that (they thought) was beyond the
reach of Krishna. By way of abundant caution, they had tied to the Uri a string of bells made of bell metal. If
ever anyone touched the hangers, the bells would go agog ringing in chorus setting an alarm to alert the
gOpis of the presence of an intruder!

Enter Krishna: the seasoned butter-thief!

He knows the contrivance of the gOpis. So, he requests the bells not to ring and betray him. Taking a liberal
scoop of butter from the pot, Krishna could not resist the temptation to taste the delicacy. As he put the
butter in his mouth, the bells which stood silent during the act of stealing started ringing brisk and loud to
the hearing of the gOpis.

Krishna asked the bells why disregarding his entreaties not to ring, they had started ringing.
The bells replied:
What is the purpose (Purushartham) of our being bells, if we do not ring when our Lord is having his feast?"
Rest of the scenario is left to our imagination like
33
 • his being caught red handed, (nay, white-handed) with butter smeared all over his body
• his bewitching ‘Navaneetha Naatyam”.
• the complaints of the gOpis to Mother, YasOda.
• his being tied to the mortar earning the sobriquet of “DamOdaran”.
==============================================================

The million-dollar question is: “Did Krishna really steal butter?”

We will see the answer at the concluding Part of this write up.
========================================================

For now, we will savor a few examples of the “anubhavams” of Azhwars that suggest that
Krishna stole butter.

NAMM AZHWAR

1. Nammazhwar is the Chief among Azhwars and is described as the very personification of
‘thirst for Krishna’ “krishNa thrishNaa tattvam iva uditam” is reported to have slipped into a
trance for 6 months on the very thought of how the Supreme lord got tied up by his mother,
to a mortar as punishment for stealing butter and earned the sobriquet of “DaamOdaran”
(TVM 1.3.1) Vide his Paasuram-"
Pathudai Adiyavarkku Eliyavan…Mathuru kaDai veNNai kaLavinil ural iDai aappuNdu Ethiram
UralinODu iNaindu irundu yEngiya eLivE?”

2. The next instant, the Azhwar feels he had done an apachaaram to the Lord by calling him a “butter
thief” saying that he did so due to his own sin that prompted him to love the Lord so much as to dare
calling him names like “thief” etc.

“VaLavEzhulagin mudalaaya vaanOr iraiyai aru vinaiyEn

kaLavEzh veNNai thoDu vuNDa kaLvaa enban” (TVM 1.5.1)

3. Now, the Azhwar seeks to reason out why the Lord ate butter. He says that, may be, when the Lord
swallowed all worlds and spat them out, a tiny portion of the mud remained in his tummy for so long over
several incarnations and caused indigestion for which he ate butter as an antidote! (TVM 1.5.8)

uNDaai ulagEzh munnamE umizhndu maayaiyaal pukku…

…anDaa vaNNam maNN karaiya neyyooN marundO maayavanE?”

3. Again, the Azhwar expresses surprise how even while stealing butter, the Lord never attempted to
conceal his act because he came out with his mouth, hands and in fact his whole body fully smeared
with butter. Azhwar says that even in the act of stealing, he was upright and never attempted to
conceal anything from the gOpis - an act of rectitude even within an act of theft! “And, in the

34
 same breath he truthfully mingled with me with my impure, contemptible physical body without any
deceit on his part” (TVM 1.8.5)

“Vaigalum veNNai kaai kalandu uNDaan/Poi kalavaadu enn mei kalandaanE”

5. Azhwar finds another reason for the Lord swallowing butter only after swallowing the worlds along with
infinite Jeevas. Because he loved butter so much that if he had chosen to eat butter before the worlds, there
might arise some interruption from any Jeevas left behind. So, only after completely swallowing all the
Jeevas without exception did he venture to turn his attention to eating butter.

