1.
There are times, our scriptures mention,
When a sage’s curse has made one mad.
I sure deserve to be cursed by them
for my countless sins and deeds so bad.
If I were ever cursed to be mad,
I have just one heartfelt plea,
That mad I become for Nama, and Nama only,
Since that will be the best for me.

2.

As I see the world around
By pain, suffering and grief it is wound.
Stroke, autism, cancer, paralysis
the names of diseases are an endless list.
So many people suffer and die
from accidents which they cannot survive.
The elderly are left uncared and alone,
No one caring for them, not even at home.
So many lives are in tatters
Caught fighting in legal matters.

3.

This makes me realise
that worldly life is nothing
And to attain the Divine
is indeed everything.
Lazy I am, this realization despite
To embark on my spiritual trail
It is indeed Maya in all her might
Working to make my determination frail.

4.

India is a holy land which countless Mahans have adorned,
From north to south, and east to west, ever since time dawned
They all echo one thing, out of compassion for the human kind
“If even one jiva were to benefit, let me be born time and again.”

Can I please be a fortunate jiva
Who benefits by your descent?
Would you please bestow jnana bhakti and vairagya
As alms to me from your abodes in heaven?

5.
There are so many diseases
for which there is no cure
And every afflicted person
knows he is going to die for sure
He knows there’s no way out
of this dreaded terminal disease
And all he can do
Is plea, plea, plea!
For a miracle by God
That would set him free

I am caught too, in one such dreaded disease,
The one called Maya from which I cannot break free
The sadhanas I do, go completely in vain
Because from maya’s trap I am unable to refrain.
I helplessly cry to the Lord above
to cure me by His mercy and love.

6.

There was a man who climbed a tree,
Seeing a cobra there, he had to flee
He jumped down to see a sight he dread
He saw a wild bear and again he fled.
He ran and ran and bumped into an elephant in fury
Who seemed very ferocious, mean and angry
He jumped into a river that ran beside,
And it seemed like he safely reached the other side.
But to his dismay, it was a lion he met
And he had to run again to escape from the jaws of death
He sank unknowingly into a pool of quicksand
And could do nothing but to pray for God’s helping hand.

7.
In the same way I have tried to escape from many a pain
Only to find myself caught up over and over again
I tried all I can to escape desire
Only to find jealousy burn in me like fire.
I fought jealousy, but ended up angry,
To get rid of anger was another malady.
I fought in anger to attain name and fame,
And the quicksand called maya, played her game.
She lured me deep into her confine
And I am stuck her, and in pain I pine.

8.
Every misery I experienced in life,
I felt was my end, and I would never survive.
Each time God saved me by His unfailing Grace
Removing every sorrow without a trace.
My heart swelled in gratitude and my will grew strong
To never ever do a deed that is wrong.
As time rolls by, my gratitude fades
And before I know it I fall back to my old ways.
My pride and ego convince me I am the best of all,
But I stoop lower and lower and again I fall.

9.
I recount the troubles Meerabai had to endure
From her husband who did not understand her bhakti so pure!
Prahlad too was thrashed and beaten
By his father, by whom he was forsaken!
So many women have suffered silently and long
Their devotion not understood by the society where they belong!
While for me there is nobody who says, ‘Don’t chant, Don’t do bhakti!’
But I still fail to chant the nama and do Krishna bhakti

10.

In trying to control my senses
I sometimes feel that I have won
But each time I realise
I am losing the battle even before it has begun!
I often feel like giving up
And going my own way
But I struggle and pick myself up
‘cos I should eventually do this some day!

11.
I chant so much nama, so many kirtans I sing
I feel I am still a toddler, I find myself never progressing!
Is attaining God such an arduous and formidable task?
Or do I remain ignorant, since my sadhana is full of flaws?
These thoughts leave me clueless, I don’t know where I stand
In this Divine journey, the most purposeful one I have ever planned.

12
It is said in our scriptures, that as we take our last breath
Krishna or Guru would come, to liberate us from this cycle of birth and death
May I believe this only due to my faith in Guru and God
May this not be an excuse to laze without chanting the names of the Lord.

13.
I am so full of impurities that I detest myself completely,
With all the hate I have on myself, I wonder how you will ever like me!
It is by your compassion, that you love this undeserving,
It is because of your love, that I still remain hovering.
You know that if you hate me, I would have nowhere to go,
As you are the only shelter for me, that I surely know,

14.
A mother would have many children, but only the one will need her more,
who is physically and mentally challenged, and cannot manage on its own
I am a helpless child, who is incapable, ignorant and weak,
The warmth of your merciful embrace, is all that I seek.

