Courtesy:http://srisrikrishnapremianna.blogspot.in/2009/07/jayadevar-harikatha.html
KUMBAKONAM RADHAKALYANAM - 2009 - VISAKA HARI - SANGEETHA UPANYASAM - PART - 3
Guru Maharaj Guru Jay Jay parabrahma sathguru |
dhimikiTa dhimikiTa vAje mrdanga
Jayadevar never got married and his parents passed away in grief failing in their attempts to convince Jayadeva. Being a brahmachari, Jayadevar was now all alone. He created an ashram and was performing dhyanam, japam and parayanam. He begged for his food as he was a brahmacharyar. He was with niyama performing his karmAnustanams and was steadfast in his activities befitting a saint. He would just go about his duties not looking at anyone and not speaking and always in Krishna dhyanam. He knew his heart was pure. But the Lord Sri Krishna sankalpam was different. Kardama prajapathi obtained devahuthi after long penance.
Daily in the morning she would come to the ashram but only after Jayadevar would have left the ashram much earlier to offer his daily poojas. Padma would come and beautifully put the kOlam, pluck the flowers, clean the pooja vessels, light the lamp and finish all the kainkaryams and leave the ashram before Jayadevar would arrive. Jayadevar would come and see all this has been done. Thus days passed, he was happy and felt nice about it as earlier when he was doing all this the ashram was not kept this clean, more like a bachelors accommodation. Now its very neat and nice but someone is doing, seeing this kOlam, he thought this looks like one drawn by a woman. If this is not enquired about, then people would start talking about this. Having found who it was, Jayadevar thought that on finding her, he will tell her good words and satisfy her prarthanai and send her. So he came early on one of the days. He saw Padmavathi there. The other day, there was a brahmanan and with him was this girl did not occur to him as on the other day, Jayadevar hardly looked up to see. Had he seen, he would have recognized today. Who are you? Why are you performing seva in this ashram? What do you want as you have done seva all this time? Just as soon as Vishwamithra arrived, without preamble Dasaratha asked what he could offer. The answer Padmavathi gave was, "just like this, adiyAl would like to serve you always". Sathya sandhar once having given the word wont take them back. Jayadevar thought, 'Such a question he had to ask, and such a reply he had to receive'. That's how En peruman desired, he understood. Although this looks like a story, the meaning here is, A sati if she has to attain a pathi, the lakshiyam is seva. A pathi taking a sathi, the lakshiyam is to protect her. This shows how the two lakshiyams are to be attained. The kriya called 'vivAham' or marriage is only for this. Every man must protect his wife. To protect the man must have right over the woman. Woman without right cannot be protected by a man. To establish that right, is the kriya called vivAham in the loka reethi. Now Jayadevar did not immediately say, ok stay in the house with me. He took her with him and approached her father and in an yetHottamana vivAham wanted to marry her. Her father knew this is how it would happen, not just by Jayadevar changing his mind but due to En Peruman sankalpam.