Uyirinaal kurai illaaa ulagEzh tannuL oDukki

Tayir VeNNai uNDaanai…” (TVM 4.8.11)

6. The question may arise how when the celestials are wide awake all the time and looking at everything,
the Lord could manage to “give a slip” and proceed to AayarpaaDi to “steal” butter. Azhwar visualizes the
“modus operandi” adopted by the Lord. He says that when the celestials perform the bath-ritual presenting
him with a cloud of fragrant incense, garlands, ornaments etc. In the smokescreen created by the incense,
the Lord gives a slip unnoticed by anyone and makes a beeline to the gOpa homes to steal butter!

sooTTu nan maalaigaL thooyana vEndi viNNOrgal nanneer

aaTTiya dhoopam taraa nirkavE angu oru maayaiyinaal
eeTTiya veNNai thoDU vuNNap pOndumilEtruvan koon
kOTTidaiyaaDinai koothu aDal aayar tam kombinukkE
(Tiruviruttam 21)

The word “thoDu” means both “touch” and “deceit”

PERIYAAZHWAR

Next only to Namm Azhwar, the one who was wholly immersed in the childhood pranks of Lord Krishna was
Periyaazhwar.

7. YasOda laments that ever since Kannan was born she never had a chance to get even an iota of ghee,
warmed up milk, solidified yogurt and all that she got was the bewitching smile of Kutti Kannan that was
enough to compensate!

Vaitha neyyum kaainda paalum vaDi Tayirum, naru veNNaiyum

Ithanaiyum petrariyEn empiraan! Nee piranta pinnE
Ethanaiyum seyyap petraai Edum seyyEn kadam paDaadE
Muthu anaiya muruval seidu mookurinchi mulaiy uNaayE
(Periyaazhwar Tirumozhi 2.2.2)

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 8. While she calls Kutti Kannan to take bath, she employs all ploys to persuade him, but he refuses to yield.
She finally employs a trick that he could not ignore. What is that trick? Kutti Kannan was so fond of his
childhood pal, Nappinnai. Yashoda uses her name to cajole him saying “I might enjoy your being dirty with
all dust on your golden body but people who see you in this state would blame you. Will you remain
shameless? Let alone others; if your dear friend, Nappinnai sees you in this condition, she will laugh at you
derisively”

This works magic and Kannan immediately hastens to take bath!

PooNit thozhuvinil pukkup puzhudi aLainda pon mEni

kaaNap peridum ugappan, Aagilum kaNDaar pazhippar,
naaN ethanaiyum ilaadaai! Nappinnai kaaNil sirikkum,
MaaNikkamE! Enn maNiyE! manjanamaaDa nee vaaraai
(Periyazhwar Tirumozhi 2.4.9)

9. The gOpis complain to YasOda: “After completely emptying out the pot filled to the brim with melted
butter in one gulp, he broke the pot and left. Is this proper behavior on the part of your son?”

Urugua vaitha kuDathODu veNNai urinji uDaithiTTu pOndu ninraan…

Varuga enru unn magan tannai koovaai, vaazha voTTaan madhu soodananE
(Periyazhwar Tirumozhi 2.9.3)

KULASEKARA AZHWAR

10. This prompted Kulasekara Azhwar to portray the scene in the words of Devaki who laments how she
missed ogling KutTTi Kannan’s baala leelas. Graphically describing the scene in which KuTTi Kannan gets
caught red-handed while stealing butter and how as baby, he reacted in the situation facing the wrath of
mother and how Devaki’s loss in missing this sight became YasOda’s gain!
Muzhudum veNNai aLaindu toTTu uNNum,
Mugizh iLam siri Taamaraik Kaiyum
Ezhil koLL Thaambu koNDu aDippatarkku eLgum nilaiyum
veNN tayir tOynda sev vaayum, azhugaiyum, anji nOkkum
asOdai tollai inbathu irudi kaNDaaLE
(PerumaaL Tirumozhi 7.7)