15.
I always thought I was simple, good and honest
But when I sit in a Mahan’s presence, my mind is never at rest.
It is only at this time I see my thoughts surfacing,
Dozens and dozens of them…ugly and disgusting!
Shame engulfs me that moment, I am unable to withhold,
These thoughts seem like hidden snakes coming out of a hole.
Until I came to a Mahan, little did I know,
I was not so good, was putting up a show!

16.
In spirituality it is said, one should be practical and real,
It is not wise to tread what seems assumptive and surreal
We hear of many Mahans who have realised their self
By treading a path where not just the destination but the journey is sweet in itself!
I wish to tread this practical path shown by these great souls
To attain God and achieve the human birth’s goal!

– by Karuna Mai, Sydney

On this Guru Poornima day, we start a section about the great Mahans and Bhaktas in the glorious past. We take one Saint at a time and make an earnest attempt to give a brief history and life of the great Saint.
The first in the series is “Bhagavan Nama Bodendra Saraswati Swamigal”. A great Mahan who had lived and still lives, spreading the fragrance of the Divine Name throughout the world. Can there be a more apt Mahan to reminisce on this happy occasion?

kAshAya danda karakAdi vibhUshitAngAm
vairAgyabhAgya jaladE karuNAnidhE tvam |
samsArakUpapatitasya samAkulasya
bodEndra dEva mama dEhi karAvalambam ||

yasyassmaraNa mAtrENa nAmabhaktiH prajAyatE |
tam namAmi yati srEshTam bOdEndram jagatAm gurum ||

bhagavan nAma sAmrAjya lakshmI sarvasva vigraham |
srimad bodEndra yogIndra dEshikEndram upAsmahE ||

In this Kali Yuga, all the great saints who have incarnated in this holy ‘Bharata’ Desa have chiefly shown us one of the easiest paths to liberation – singing the Divine Names of God. The chief among them was the great saint from South India by the name Bhagavan Nama Bodendra Saraswati Swamigal.

All the Mahans who have ascended the Kanchi Kamaktoti Mutt have belonged to Adi Sankara’s lineage, Bodendra Swamigal being one of the most prominent among them.

More than 300 years ago, in the ‘Mandana Misra Agraharam’ of Kanchipuram, Suguna Devi, the wife of Sri Mohana Pandurangan gave birth to a handsome baby boy. They named him Purushottaman. The little boy grew up by leaps and bounds. Even in his childhood, he possessed all the qualities of an ‘Avatara Purusha’. The parents were very happy about this.

Sri Mohana Pandurangan worked in Kanchi Kamakoti Peetam in the service of the then Peetadhipati, Sri Viswadhikendra Saraswati Swamigal. One day, when the father was leaving home for his work at the Mutt , Purushottaman cried adamantly that he would accompany his father. No sooner had the Peetadhipati seen Purushottaman’s radiant face and his lustrous form than he enquired as to whose child it was. Sri Mohana Pandurangan at once said that the child belonged to the Mutt! That was because the child was born after the couple was blessed by the Guru. Pleasantly surprised by the response, Sri Viswadhikendra Saraswati Swamigal asked if he really meant it, or if he was just joking. The father said that he was serious and subsequently, the couple happily gave away the child to the Mutt.

The Guru arranged for the education of Purushottaman and left for Varanasi. The child, along with another mate named Jnanasagaran, learnt the Vedas, Shastras, Itihasas, Puranas and all the scriptures. After having mastered the scriptures, both the students desired to have the darshan of their Guru, who was then in Varanasi. The intensity of their desire made them undertake a journey to Varanasi by foot. Thus both Jnanasagaran and Purushottaman started out from Kanchi for Varanasi. Jnanasagaran was an expert in ‘jyotisha’ (astrology).From his astrological calculations based on the time of departure, he predicted that they wouldn’t reach Varanasi together and that one would die on the way. The two young boys were grief stricken. Then and there they decided and took the vow that the one who survived would, after the performance of last rites of the dead friend, proceed to Varanasi, have darshan of the Guru and then give up his life by falling into the Holy Ganga.

Just as foreseen, Jnanasagaran passed away en route. Purushottaman reached Varanasi, had darshan of his Guru and paid his respects. Narrating the story about his journey along with Jnansagaran, their vow and his friend’s death, he said that he was going to jump into the Ganges and give up his life. His Master stopped him and advised him that one had no right to commit suicide. This earthly body is a gift of God and we do not have any right to destroy it ourselves. By commiting suicide, one suffers unsaid tortures after death.