Nandagopan is getting ready to tend to the cows. Chinna Kannan was the favourite of his father. Kannan would say, "I also want to come with you" to his father. But Nandagopan would say, "Do stay at home and be good. It looks its going to rain a lot". But Chinna Kannan would not listen and start to cry. He would come crawling and sit on his fathers lap. Then Nandagopan would carry him in his shoulders and start to tend the cows with kutti kannan holding onto the turban of Nandagopan. The cows are now grazing. Suddenly Brinda devi with her Maya power opens the clouds. Small drops of rain also start to fall immediately. Now there is thunder too. There are lots of Thamaala Marams and then small pellets of rain start to fall and then accompanied with loud thunders, rain starts to pour down heavily and the sky is growing dark. There were lots of Thamaala marams present there, usually Thamaala maram will always be black and it will give a lot of shade. But underneath it, it will be very dark, this tree grows only on the banks of Yamuna and Brindavanam. There are lots of Thamaala Maram and now due to clouds it became dark as well as being shrouded with the presence of these many Thamaala Marams. Nandagopan starts to worry that little krishnan will become afraid. As he starts to think that he can go away home quickly with the cows, the cows start to run helter-skelter. Nandagopan is not able to herd them together as he is carrying little krishnan. He asks Kanna lovingly, "can you sit here for sometime, I will go and get the Go Kuttis together and come back. Be a good boy". Opening his turban and spreading it, he makes little kannan sit on it and he goes away to tend to the cows. Before he could drive the cows together, rain starts to splatter very heavily now. As the thunder and rain starts to pour heavily, little krishna began to cry and called out to his father. Suddenly there was a bolt of lightning and a 12 year old Radha in Avirbhoota swaroopam appeared. As Krishna in Rasa-Leelai appeared, in the same manner Radha appeared now. She took Kannan in her arms and putting him on her hips started to go. Nandagopan sees this from afar. But when he sees Radha taking away Krishna he is quite relieved. "Radhe Griham Prapaye! Radhe Griham Prapaye! Radhe! Please take the child and leave him home", says Nandagopan. As Radha was walking on the banks of River Yamuna, a beautiful nikuncham and watching the child krishna, Radhe says "Kanna! Give me a Divya Mangala roopadarshanam suited to myself as the present child roopam is the loved roopam of Yashodha. As soon as Radha says that, SAKSHAN MANMATHA MANMATHAHA!!!. Sri Krishna now stands before Radhe as a 16 Year old Krishna. Seizing this opportunity, Brahmadevan looking at this divya dampathi roopams, thought then and there to perform a Thirukalyanam and then purana story continues. Brahma came there, Go Loka sakhis came, kamadhenu kalpakavriksham came, devathas and devatha sthri came there. Radhakalyanam, if its wished to be performed in an yEthoTTHamma way, then an yEthoTTHamana Vivaham (kalyanam) happened as is told in the puranas. But its told in the purana reethi way also. yEthoTTHamma way is performed by Brahma devan which is a Vivaha Uthsavam. Notwithstanding this leelai alone, many many leelais of this kind were performed on the banks of River Yamuna. What bhagyam has River Yamuna done? On this basis Jayadevar started to write a beautiful story....
Swami Jayadevar Harikatha Discourse
ॐ
This is a transcript of the Harikatha discourse by Paranur Mahatma Sri Sri Krishna Premi Anna which is told with so much bhAvam that it brings down tears of bhakthi when one is listening to this divine discourse. Surely by the grace of Sri Anna, I was able to transcribe this upanyasam by hearing it word-for-word, as Srimad Bhagavatham itself says "yasmin prati-ślokam abaddhavaty... - Not according to the grammatical rules and other rhetorical rules, but simply an attempt to glorify the lord is enough!"
I began to write it down for two reasons, first to supplement the Gita Govindam which is divinity personified and when told from the mouth of Sri Anna makes it all the more divine and second to experience the greatest of bliss while translating every word and sentence and try to get their meaning as well, a feast for the soul I say. This gave me an immense satisfaction rooting the kavyam deep in my heart never to forget. Also an excuse for listening again and again to savour every pearl in the oysters of the words flowing from Sri Sri Anna's mellifluous voice while writing them down. Yet another reason for those folks who wish to read this in English.
I began to write it down for two reasons, first to supplement the Gita Govindam which is divinity personified and when told from the mouth of Sri Anna makes it all the more divine and second to experience the greatest of bliss while translating every word and sentence and try to get their meaning as well, a feast for the soul I say. This gave me an immense satisfaction rooting the kavyam deep in my heart never to forget. Also an excuse for listening again and again to savour every pearl in the oysters of the words flowing from Sri Sri Anna's mellifluous voice while writing them down. Yet another reason for those folks who wish to read this in English.
Guru Maharaj Guru Jay Jay parabrahma sathguru ||
dhimikiTa dhimikiTa vAje mrdanga
bramha tALa karI gajAnana
tANDava nritya karI gajAnana
tEhatIsha kOTi suragaNa dATi
madhyE shiva gaurI gajAnana
madhyE shiva gaurI gajAnana
tANDava nritya karI gajAnana
nAmI rangalE dasa sadhOdita
shobhE candra shirI gajAnana
shobhE candra shirI gajAnana
tANDava nritya karI gajAnana…..