MADHURAKAVI AZHWAR

11. It is the only scene that captured the mind of Madhurakavi Azhwar, who knew no God higher than his
Achaarya, (Nammazhwar) - and made him start his only work with the meaningful words with a reference to
the scene in which the Lord allowed himself to be tied to a mortar with a rope that had numerous knots.
Do you know why?
Because, his Achaarya was overwhelmed by this scene, he had to make at least a passing reference to the
incident!
“kaNNi nuNN siru thaambinaal kaTTuNNap paNNIya peu maayan”

36
TIRUMANGAI AZHWAR

12. Azhwar wonders how the valorous Lord at TiruvaLLur Veera Raghavan who destroyed the mighty Ravana
came to be the object of slander at the hands of the slender maidens of Ayarpaadi as “butter thief”

KaasaiyaaDai mooDiyODi kaadal seitdaan avan oor

Naasam aaga namba valla nam perumaan
vEyin anna tOL maDavaar “veNNai uNDaan ivan” enru
yEsa ninra emperumaan evvul kiDantaanE
(Periya Tirumozhi 2.2.1)

13. While doing Mangala asaasanam to Tirunaraiyur, Azhwar again refers to how the Lord climbed up the
suspended network of rope for placing pots to steal butter and how he was caught and punished by being
tied to a mortar.

“Uri yaar veNNai undu uralODum kaTTuNDu” (Periya Tirumozhi 6.5.4)

14. And, says the Azhwar, that he did the stealthy act without feeling ashamed!

“vaNdu muralum koondal aaychi tayir veNNai naaNaadu uNDaan” (ibid 6.10.3)

15. Even as YasOda invites KuTTi Kannan to play with her a game called “ChappaaNi koTTUdal”, she did not
miss a reference as to how her kid got thrashed by a gOpi for stealing butter in her home!

Poon kOdai aaychi kaDai veNNai pukkuNNa

aangu avaL aarthup puDaikkap puDaiyunDu
yEngi irundu siNungi viLaiyaaDum
OngOda vaNNanE! ChappaNi
oLi maNi vaNNanE! ChappaaNi (ibid10.5.1)

16. YasOda shows to the gOpis how after stealing and swallowing mountain sized butter kept high on top
tier of the suspended network of rope, as evident from the butter seen smeared all over his hands, he
pretends to be in deep sleep!

According to Uttamur Swami YasOda seems to say to the gOpis:

“You are coming to complain about his stealing butter in your homes. I am worried about how he is going to
digest the huge quantum of butter he had consumed in my home”

…urimEl taDaa nirainda veLLI malai irundaal otha veNNaiyai

vaari vizhungi viTTU KaLvan urangugiraan vandu kaaNmingaL” (ibid 10.7.3)
17. In Siriya Tirumadal, Azhwar goes on elaborating the scene (Paasurams 30 to 37).

37
He says that the Lord who swallowed all the worlds could not show off his “Soulabhyam” in Paramapadam.
So, he decided to descend down to earth and mixed with cows and cowherds of Ayarpaadi. To show that he
was subservient to his mother, he hugged on to her hip.

When she had to churn butter milk to bring out solid butter, he pretended to be asleep as if he were not
thinking of his mother or of butter. As soon as she went out, he jumped out of his bed, climbed to the top of
the suspended network of rope in which she thought that she had kept the butter safe and secure away from
the reach of Kannan. Plunging his hands right up to his shoulders, he lifted all the butter and gulped it. As he
saw another big pot filled with buttermilk (and not butter), he kicked the pot to spill its contents. Then as if
nothing happened, he returned to his bed and started pretending to sleep. When she returned, YasOda
found out that all the butter had vanished suddenly. She knew that no one else would dare to come in
except her own Kannan.

She started beating her tummy not because all the butter was lost but because she knew that only Kannan
must have swallowed the entire thing and was worried how it would affect his digestion! To teach him a
lesson, not to repeat the mischief again, she tied him to a mortar with ropes!