The Guru explained to Purushottaman in detail why he should not end his life. But Purushottaman insisted in falling into the Holy Ganga and end his life as he had given his word to his friend. Then his Guru said, ‘You have been born in this world to liberate those millions of souls who are struggling in the ocean called Samsara. Take up Sanyasa. According to Shastras, taking up Sanyasa is akin to taking a new birth. Thus, both your promise and my wish shall be fulfilled. Purushottaman agreed. The next morning, on the banks of the Ganges in the holy city of Varanasi, Purushottaman was accorded Sanyasa. He was given the name, ‘Bhagavan Nama Bodendra Saraswati’. For a while, the Guru kept Sri Bodendra with himself and gave him mantropadesa.

One day, the guru called Sri Bodendra Saraswati and asked him to go out to the world and spread the greatness of the Divine Name of God. He said, ‘the Vidwans are well learned and would question the statement that mere Divine Name can lead to liberation. You are to properly argue with them based on Shastras and establish the greatness of Bhagavan Nama.” He instructed his disciple to go to Puri Kshetra and meet a Mahan by the name Lakshmidhara Kavi in order to obtain the book “Bhagavan Nama Kaumudi” which dealt with the greatness of Bhagavan Nama. The Guru asked him to write Granthas based on this Text.

Adhering to his guru’s words, Bodendra Saraswati set out to Puri. It was about midnight when he reached Lakshmidhara Kavi’s home. Not willing to disturb the household at night, the ascetic rested in the pyol outside the house.

That night, a strange incident happened. A Bhakta accompanied by a woman knocked the door of Sri Lakshmidhara Kavi. A young man came out of the house and enquired what they wanted. The visitor said that he had a doubt that he wanted clarified from Lakshmidhara Kavi. The young man said that he was Lakshmidhara Kavi‘s son, Jagannatha Kavi. He said that his father was out of town. However he had taught him all the Shastras and that he could clarify the visitor’s doubt. The Bhakta said, ‘I hail from South India. I went on a pilgrimage to the north and when I returned, could not find my wife. She had gone astray. It is just now that I found her. I wanted to know if she’s pure for me to lead a family life with her again.”

Jagannatha Kavi immediately said, ‘Tomorrow morning, take her to the pond, Shweta Ganga adjoining the Jagannath Temple. Dip her in Shweta Ganga chanting the “Rama” Nama thrice. When she emerges, she will be purified and you can lead family life with her again. His mother, who peeped from the house, corrected him saying that, uttering Rama Nama once would do! Sri Bodendra was taken aback witnessing this incident. He immediately introduced himself to them and requested them for the book and studied it thoroughly.

The next morning, the whole city was gathered around the pond Shweta Ganga adjoining the temple. The Bhakta brought the lady and dipped her in Shweta Ganga chanting the Taraka Mantra. To everyone’s surprise, the woman emerged out of water with a radiance and lustre, clearly illustrating the power of the Rama Nama. To prove that she had been purified by the Rama Nama, Sri Bodendra Swamigal asked her to cook the meals for the day, and he himself partook of it.

Later Sri Bodendra Saraswati Swamigal returned to Kanchipuram and wrote 8 different Texts that spoke about the greatness of Bhagavan Nama. “Bhagavan Nama Rasodayam” was the most important among them. He instated his successor to the Peetam and set out to live like a real ascetic, relinquishing all pomp and grandeur. Independent in his own way, he reached out to every nook and corner of Tamil Nadu and spread the glory of Taraka Mantra. He initiated everyone who came to him with Rama Nama, irrespective of caste, creed or religion and purified them. It would not be an exaggeration to say that there is virtually no place in Tamil Nadu where he has not set his foot.

One day, Sri Bodendra Swamigal was camping in a village called Perambur in Needamangalam, a place adjacent to Raja Mannarkudi in Tamizh Nadu. A couple came to have his darshan and invited him to their home for lunch. The Swamigal also agreed to come the next day.

On the following day, Sri Bodendra Swamigal arrived at the couple’s residence. He sat down to eat. A plantain leaf was laid and food was served. Just then, he noticed a little boy in the house and asked him to sit down beside him and have his food too. In spite of his repeated requests, the little boy was unresponsive. The parents slowly explained to the Swamigal that the boy could neither hear nor speak. He was deaf and dumb by birth. Hearing this, tears rolled down Swamigal’s eyes. He cried uncontrollably because, just a while back, he had made a proclamation in one of his works that one would escape the fear of death if he sings or hears the Taraka Nama even once. He had thought that the Taraka Nama could spare none as everyone would at least hear the Divine Name knowingly or unknowingly during their lifetime. He felt bad that for this little boy because the little one could neither utter nor hear the Lord’s Name during his lifetime and there was no way out for him!