Bala Bheema Bala Bheema Bala Bheema Jaya Jaya…
Ram Krishna Hari Jai! Ram Krishna Hari!!
Ram Krishna Hari Jai Jai! Ram Krishna Hari!!
Govindanamasankeerthanam Govinda Govinda!
In the beginning of the keerthanam, Sri Sadguru Sadguru Swamigal tells all the bhakthas of the ways to reach the lord from within the ocean of samsara. En Peruman is ready to even leave the paramapadam and come and live with us. He is the antaryAmi within us. In each and every temple, divya desham he is present for all of us to have darshan. Amongst such divya deshams, where the glory is sung heartfelt by the Azhwars, are the 108 divya deshams. There are also purana sthalams. There are also the avatAra sthalams of the Mahans. Sthalams where bhakthars have sung are also there, where bhagavan has come to stay. Such songs are the truths from the vedas. If bhagavan did not stay there, these sayings would not be truthful. To maintain this truth, bhagavan resides in these divya deshams. There are thus many many kshetrams and divya deshams in India.
Amongst all the great many punya kshetrams and divya deshams where many mahans have sung the glory of the bhagawan, one of the most famous is Puri Jagannath. In this kshetram there are present alongwith the bhagavan, Jagannatha perumal, Balaram and Subhadra. Some kshetram or divya desham or to which perumal we always pray and be in divine contemplation and service is verily bhakthi. This is being told in the pratham padham in the song 'Bhajare Manasa Jagannatham'. The Great Mahans giving upadeshams to others are quite less in number. They would usually tell to themselves. Whatever they tell to themselves is for others sake only. Bhajare Manasa Jagannatham meaning 'Oh! Mind, always do bhajan to Jagannatham', he is Lakshminathan always being served by both devas and munis. What will we get if we do bhajan to Jagannatham if one asks?
All your sorrows will end. That is important. Unable to face sorrows, different types, different diseases, different dangers, difficulties and losses, this is samsaram. There are several pariharams (deliverances) for our sorrows. Sastras split the sorrows faced by us all into 3 types - AdhyAthmikam, Aadhibautikam, Aadhideivikam. For all these three types of sorrows, parihAram is also available. Both sorrows as well as parhAram are available, that's what we see nowadays. Of these AdhyAthmikam is about the different diseases for which we search for parihAram in the form of medicine and doctors. Are we not doing parihAram for diseases. On one side parihArams are being done, on the other these diseases are thriving more comfortably than us. So there is no single vimochanam (liberation) from diseases. Ultimately the vimochanam (liberation) for our karmas and resulting sorrows is only one and that is the thiruvadi (lotus feet) of bhagawan Jagannathan. Whenever we want to go closer to bhagavan we seek somebody who will take us, as we see in Sri Ramayanam its Vibhishanam as he being in sky cries out to someone who can take me to Sri Rama. A while ago as Krishnan Swami said, 'Taking hold of Adiyarghazh only can we go to Perumal.
In Puri Jagannath kshetram there is Balabadran (Adhishemam amsham) and Subhadran is also present and if we go and have the darshan there all our sorrows will be removed. Our sorrows come mainly due to our papams and once all the wrong doings are eliminated, our punyams will get activated and we start to be happy again, but this is again only transient and temporary. As we see when we take medicine the deliverance from pain is temporary. Sarva papam will be removed (vimochanam) only with bhagavan namam. Bhagavan namam has such a sakthi, if it can remove all the papams all the dukhams also will be gone isn't it. All the punyams will be left over then and we can attain the thiruvadi of the bhagawan. Thus if we need sakala sowbhagyam and removal of dukham, we should perform the bhajan of Sri Jagannathan. Many bhakthas and Acharyas have gone to many of these kshetrams and shown us the "nama" as the path to reach the bhagawan.