“Seer aar thayir kaDaindu veNNai tiraNDa adanai

vEru Ore nudal maDavaaL vEr Ore kalathiTTu
naar aar uri yEtri nangu amaiya vaithanai
pOr aar vER kaN maDavaaL pOndanaiyum poi urakkam
Oraadavan pOl urangi arivutru
Taar aar taDan thOlgaL uLLaLavum kai neeTTi
Aaraada veNNai vizhungi -
Arugil irunda mOre aar kuDam uruTTi mun kiDanda sthaanathE
Oraadavan pOL kiDantaanaik kaNDu avaLum
vaaraathaan vaithadu kaaNaaL – vayiru aDithu ingu
aaraar puguduvaar aiyar ivar allaal?
“Neer taam idu seideer enru” Ore neDum kayitraal
OoraargaL ellaarum kaaNa uralOdE
teeraa veguLiyaai chik ena aarth aDippa…”

18. The Azhwar repeats the scene in Periya TirumaDal” (Paasurams 137 to 139)
“minniDai aaychiyar thum sEri KaLavin kaNN
tunnu padal tirandu pukku – thayir veNNai
thun vayir aara vizhunga, kozhun kayal kaNN
mannum maDavORgal patriyOre vaaNN kayitraal
pinnum uralODu kaTTuND petrimaiyum…

POIGAI AZHWAR

19. Azhwar asks Krishna: “Oh! Lord with sea blue hue! When your mother caught you red handed (white
handed?) while stealing (besmeared with butter all over your body) and tied you to a mortar, you never
stopped crying all the time thinking of more and more butter and this was seen and commented upon by all
people. Tell me how come! You contrived this situation?”
38
 “viralODu vaai tOynda veNNai kaNDu, Aaichi
uralODu piNitha naanru – kural Ovaa du
yEngi ninaindu ayalaar kaaNa irundilaiyE?
OngOta vaNNaa! urai” (Mudal Tiruvantadi 24)

PEY AZHWAR

20. Azhwar comments on the scene as follows:

“What a big tummy he had! He was not content with eating the whole world; he drank Pootana’s life along
with the poison-smeared breast milk. Still not satisfied, he stole butter. For this mischief, his mother
awarded a punishment to him by fastening him with a rope.

May be, he swallowed this punishment also. Indeed, he should be having really a big belly!”

“maNN uNDum peychi mulai Undu maatraadaai

veNNai vizhunga veguNDu, Aaichi – kaNNIK
kayitrinaal kaTTathaan kattuNDu irundaan
VayitrinODaatraa magan” (Moonraam Tiruvantaadi 92)
SWAMI DESIKA

21. Swami Desika captures the scene in which Kutti Kannan enacts his “Navaneeta Naatyam” in Gopala
Vimsati Slokam 4.

And, you know where?

In Nanda’s palace: “Nanda BhavanE” In his own place!
And the question arises why he should take butter from others’ houses.
It is not as if there was not enough butter at his home.
Did not Andal refer to the prosperity of Nandagopan’s palace?
“Vaanga kuDam niraikkum vaLLal perum PasukkaL” (Tiruppavai 3)
“Katruk karavai gaNangaL pala karandu” (Tiruppavai 11)
“Kanaithu iLam katrermai kanrukku irangi,
ninaithu mulai vazhiyE ninru paal sOra
nanaithu illam sEraakkum nar chelvan nangaai!” (Tiruppavai 12)
“yETra kalangaL ethir koNDu meedaLIppa,
maatraadE paal soriyum vaLLaL perum pasukkaL
aatrap paDaithaan maganE!” (Tiruppavai 21)
“Petram mEithu uNNum kulathil pirandu” (Tiruppavai 29)

22. Baala Mukunda AshTakam (Slokam 5) also mentions that when the Vraja kanyas were away after
securing dairy products safe, baby Krishna sneaked in to steal the products and devoured to his heart’s
content and pretended to be fast asleep.