The devoted couple consoled the Swamigal, “This is our karma and we have accepted it. Swamigal should not shed tears on this account. Please do accept the ‘bhiksha’ [food].” At the tearful pleadings of the hosts Sri Bodendra Swamigal had three handful of food and then took leave of them. The couple reverentially accompanied the Swamigal to the entrance to the village. Hungry that this boy was, he reached out to the leaf that Swamigal had eaten from, and ate from the remnants. No sooner had he eaten the ‘Uchchishta’ from Sri Bodendral’s leaf than he began singing the Names of the Lord! When the parents returned to the house, they could not believe their eyes seeing their hitherto deaf and dumb child jumping in joy crying out Bhagavan Nama in Bhakti. Indeed, the Uchchishta of the great saint had performed this miracle!

One evening, in the place called Govindapuram, next to Tiruvidaimarudur, Sri Bodendra Saraswati Swamigal sat on the banks of river Cauvery after his regular ‘anushtanas’ . He watched the small kids playing and joined them. He asked them to bury him in the sand and said that he would come out of another place. Fascinated by this play, the kids wanted to do it again and again. This continued for some time. At one point, Swamigal was covered under the sand and he did not come out of the other end. The kids were panicked and called the elders nearby. The elders rushed in and decided to dig the ground in search of the Swami. Just then, a voice came from inside asking them not to do so and that Swamigal had gone into Jiva Samadhi there and wished to be so forever.

Even today, we have Bodendra Saraswati Swamigal’s Jiva Samadhi in Govindapuram, a place between Aduthurai and Tiruvidaimarudur, next to Kumbakonam. It is said that Bodendra Swamigal lives there chanting the Rama Nama all 24 hours and round the year. Devotees who go there and chant the Taraka Mantra in His Samadhi can hear Rama Nama emanating from the Samadhi when they spend their night there. A few can even see the form of the Mahan in Danda and Kamandala circumambulating the Samadhi chanting the Rama Nama.

Today, anyone going to Sri Bodendra Saraswati Swamigal’s Samadhi Govindapuram with problems and sufferings in their heart and pray with Bhakti are ridden of their ills. That is the greatness of the Mahan who lived more than three hundred years back, and lives in his Samadhi even today.

Bhagavan Nama Bodendra Sadguru Maharaj ki! Jai!

Pandarpur is glorified as the bazaar of Nama. The most favorite of the presiding deity, Panduranga is Nama Kirtan. There have not been as many bhaktas for any other deities as there have been for Panduranga. The icing on the cake is the fact that these great devotee-saints have belonged to different castes, creeds, races and sects – a standing example to show that the Lord does not distinguish based on such mundane worldly classifications.
Today we take up the sketch of a Bhakta by name Chokamela… Read on…