Among the Acharyas the most famous is Adi Shankaracharyar who went to Puri Jaganatham and prayed to the bhagawan Sri Jagannathar. Only Adi Shakarar could see the bhagawan and his consort Rukmini in the famous rathotsavam (chariot) procession of Sri Jagannathar. This kshetram is also known as Neela chalam, its mentioned in great detail in the Brahmapuranams kshetra mahatmiyam and is located in the coastal town of Puri in the state of Orissa, India. This kshetram is very famous for its Rathothsavam and is on the eastern coast of the Bay of Bengal. Whenever En Peruman is sleeping, it will the sayana swaroopam, when he is sitting he will be upon the throne. Like in Krishna avatar if he is walking he will be like an Umbrella - nivasi niladrau nihita-carano ananta-shirasi. The ratham itself will be like a ther, the ratham itself will be like a mountain – neelachalam, it will feel as if they are pulling a mountain itself. The rathothsavam of Sri Jagannathar is very famous, its famously mentioned in the puranas of the prasadam of Sri Jagannathar. The prasadam of Sri Vishnu itself is parama pavithram, that itself is brahma swaroopam. The prasadam of Sri Jagannathar follows no niyamams rather its like Ganga theertham. In that kshetram there is only Krishnan, Balaraman, in that famous ratham Rukmini thayyar was in it is actually mentioned in the puranas. Radhai is not mentioned as being in the chariot. In Brindavan there is no ratham, no ther. Where will there be a ther to take radhai, Sri Krishna would have taken radha for a walk or if needed carry on his shoulders. There is no mention of ther in brindavanam. In Jagannath, when the Lord is taken in the ratham in the rathothsavam, looking at the ratham, Sri Adi Shankarar starts to sing the Sri Jagannathashtakam, in the eyes of the great saint what was visible was that 'Jagannatha who was as Sri Krishna came alongwith Radha in the chariot'. Radha is rasaswaroopini, Krishnan rasaswaroopan. Krishna being a rasAnanda swaroopan coming alongwith premamayiana Radhai in that great chariot which was shaking on the roads, the gentle Radha would have been afraid and would hugKrishna out of fear. Sri Adi Shankarar saw the radha in the chariot. That's why he sang, otherwise this sloka would not have been necessary in the Jagannatha kshetram in the midst of rathothsavam. That's how it looked to him.
In Puri Jagannath kshetram there is Balabadran (Adhishemam amsham) and Subhadran is also present and if we go and have the darshan there all our sorrows will be removed. Our sorrows come mainly due to our papams and once all the wrong doings are eliminated, our punyams will get activated and we start to be happy again, but this is again only transient and temporary. As we see when we take medicine the deliverance from pain is temporary. Sarva papam will be removed (vimochanam) only with bhagavan namam. Bhagavan namam has such a sakthi, if it can remove all the papams all the dukhams also will be gone isn't it. All the punyams will be left over then and we can attain the thiruvadi of the bhagawan. Thus if we need sakala sowbhagyam and removal of dukham, we should perform the bhajan of Sri Jagannathan. Many bhakthas and Acharyas have gone to many of these kshetrams and shown us the "nama" as the path to reach the bhagawan.