39
 sikhyE nidaaya adya payO dadeeni
bahir gataayaam vraja naayikaayaam/
bhunktvaa yatEshTam KapaTena suptam
Baalam Mukundam manasaa smaraami//

23. A question arises as to how one could steal anything when being watched closely.

The Vedas declare that Nitysooris constantly keep a vigilant watch with eyes wide open all over the world
(including Aayrapaadi) and for them even the pitch-dark night becomes as bright as mid daylight when the
Sun is at its zenith.” tad vishNO: Paramam Padam sadaa pasyanthi sooraya:” and “paryaaptyaa
anataraayaaya sarva stoma ati raatram uttamam ahar bhavati”

Now, let us see what is “stealing” or “theft”

“Stealing” or “theft” implies taking another’s property illegally or without right.

When all the worlds, all the sentient beings (Chits) and insentient things (achits) without any exception are
the properties of Bhagavaan, it goes without saying that “butter” is also his property. When he takes his
own property, there can be no issue of theft here.

The only Azhwar who came to be the “defense attorney” for Kannan was “TiruppaaN Azhwar”
who concluded his “Amalan Adi piraan” thus:

veNNai uNDa vaayanai, enn uLLam kavarndaanai

enn amudinai kaNDa kaNgaL matronrinaik kaaNaa vE//
He did not use the word “steal” or “theft”. He merely said that Kannan ate butter.

Immediately, the Azhwar issued a correction slip saying “enn uLLam Kavarndaanai”

meaning what the Lord devoured was not butter but “uLLam”. “uLLam” is an upa-lakshaNam (representative
expression) for “Atma”.

Bhagavaan took back only the Atma which in any case belonged to him only.

Therefore, there is no question of any “theft” here and no need for him to take anyone’s
permission to do so.

King Janaka laid a challenge through the Siva Dhanus in Sri Sita's marriage.

Kumbar, the Aayar Chief laid a challenge in the form of the 7 bulls in the marriage of Nappinnai.

But, Vishnuchitta laid no challenges in the marriage of his daughter, Andal because of his obvious conviction
that in due time, “the owner would claim what he owned”
40
Here Lord Krishna claimed what he owned. No question of theft!

On the other hand, it is we who are guilty of theft because we think all the time that our soul belongs to us
while, it belongs to the Lord, until we do “Bhara SamarpaNam” or “SaraNaagathi”

===================================================== ====

CONCLUSION: KRISHNA DID NOT STEAL BUTTER

===================================================

Now, another million-dollar question.

If KrishNa did not steal butter, why almost all the Azhwars in one voice accuse him as the
“butter thief”?

Answer

While we are looking at the episodes from the “Paratvam” point of view, Azhwars after
experiencing “Paratvam’ of Paramaatma in ‘Nitya Vibhooti” turned their attention to his
boyhood pranks in “Leela Vibhooti” and got overwhelmed by his “Soulabhyam’.

41
 E06: BalakrishNa and RadhakrishNa

E06.1: BalakrishNa

Butter thief begs for milk !

Let us enjoy a scene from Srimad Bhagavatam depicting the pranks of Baby Krishna.

A dialogue between mother Yasoda and her baby Krishna goes on as follows:-

Krishna: Maathah! Mother!

Yasoda: Kim Yadhunaatha? What, Yadhunatha?

Krishna: Dehi Chuchukam! Give me you breast!

Yasoda: Kim Thena? What for?

Krishna: Paathum Paya! To drink milk!

Yasoda: Tad Naasthi Adhya! No way today!

Krishna: Kadaasthi Vaa? Then, when?

Yasoda: Nisi! At night!

Krishna: Nisaa Kaa Vaa? What is night?

Yasoda: Andhakaarodhaye! When darkness comes!

42
 Aameelya Akshi Yugam "Nisaapi Upagathaa Dehee"
Iti Mathur Muhur Vaksoja Ambara Karshanabhyuta Karah"
Krishnastu Pushnaatu Naha //

Closing both his eyes, Krishna says -

"Nightly darkness has come, give me Here and Now" and drags Yasoda’s upper garments with his hands -

demanding milk! Let such hands of Krishna nourish us -concludes the Sloka.