Bhakta Chokamela

Long ago, in the holy Kshetra of Pandarpur(in present day Maharashtra), there lived a great devotee of Lord Sri Panduranga (who was none other than Lord Sri Krishna himself) by name Chokamela. Sri Chokamela’s hailed from a slum and as was customary those days the inhabitants were not permitted to enter the temple. Though Lord Panduranga saw no difference between his devotees based on their birth, colour, race, wealth, region or religion, the selfish world did! To the Lord, the only thing that mattered was the depth of one’s devotion.
The friends, relatives and neighbours of Chokamela led lives without any values, orderliness or sense of direction. They ate whatever they wanted; slept whenever/wherever they wished and were addicted to all sorts of bad habits such as alcoholism. Like a beautiful lotus that blooms in a stinking marsh, Chokamela though, led the life of a pure Vaishnava. He would wake early in the morning, have a bath, wear Tulsi maala and Gopi chandan and chant the divine names of the Lord. As he was not permitted to enter the temple of Lord Sri Panduranga, he stood near the compound wall and sang the divine names joyfully.
Constantly, he advised his kith and kin to mend their ways and about how it was very easy to win the grace of God by simply chanting his Divine Names. Though they all mocked at him in the beginning, gradually his purity and goodwill won their hearts and they gave all their vices. Following his example, all of them woke up early in the morning and accompanied him to the temple where they all stood outside the compound wall chanting the lord’s glorious names. Lord Panduranga Himself relished every nama they chanted, much more than the puja offered by the priests. Like Nandanar, the great devotee of Lord Sri Shiva, Chokamela too, had transformed the entire slum. They were all a group of pure-hearted bhagavatas now.
Naturally, this was not liked by the priests of the temple. Though Chokamela and his group did not in any way interfere with the temple proceedings, the priests hurled abuses at them and told them that they had no right to worship to God. As is the nature of any Sadhu, Chokamela too, did not want to argue with the priests or fight with them. He thought if that was the way that Panduranga wanted it, he would stay at home and worship the Lord.
From that day onwards, Chokamela stopped going to the temple. He would stay at home and meditate upon the Lord. He saw all the pujas in his mind’s eye itself. The experience was blissful.
Time came when Panduranga decided to enact his divine play. One night, after the priests had completed the puja and locked the temple, Panduranga came to Chokamela’s humble abode. Chokamela’s joy knew no bounds. He cried thinking of the Lord’s compassion and totally lost himself in the happiness. The Lord told Chokamela that he would fulfill any wish of his. Chokamela immediately replied “Lord! There can be no greater thing to wish for, than your darshan. Now that you have blessed me with that, I beg of you to show me your temple. I have never been inside even once in my lifetime”
In a flash, the Lord took him inside the sanctum sanctorum of the temple and they talked with each other all night long. The conversation was so fascinating that time flew away and it was morning already. The priests opened the doors of the temple and were shocked to find Chokamela inside the sanctum sanctorum. They cursed him and took him to the King. “This man who hails from the slum has entered the temple. Your majesty should punish him appropriately” they said. Chokamela replied “I did not go there on my own. How could I have gone inside after the door was locked? The Lord himself took me inside”.
Nobody was willing to believe his words and they all alleged that he was a magician. The king, without proper enquiry, punished him by banishing him from Pandarpur. He ordered that Chokamela should not live inside Pandarpur and that none from the town should have any contact with him. Chokamela silently accepted this also as the will of God. He put up a hut on the opposite banks of the river Chandrabhaga and continued with his life as before. He and his wife would fast on Ekadasi day and on Dwadasi day, they had the most special visitor one can ever wish for to have a meal at their abode – the Lord himself. This became a routine affair.
On a particular Dwadasi day, Chokamela was seen beating and cursing his wife. The priests from the temple who had come to the river witnessed that scene and felt sorry for the poor woman. “ You have lost all your respect and commitment. Is this the way to serve the Lord? You have committed a great sin by spilling curd on his robe, careless woman!” Chokamela screamed.
These words of Chokamela shocked the priest. They told each other “Oh! What is he saying? He is saying that the Lord has come to take food in his place. How can that be? He is definitely mocking at us. The punishment has not taught him a lesson. He has become more arrogant! We should report him to the king again’
Saying so, they went to the temple and opened the doors. What they witnessed was the most unbelievable sight. The robes of the Lord were drenched in curd. They could not believe their own eyes. “Chokamela was right after all. Lord Panduranga had been to his place. Oh! What a blunder we have committed by insulting and ill-treating a true Mahatma. Let us all go and seek his pardon. Only then the Lord will accept us” they all said in one voice and rushed to Sri Chokamela’s hut. They all narrated the happenings and fell at Chokamela’s feet. Chokamela though, was embarrassed by this act of the priests. He said with tears in his eyes ‘Great Priests! I am just a humble servant of Panduranga. Please do not fall at my feet. I am speck of dust!”
The entire town and the king realized the greatness of Sri Chokamela and hailed his bhakti. The Lord had once again enacted a divine play to make the world understand true devotion.
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Divyasooris or Nityasooris are those who live close to the Lord in Sri Vaikuntam and serve Him personally. The Lord took ten Avatars on earth; and, the Avatar of the ten Azhwars came about to illustrate the glory of these ten Avatars of the Lord! This number adds up to twelve with the inclusion of Madhurakavi Azhwar [the renowned disciple of Nammazhwar who sang the praises of his Guru] and Andal [the daughter of Periazhwar]. The name ‘Azhwar’ has evolved not without reason. One who has deep devotion [‘Azhnda bhakti’] to the Lord is ‘Azhwar’! On taking birth on earth, the Divyasooris, visited the various Holy abodes of Lord Vishnu on earth and sang in praise of the respective deities there. These abodes where the deity has been sung by one or more Divyasooris, are known as ‘Divya desam’ [divine place].