Among the Acharyas the most famous is Adi Shankaracharyar who went to Puri Jaganatham and prayed to the bhagawan Sri Jagannathar. Only Adi Shakarar could see the bhagawan and his consort Rukmini in the famous rathotsavam (chariot) procession of Sri Jagannathar. This kshetram is also known as Neela chalam, its mentioned in great detail in the Brahmapuranams kshetra mahatmiyam and is located in the coastal town of Puri in the state of Orissa, India. This kshetram is very famous for its Rathothsavam and is on the eastern coast of the Bay of Bengal. Whenever En Peruman is sleeping, it will the sayana swaroopam, when he is sitting he will be upon the throne. Like in Krishna avatar if he is walking he will be like an Umbrella - nivasi niladrau nihita-carano ananta-shirasi. The ratham itself will be like a ther, the ratham itself will be like a mountain – neelachalam, it will feel as if they are pulling a mountain itself. The rathothsavam of Sri Jagannathar is very famous, its famously mentioned in the puranas of the prasadam of Sri Jagannathar. The prasadam of Sri Vishnu itself is parama pavithram, that itself is brahma swaroopam. The prasadam of Sri Jagannathar follows no niyamams rather its like Ganga theertham. In that kshetram there is only Krishnan, Balaraman, in that famous ratham Rukmini thayyar was in it is actually mentioned in the puranas. Radhai is not mentioned as being in the chariot. In Brindavan there is no ratham, no ther. Where will there be a ther to take radhai, Sri Krishna would have taken radha for a walk or if needed carry on his shoulders. There is no mention of ther in brindavanam. In Jagannath, when the Lord is taken in the ratham in the rathothsavam, looking at the ratham, Sri Adi Shankarar starts to sing the Sri Jagannathashtakam, in the eyes of the great saint what was visible was that 'Jagannatha who was as Sri Krishna came alongwith Radha in the chariot'. Radha is rasaswaroopini, Krishnan rasaswaroopan. Krishna being a rasAnanda swaroopan coming alongwith premamayiana Radhai in that great chariot which was shaking on the roads, the gentle Radha would have been afraid and would hugKrishna out of fear. Sri Adi Shankarar saw the radha in the chariot. That's why he sang, otherwise this sloka would not have been necessary in the Jagannatha kshetram in the midst of rathothsavam. That's how it looked to him.
rasAnando sarasa-vapur-alingana-sukho radha jagannatha svami
Radha Krishnan (Jagannathan) as they are in the chariot in my vision be always coming in a 'nayana' reethi margam. Such a kshetram is the Jagannatha kshetram.
Near Jagannatha kshetram there is a village by name Kendubilva where Jayadevar was born. That village was described greatly by Jayadevar himself.
varNitham jayadEvakEna harEridam pravaNena |
kindhu bilva samudhra sambhava rOhiNi ramaNEna Hari Hari ||
Kindhu bilva village was like a moon appearing out of the sea. Mahans will often praise, their praises will be of Lord Krishna. If there is some name to them that perumai is as a Krishnabhakthan. Called as krishna bhakthan what bhagyam we have done, dhanyoham krishna, dhanyoham krishna. Its not a name seeking out of ego but out of happiness. If there is no such happiness then that devotee does not know the greatness of the bhagavan. As we serve the lord, what shortcomings will we have. Such a place where there is no shortcomings, such is the famous village of Jayadevar. The village was made more prominent and famous by the presence of Jayadeva. There was a mahan by name bhOjadEva. His wife was rAmAdEvi. They were Krishna bhaktas. By the grace of bhagavan, Jayadeva was born, who was actually an amsam of Vyasa as said in the bhaktha vijayam.
sri bhojadeva prabhavasya rämädevisutaH sri jayadevakasya |
paräçarädipriyavargakaNThe sri gitagovinda kavitvamastu ||
He learnt all the Vedas and Sastras and when he came of marriable age, his parents were searching for a suitable bride for him. But Jayadeva's mind was quite different, he was always alone, always in bhagavath dhyanam and he had no interest in family matters, always having bhagavatham in his hands. The parents told of their opinion to their son Jayadevar to get married. Jayadevar did not agree to get married as he felt that it hindered sri krishna dhyanam. In the sea, if we swim with bare hands we can swim easily, but if we tie a stone to our stomach, can you swim? Like that this bandham of marriage is one which we take upon, the bandham of parents is already made upon us. That will be there always but atleast we can forgo the bandham what we are about to take. Thus Jayadevar did not want to take this bandham (bondage) of marriage. His parents tried again and again in vain to get him married.
Days rolled by.
Jayadevar never got married and his parents passed away in grief failing in their attempts to convince Jayadeva. Being a brahmachari, Jayadevar was now all alone. He created an ashram and was performing dhyanam, japam and parayanam. He begged for his food as he was a brahmacharyar. He was with niyama performing his karmAnustanams and was steadfast in his activities befitting a saint. He would just go about his duties not looking at anyone and not speaking and always in Krishna dhyanam. He knew his heart was pure. But the Lord Sri Krishna sankalpam was different. Kardama prajapathi obtained devahuthi after long penance.