E06.2: BalakrishNa

PraNaya kalaham

Now let us enjoy another scene - from "VENi Samharam" of Bhatta Narayana

- a Raasakreeda scene of the youthful Krishna in a Pranaya kalaha with his beloved Radhika

==========================================================
Kaalindhyah Pulineshu Kelee Kupithaam Utsrujya Raase Rasam
Gachchantheem AnuGachchataha Asru Kalushaam Kamsadvisho Raadhikaam
Tad Paada Pratima NivEsita Padasya Uthbootha Romothgathe
AkshuNNo Anunayah Prasanna Dhayitha Drishtasya Pushnaathu Vaha//
Krishna who is in deep love with Radhika comes to the banks of River Kaalindi to play Rasakreeda with her.
Probably because he had not turned up on time or perhaps, he was playing with other Gopis, Radha was
furious and left the sands in a jiffy (may be sportively) (Kelee Kupithaam), having lost her interest in the
sport.
Poor Krishna !. He - who vanquished the mighty Kamsa - found himself helpless in pacifying her ! All he
could do was to follow her. You know how ?.
As he followed, he placed his feet on the sands exactly on the footprints of Radha and showed how thrilled
he was and even demonstrated his horripilation with tears flowing from his eyes !
Radha turns back and sees this predicament of Krishna and could not bear to see her beloved Krishna's
suffering anymore. She casts her loving, longing glance at Krishna. Thus, ended the Pranaya Kalaham.
"May the lovely glances of Radheshyaam nourish us" says Bhatta Narayana.

================================================================

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E. 07 Avataraas

“PERUMAAL AND PERIYA PERUMAAL”

Do you know why Lord Sri Ranganaatha of Srirangam reclining on his serpent couch in his “BhoolOka
VaikunTam”, is called “Periya PerumaaL” (The big lord)?

It is because he was the “Kuladeivam” of Lord Sri Rama (who is Himself PerumaaL).

There is another “PerumaaL” who was propitiated by Lord Sri Rama, and so he can also be called for
this reason as “Periya PerumaaL”

Who is this?

It is none other than our Lord “Sri Laksmi Nrisimhar” for whom Lord Rama has done
“MangaLaasaasanam” in his “Sri Nrisimha Panchaamruta Stotram”. This finds a place in the 47th
Chapter of “SEsha Dharmam” in “Harivamsa PuraaNam”.

It will be interesting to note that there is another similarity between Sri Ranganaatha and Sri
Nrisimha.
What is this?

Lord Sri Ranganaatha is known as “Krita Yuga PerumaaL”. Lord Nrisimha is also known to have
appeared in the same “Krita yuga” (along with Matsya, Koorma and Varaaha Avataaras). Thus, it
would be proper to consider him also as “Krita yuga PerumaaL” and “Periya PerumaaL” along
with “Sri Ranganaatha”

“ADBUTAM AND ATI-ADBUTAM”

While Lord KrishNa’s birth is hailed as “Adbutam” (wonderful), the appearance of Lord Nrisimha is
described as “Ati-adbutam” (wonder of wonders).

BHAGAVAN’S NIRVEDAM

IN VARAAHA CHARAMA SLOKAM, the Lord offered only to “remember” a person who took
efforts to remember Him sometime, anytime during one’s lifetime, while in good state of physical
and mental health.
StithE manasi suswasthE sareeram sati yO nara: /
44
 Dhaatu saamyE sthitE smartaa viswaroopam cha maam ajam //
Tathas thum mriyamaaNam tu kaaashTa paashaaNa sannibham /
Aham smaraami madh bhaktam nayaami paramaam gatim //
His leading to “Paramaam gati” was dependent on satisfying this condition!

IN GAJENDRA EPISODE, the Lord ignored the elephant during the 1000-dEvamaana years
(not human years) of struggle with the crocodile and only when the pachyderm cried
“Aadhi-moolamE” was the Lord reminded of His duty to protect GajEndra!