There are in all 108 Divya Desams. These hymns, sung in praise of Perumal by the Divyasooris, are in Tamizh language and are called ‘Divya Prabandam’. There are in all 4000 ‘Divya Prabandam’ and they are all outpour of pure devotion. The ‘Divya Prabandam’ is no mundane work but is, in fact, the summum bonum of the Vedas, the Upanishads, Ramayan, Srimad Bhagavatam, Mahabharat, etc. Such is the glory of these hymns of great Azhwars.
Speaking of the glory of the Azhwars we find that they are greater than the Maharishis who have performed severe spiritual austerities [sadhana]. A comparative study of the Azhwars and the Maharishis brings out the greatness of the former. Most Maharishis were contemporaries, yet, held contradictory views. Their philosophy differed. For example, one spoke of Advaita philosophy while another spoke of Visishtadvaita and yet another, Dvaita philosophy. They did not see eye to eye even in trivial matters; whereas the twelve Azhwars, who lived in different Ages, held one view! This is amazing and highly commendable. All the Azhwars held the view that Lord Narayana is the Supreme One and the goal of life is to attain Him. And, what is the path that each one of these Azhwars advocates? Chanting the Divine Name of the Lord! They show that this is the easiest path to the Lord.
To cut down a huge banyan tree various types of machines are brought with difficulty involving high cost and much time; and the work is carried out with great hardship. But there is an easy way to bring down this huge banyan tree. If we let into its root a few termites, they quickly multiply and bring down the huge tree without much ado.
Likewise, to flush out lust, anger, desires, avarice, rivalry, one need not practice arduous spiritual austerities. There is the smooth and easiest way – uttering the Divine Name of the Lord. Just as the termites smoothly and furtively bring down the huge banyan tree, so too, does the Divine Name of the Lord erase out the undesired qualities in us and eventually earn the Lord’s darsan for us. The Azhwars have shown us only this path of the Divine Name of the Lord to attain Him.
The Maharishis speak of God who is not visible to our physical eyes whereas the Azhwars speak of One who can be seen with these physical eyes. When we visit Sri Rangam is not Lord Ranganatha visible to our physical eyes? When we visit Parthasarathy Temple in Triplicane is the Lord visible to the naked eye? Thus, the Azhwars show the Lord who is visible even to us, the laypeople.
The hymns of Azhwars are not the result of the intellect of a good orator/poet or the power of a Mantra japa or some other kind of spiritual austerities. If such was their dependence on sadhana the ability to sing hymns would not be the same – if their sadhana took a downward swing the hymns would no longer reflect deep devotion. Here, we find that the Azhwars sang hymns in praise of the Lord due to the ‘Grace of the Lord’. Their hymns are not based on the strength of their sadhana but the outcome of the Grace of the Lord. Therefore, all the 4000 ‘Pasurams’ [hymns] are the Lord’s own words; they speak of the Lord’s view and that is the special glory of the Azhwars.
To us the life history [‘charitra’] of these great devotees [‘Azhwars’] of the Lord seems no different from the normal life of any other person on earth. However, the fact is, the Lord, through such seemingly ordinary life, tries to convey a message to us. The life of Vipranarayana [‘Thondaradipodi Azhwar’] is one such. His life history illustrates that if a devotee of the Lord happens to fall from dharma and his life becomes worldly the Lord would certainly intervene and take him back into His fold.
Vipranarayana who later became Thondradipodi Azhwar is one of the twelve Azhwars. Vipranarayana was born in Thirumandangudi near Kumbakonam, South India. ‘Vipran’ means Brahmin. He had studied the Vedas. He was a ‘Brahmachari’ (celibate, unmarried). After ablutions early in the morning, he would perform a thousand japa of the Gayatri and worship the Lord. He purchased a big plot of land in Sri Rangam and laid a beautiful flower garden in it. He would collect the flowers and make a huge garland for Lord Ranganatha. He served Lord Ranganatha through offer of flowers [‘pushpa kainkarya’]. Everyday, he would string the flowers into a beautiful garland and take it to the Temple.
One day two dancing damsels [‘deva dasis’] passed by the garden of Vipranarayana. It was a hot summer afternoon. They moved into the shade of a tree close to Vipranaryana’s garden. One of them was Deva devi. The other was her sister. Noting Vipranarayana, Deva devi said to her sister, “I am a beautiful maiden! There is none who is as beautiful as I am! And, here is a young man. But, while working in the garden he has not turned even to glance at me!”
Her sister explained, “He will not turn even to take a glance at us because he is a Vaishnav. Vaishnavas are minions of the Lord.”
Struck to the core, Deva devi challenged, “No! I do not accept this. I will transform him.”
Deva devi and her sister got into an argument over this and it led to a solemn challenge – that Deva devi would attract and hold him down.
Deva devi began to dress like a devotee of Lord Vishnu – an yellow attire, a Tulasi mala around her neck and ‘gopi chandan’ on her forehead. With this attire she began to frequent the garden of Vipranarayana. Slowly, she drew the attention of Vipranarayana. Days passed. Vipranarayana whose mind and heart was bewitched by Deva Devi stopped visiting the Temple. He did not string his garden flowers into garland for the Lord. The service of flowers to the Lord had come to a complete stop. He remembered of only Deva devi and her home. Forgotten were his Lord [Ranganatha] and his service to Him.
What was Deva devi’s aim? It was to win the test. That was all. She had won; therefore, she threw Vipranarayana out of her home with the words, “Do not ever enter my home!”
But, Vipranarayana lay on the ‘pyol’ of her house and shed tears.