It seems that such a level has to be reached before Jayadevar could get married. In that place there was another brahmanan by name Devasharma. He had prayed to Sri Jagannatha perumal that if he ever got a child he would leave the child to Krishna kainkaryam. He had the grace of the bhagavan but a girl child was born to him. The child who was like lakshmi was named as Padmavathi. Days rolled by and the child blossomed into a lovely girl. With a very good gunam and sheelam she came of marriageable age. If it was a male child he could have left at the temple for kainkaryam. He thought to himself now,'I told the bhagavan that I would leave my child for Krishna kainkaryam, but this child is now a girl, there is no practive to leave a girl child in the temple, this is not accepted in the sastrams, but I should not go back on my words', thinking thus he approached the Sri Jagannatha Kshetram and stood in front of the bhagavan with tearful eyes. I prayed to you and you gave me a child, this child is for your kainkaryam only but I don't know the way. They wont accept in the temple. Can she be without getting married. How will you accept this child I don't know. Thinking thus, sadly he went to sleep near the temple. Bhagavan came in a dream in a divya darshanam and said,
Devasharman Prasanosmi! O brahmana! I am pleased with your bhakthi. I will accept your daughter for kainkaryam. I will tell you the way. There is no difference between bhakthan and myself. You asked to be able to do kainkaryam for me, if you give your daughter to my bhakthan, then she will be doing kainkaryam to me always. My bhakthan is Jayadevan. He opened his eyes, knew the way now and was very very happy. He offered his prayers to the bhagavan and came back to his own village, seeing his daughter said,'Perumal has told about your prospective husband'. Let us go and see your suitor, taking his daughter Padmavathi with him, he came to Jayadevar's ashram. He saw Jayadevar and was invited and asked them to sit in his ashram and enquired as to what he could offer as seva. Devasharman started to say,'I have a daughter' as soon as he began thus, Jayadevar suddenly stood up and started to leave immediately. Jayadevar never even looked at both of them, got up and left immediately. The brahmanan saw Jayadevar going and called up his daughter and said,' Padma! See the person going there, he is your husband.' The person running there is your husband. This daughter being offered to Jayadevar or Jayadevar thinking he does not want to marry Padmavathi is bhagavan sankalpan. For no one their own sankalpam wont matter. But 'Paranthu Jayadeva dIyagha' is bhagavan's words, only the bhagavan sankalpam is going to happen. Being steadfast and believing in this, this brahmanan thought that my sankalpam or your sankalpam wont matter, if the bhagavan give Padmavathi to Jeyadevar has ordained, then Jayadevar will only be Padmavathi's husband. But the brahmanan said,'You keep doing kainkaryam always. daily, you come here and perform ashrama seva', that was her father's words.
Daily in the morning she would come to the ashram but only after Jayadevar would have left the ashram much earlier to offer his daily poojas. Padma would come and beautifully put the kOlam, pluck the flowers, clean the pooja vessels, light the lamp and finish all the kainkaryams and leave the ashram before Jayadevar would arrive. Jayadevar would come and see all this has been done. Thus days passed, he was happy and felt nice about it as earlier when he was doing all this the ashram was not kept this clean, more like a bachelors accommodation. Now its very neat and nice but someone is doing, seeing this kOlam, he thought this looks like one drawn by a woman. If this is not enquired about, then people would start talking about this. Having found who it was, Jayadevar thought that on finding her, he will tell her good words and satisfy her prarthanai and send her. So he came early on one of the days. He saw Padmavathi there. The other day, there was a brahmanan and with him was this girl did not occur to him as on the other day, Jayadevar hardly looked up to see. Had he seen, he would have recognized today. Who are you? Why are you performing seva in this ashram? What do you want as you have done seva all this time? Just as soon as Vishwamithra arrived, without preamble Dasaratha asked what he could offer. The answer Padmavathi gave was, "just like this, adiyAl would like to serve you always". Sathya sandhar once having given the word wont take them back. Jayadevar thought, 'Such a question he had to ask, and such a reply he had to receive'. That's how En peruman desired, he understood. Although this looks like a story, the meaning here is, A sati if she has to attain a pathi, the lakshiyam is seva. A pathi taking a sathi, the lakshiyam is to protect her. This shows how the two lakshiyams are to be attained. The kriya called 'vivAham' or marriage is only for this. Every man must protect his wife. To protect the man must have right over the woman. Woman without right cannot be protected by a man. To establish that right, is the kriya called vivAham in the loka reethi. Now Jayadevar did not immediately say, ok stay in the house with me. He took her with him and approached her father and in an yetHottamana vivAham wanted to marry her. Her father knew this is how it would happen, not just by Jayadevar changing his mind but due to En Peruman sankalpam.