IN RAMA CHARAMA SLOKAM on the shores of the sea, the Lord offered to anyone taking efforts
to beg Him (yaachatE), ”freedom from fear of all living beings” (abhayam Sarva bhootEbhyO) and
no more. He did not offer to grant Moksham!
SakrudEva prapannaaya tava asmi iti yaachatE/
Abhayam sarva bhootEbhyO dadaami yEtad vratam mama //
When did the Lord say this?
VibheeshaNa rushed to where Sri Rama was camping on the battlefront and was literally hanging in
mid air seeking protection. And Rama engaged Himself in a conference to decide whether to accept
or not the surrender and offer protection to VibheeshaNa!
And what did He offer?
Nothing more than “Freedom from fear of all living beings”!
Not even a whisper about “Moksham” yet!

The story goes that Rama later lamented on the delay saying that if VibheeshaNa had surrendered
while being at Lanka, He would have had to rush to Lanka itself and compared Himself to a lame
man sitting under a tree wherefrom drops of honey fell into his palate!

IN KRISHNA CHARAMA SLOKAM, in the “Song Celestial” on the battlefield, the Lord went one
step further to promise relief from all sins (sarva paapEbhyO mOkshayishyaami). And this only to
one who took efforts to surrender to Him at His feet (SaraNam vraja) and reassured us (through
Arjuna) not to grieve (maa Sucha).
When?
Only when this act of surrender was done.
Sarva dharmaan parityajya maam Ekam SaraNam vraja/
Aham tvaa sarva paapEbhyO mokshayishyaami/ maa sucha //
Do you know why did the Lord make this solemn declaration?

This is because, he felt sorry that he had not rushed to Draupadi earlier when her modesty was
about to be ravaged and sent drapes literally at the 11th hour!

The story goes that Lord KrishNa regretted this delay saying that he felt indebted to Draupadi
forever, with ever mounting interest on the debt to her that He could never ever be able to
liquidate!

AND, AS KALIYUGA PERUMAL, LORD SRINIVAASA.

45
He stopped with pointing to His feet (indicated in KrishNa CharamaslOkam), to
clarify where exactly the Bhakta should do SaraNaagati. (KaNNan aDiyiNai
emakkuk KaaTTum verpu)
For this, one should go, seek his “CharaNam” to perform “SaraNam”

In all the above instances, the Lord offered grace only when someone took efforts and went up to
Him to surrender,
BUT WHAT DID LORD NRISIMHA DO?
On the other hand, Lord MaalOla Nrisimha does not wait for anyone to come up to Him but Himself
voluntarily goes out seeking the poor souls traveling from village to village and indeed to every
home and hearth all over the country to implement His pledge of protection.

It is worth noting that in his anxiety to rush to help the suffering souls, he rushed post-
haste with only one Sandal on one foot! He could not wait to wear the Sandals on both
feet!

46
Can we, poor souls, imagine any greater compassion than this?

There is a reverse case of wearing Sandals on one foot not for “Going out” but for “Coming in”.

Do you know what, when and where?

This happened in the case of our great Achaarya, Swami Nigamaanta Mahaa Desika. He was
camping at Satyakaalm during the ravage of Srirangam wrought by Muslims. One can see the
Vigraham of Swami Desika, awaiting good news of the redemption of Srirangam, in a standing
posture, wearing one Sandal only, in his hurry to rush to “BhoolOka VaikuNTam”

This piece commenced with “BhoolOKa VaikuNTam” and concludes with a return to
“BhoolOka VaikuNTam”, because it is the “alpha” and Omega” of our very existence on
this earth.

Let us pray to our Parama Achaaryas to accept our surrender and take us to “SriVaikuNTam”,
the “Nitya Vibhhoothi” of the Divya Dhampathis, at the end of our current life.

Till then, let us be granted the bliss of staying in the company of Bhaagavatas who mutually wish
well of fellow Bhaagavtas and enjoy the KalyaaNa guNas of the Lord. (Paraspara hitaishiNaam
parisarEshu maam varthaya)

47