One day, (Lord) Ranganatha passed the home of Deva devi along with His Consort [‘Piratti’], while being taken on procession. Piratti pointing to Vipranarayana, lying in a pool of tears on the pyol of Deva devi’s house, pleaded with the Lord, “Oh, Lord! Look at Vipranarayana. At one time he knew nothing other than our Temple. He was serving our Temple. But, look at his state today!”
The Lord remained silent.
At once Piratti asked, “Why do you remain silent? Can’t you do something?”
The Lord pointed out, “The moment you have shown your concern he will stand corrected. Do not be anxious!”
That very night there was a knock at Deva devi’s door. She opened the door and found an extremely handsome youth. He bore the beauty of crores and crores of Manmatha (Cupid). Never was such beauty seen in the world. Such a handsome youth stood at the door holding a golden bowl in his hand.
“Who are you?” Deva devi asked him.
The youth replied, “I am a servant of Virpranarayana. You have thrown him out. Please do not throw him out. He has asked me to give this golden bowl to you.”
Handing over the golden bowl to Deva devi he left her home.
Early next morning when the doors of Lord Ranganatha’s Sanctum Sanctorum were opened the priests were shocked to find the golden bowl missing. The lock on the doors of the Sanctum Sanctorum remained intact. There was no sign of breaking in. If any robber had gone in, the locks should have been broken down and the doors open. But, it was not so. They remained as they had been left the night before. Further, no other article was missing. Everything else was in its place. Only the golden bowl was missing.
The matter was at once reported to the king. He sent out his soldiers to search for the golden bowl. The soldiers found the golden bowl in the home of Deva devi. On being questioned she blurted out, “Vipranarayana’s servant brought it to me.”
When the soldiers reported the matter to the king he could not decide on the case because no one seemed to have broken the lock of the Sanctum Sanctorum doors and stolen the golden bowl. How then did someone claiming to be Vipranarayana’s servant get hold of it? However, under the circumstance he was compelled to order the arrest of Virpranarayana. In those days kings were God loving and God fearing. They walked on the path of dharma. Therefore, the Lord appeared to the king in a dream and said to him, “Vipranarayana is not guilty of stealing the golden bowl. It is I who took it to Deva devi’s home!”
The king at once ordered the release of Vipranarayana. Soon, the news of the Lord appearing in the king’s dream to speak of the innocence of Vipranarayana spread like wildfire. It reached the ears of Vipranarayana, too. Vipranarayana was stunned. His head bowed down in shame. ‘Oh, how great is the Lord! For the sake of a devotee He has even gone to the length of knocking at the door of a dancing girl!’ The deeply struck Vipranarayana rushed to the Sanctum Santorum of Lord Ranganatha and cried out in agony. ‘I had been serving you, Oh, Lord! But I gave it up for the company of Deva devi.’
These words of repentance that fell out of the lips of Vipranarayana is known as ‘Thirumalai’—
‘Pacchai ma malai pol meni pavazha vai kamalachengann! Achuta! Amararere! Aayartham kozhunde ennum! Ichuvai thavira yan poi indira logam allum! Acchuvai perinum venden aranga ma nagarullane!’
The above is a verse of ‘Thirumalai’. He has sung wonderful, amazing 40 such verses, in deep devotion. It is an open cry of a devotee. Its greatness lies in the fact that it contains the Divine Names of the Lord. It is said, ‘Thirumalai ariyadar tirumalai ariyar’. ‘Thirumalai’ forms part of the 4000 Divya Prabandam. Vipranarayana became Thondaradipodi Azhwar.
He sings, ‘all these days when I lay in the dancing girl’s [dasi] home my friends advised me to leave her company. I did not pay heed to their words. My parents gave words of advice in vain. The people of the Town offered words of advice, which went unheeded. Some even criticized my behaviour but I cared not. But, today I stand here at Thy Holy Feet, oh! Lord! Do you know why? All those advices entered only my ears but the one given by Thee had touched my mind and heart—‘ podare enru solli putthiyil pugundu than-paal aadaram perugavaitha azhaganur arangamanro!’ You worked into my mind and heart.’
The words of a Guru and Mahans work in the minds and hearts of the devotee. Thus, their words of advice transform a person.
Would such a great devotee of the Lord [Azhwar] get caught in the net of a dancing girl? How does one explain this? One should not foolishly question the behaviour of a great devotee such as the Azhwar. This Lila of the Lord was performed not for the sake of the Azhwar but for our sake: for stressing a point to us. What is the message of the Lord to us, in this?—‘if you are deeply devoted to ME and happen to stray away, I will bring you back. I will never give up on you! ‘Shipram bhavati dharmatma!’. I will make you virtuous [‘dharmatma’].’
A mother walks on the road holding the child’s hand. If any stone or thorn lies on the path she would lift the child up and carry him. Wherever the child can walk she would put him down. If the child falls down she would once again carry him but after a time put the him down and make him walk. Those who move on the path of Bhakti have no fear of straying onto a wrong path. What is the reason for this? Just as the mother holds the hand of a toddler, so too, does the Lord hold their hands! The Lord is holding their hands! Since the Lord is holding their hands and leading them on the right path there is great pride in a person walking on the path of Bhakti – The Lord holds my hand! The Guru is hold and leading us! The deep faith that the Lord will never, at any time, lead us on a wrong path is exclusive to the path of Bhakti. This is the reason that Bhakti enjoys such great glory!
In Kali, Bhakti means singing the Divine Name of the Lord [‘Bhagavan Nama kirtan’], listening to Bhagavat stories (‘katha sravanam’), having darshan of the Lord in Temples. This is known as ‘Bhagavata dharma’. This is the reason that though great Mahatmas like Brahmendra, Jayadev, Badrachala Ramadas, Thiyagaraja Swami could see the Lord in their heart [‘hrudaya’] they advise ordinary people who cannot understand this (to see the Lord in the heart) to go to the Temple and worship Him. They advise, ‘or else do Nama kirtan’. These are the only two Dharmas that all Mahans have shown in this Kali viz. Temple worship and singing the Divine Names of the Lord [‘Bhagavan Nama kirtan].
The life history of Thondaradipodi Azhwar conveys this theme to us.