Marriage happened between Padmavathi and Jayadevar. They both now performed Krishna seva together. The ashram now became a griham. Sadhu seva, bhagavath kainkaryam was being done as this is the main activity of a grihasta. Like Kannan and Radhai, the ashram became filled with bhakthi rasam when until now it was just filled with bhakthi yogam. Only now Jayadevar started to understand what bhakthi fully was. Now as the bhakthi became like a rasam, Jayadevar started to like it very much and he started to appreciate Padmavathis kainkaryam, he also started to like the various rasams described by padmavathi and his bhakthi started to blossom tenfold. While performing abhishekam, Jayadevar would pour out all of the abhishekam at once on top of the vighraham of Sri Krishna but then Padmavathi would say "Why dont you pour slowly as Sri Krishna would become breathless and then Jayadevar would think, "Oh! Why did I not know this. When performing archanas with flowers, padmavathi would tell not to put the flowers all over the bhagawan at once and cover it but spread all around so that while doing the archana we could have the grace of the beauty of Kutti krishna and be able to see the thiruvadi of the bhagawan. Thus he started to like, to do and understand the suggestions made by Padmavathi very much as he started learning the loving ways of performing kainkaryam to the bhagawan. Even so when tying vasthrams, Padmavathi would give some suggestions on how to tie the vastrams differently as she now said, "instead of the same blue black vastram, you can put the yellow one and the red one here on the top and see how nice it looks". At this point Sri Anna would joke to say that only school uniforms will be blue like that. Jayadevar started to think, 'oh that's a very good idea, why did I not think of that before'. He felt that Padmavathi was showing the way to him to perform bhakthi as a rasam and as Padmavathi started singing, Jayadevar, himself being a poet, his poetic instincts started to flower. Now we ponder as to why Valmiki ramayana is so good, its because it came on its own, the kavyam should come on its own.
Because of his poetic instincts, krishna bhakthi and the recently gained rasam, his heart started to pour kavyams. This kayvam in the form of gita slokas started flowing and he started to teach Padmavathi how to dance. Thus when performing krishna seva, bhakthi should not be publicised, as long as bhakthi is ekantham and (anyonyam) solitary, it will be as wonderful as it can be. So the young couple were more of prema bhakthas. Jayadevar considered Padmavathi not as his better half but as a krishna dasi. Padmavathi in turn felt herself as Jaya and Jayadevar as padma and they were like two sakhis for the Lord Sri Krishna. Both of them dancing in front of Sri Krishna, their shringaram was like bhakthi shringaram. Not like the worldly shringaram. In all his Krishna leelas, Brindavanam prasidha leela, Kandithaa Varnanam leela is most prominent, Maana leelai is another name for it.
Because of his poetic instincts, krishna bhakthi and the recently gained rasam, his heart started to pour kavyams. This kayvam in the form of gita slokas started flowing and he started to teach Padmavathi how to dance. Thus when performing krishna seva, bhakthi should not be publicised, as long as bhakthi is ekantham and (anyonyam) solitary, it will be as wonderful as it can be. So the young couple were more of prema bhakthas. Jayadevar considered Padmavathi not as his better half but as a krishna dasi. Padmavathi in turn felt herself as Jaya and Jayadevar as padma and they were like two sakhis for the Lord Sri Krishna. Both of them dancing in front of Sri Krishna, their shringaram was like bhakthi shringaram. Not like the worldly shringaram. In all his Krishna leelas, Brindavanam prasidha leela, Kandithaa Varnanam leela is most prominent, Maana leelai is another name for it.
Sri Sri Anna described in the later part of the discourse that In the Leelais described by Jayadevar, the leelai famous in Brindavanam is Kanditha varnanam. This is called Maana Leelai. This Leelai is well known in Tamil Nadu in Vishnu Alayam Temples called Pranaya Kalaga Uthsavam (Mattayadi Utsavam). This is a very rasamana uthsavam. Describing this uthsavam is the Gita Govindam which otherwise is called Maana Leelai.
In this uthsavam, it is said that generally perumal would go often and come back without telling thaayar about it or taking thaayyar with him. Should perumal not take thaayyar?thaayyar would always be left at home only as perumal wont take thayaar with him. But thaayaar would come to know where perumal went somehow or the other. Now when perumal returned, thaayaar would stop perumal at the door itself and tell perumal to stay outside and wont let him inside. But the way thaayaar would say is described very nicely by Sri Anna. thaayaar would not say "Don't come in", she cant say like this, can she tell! Instead thaayar will say "Those who are outside, let them be outside, those inside let them be inside itself". Finally when nammAzhwar to whom thaayar would always listen would tell thayyar, 'how can you do this and let perumal be outside, please let him inside'. This is the uthsavam called as Pranaya Kalaga Uthsavam (Mattayadi Utsavam) conducted during Phalguni Thirunal. Describing this Uthsavam in the Gita Govindam is otherwise called Maana Leelai. Based on this foundation, in the mangala slokam of Gita Govindam, Brahmavarthadi Brahmavaivarthadhi which is in the puranas there is one Radha Krishna Leelai told in a short manner. Purana Leelais are not much liked by rasikas, they like the satsanghAnubhavam kind of leelais which they would most like to sing. This Purana Pramana told in a single sloka, is the very famous Radha Kalyanam. This is Puraanothammana method.
Krishnan did not have a single nayaki, there were many gopikas. Single = Rama, Many = Krishna. Thus there were potential for many disagreements, disappointments due to being pulled from so many as Krishnan belonged to many. Krishna had this difficulty. Radha wanted to come and see Krishna but who came in between. All the Mahans themselves could not say "Radha" name itself and how can we say the name of it. Sukacharya doesnt mention the name of the Ashta Sakis or the Gopikas at all. Did not mention anyone's name. Atleast Vyasa mentioned in the puranas "Radha" once where one Gopi is mentioned as the name. Even that is too much said 'Hitaharivamasar'. Apart from Brindavanam nowhere else it should be mentioned. Now Viraha tapam is mentioned in great detail by Sri Sri Anna.
yahi madhava yahi keshava ma vada kaitavavadam
tamanusara sarasiruhalochana ya tava harati vishadam
tamanusara sarasiruhalochana ya tava harati vishadam
kajjalamalinavilochanachumbanavirachitanilimarupam
dashanavasanamarunam tava kriishna tanoti tanoranurupam
As soon as Yahi Madhava was said Krishnan will go away. Thus Radhai sends off Krishna and then she feels ('Kalahantharitha'- the quarrelsome maiden unable to come to terms with her beloved bhagawan) she should not have told Krishna to go away. Now the Sakhi says
snigdhe yat paruShAsi praNamati stabdhAsi yad rAgiNi
dveShasthAsi yad unmukhe vimukhatAM yAtAsi tasmin priye
dveShasthAsi yad unmukhe vimukhatAM yAtAsi tasmin priye
tad yuktaM viparIta-kAriNi tava shrI-khaNDa-charchA viShaM
shItAMshus tapano himaM hutavahaH krIDA-mudo yAtanAH
viparIta - Everything now being Viparitam. Radhai quarreled so isnt it, so everything became viparitham. Nature itself turned to be Viparitam now, But did not Viparitam become Anukulam for Prahlada. Bhakthi is Vichitram.
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