“Each type of soil specializes in producing certain type of crop. The Indian soil produces Mahans!”
— Sri Sri Swamiji
Since time immemorial Mother India has been giving birth to Jivan Muktas. Not only has she produced countless such sons but also daughters. Devahuti, Gargi, Maitreyi, Chudala, Madalasa, Akka Mahadevi, Mirabai, Sarada Devi, Aavudayakkal, Aandavan pitchai, Janaki Mata are but few of several women Saints. Their lives illustrate that a woman is no weakling but has the capability to reach the highest state. These women saints have been from various walks of life. Some of them were unmarried while others have been wives and mothers. Neither their marital status nor their responsibilities in the society as a woman has in any way obstructed their spiritual blooming.
Aanandamayi Ma is yet another star in the spiritual horizon.

Anandamayi Ma was born to Bipin Behari Bhattaachaarya and Mokshada Sundari Devi on 30th April 1896 in village Kheora in East Bengal [which is now Bangladesh]. She was named Nirmala Sundari Devi. Her father was a devout Vaishavite singer. Once, while he was singing the roof of the house was blown out in the torrential rains but he continued to sing being unaware of it. This incident brings out his deep devotion. About ten months prior to the birth of this extraordinary child, Bipin Behari Bhattaachaarya took to the ochre robe and remained in solitude, constantly chanting the Divine Name of the Lord. Her mother Mokshada Sundari Devi was also spiritually inclined. The mother experienced several visions of Sages when Nirmala was in her womb and also after her birth; and, during the delivery of the child the mother did not experience labour pain.

Even as a child Nirmala was attracted to divine chanting. She saw the deities emerge from their idols when she visited Temples. When she was about ten months old a man in ochre robe appeared near her and she crawled up to him as if she knew him well. He fondled her and worshipped her. He remarked to the grandmother who stood close by that she was the Mother and could not be confined to this home. The man then disappeared.
Nirmala had very little education. Even as a child she had an amazing relationship with plants and animals. She could hear the call of a young mango tree; she could hear the fruits speak. There is a popular incident in the life of Anandamayi Ma. She once ordered her disciples to dig up the pathway in the ashram because she heard a plant that was buried under calling for help. When the disciples carried out her order they found a young pepper plant and saved it from suffocation.
In 1908, at the young age of 13 she was married to Ramani Mohan Chakraborti of Vikrampura. He later came to be known as Bholanaath. The marriage was never consummated, as most of the time she was in a trance-like state. Her husband soon realized that this was no ordinary marriage and later became her disciple. Nirmala, however, served her husband with all care and concern. Soon after her marriage she spent about four years in her husband’s elder brother’s home while her husband was in Atpara and in Dhaka. She served the household – cooking, cleaning and caring for the children – as her sister-in-law was quite often sick. She did all these cheerfully.
Later, she moved to live with her husband when he was at Ashtagram. When they later moved to Bajitpur, Nirmala began to practice intense sadhana. At the same time she took care of her husband’s needs, even preparing his ‘hookka’ that he smoked after dinner. Having learnt to chant ‘Hari!Hari!’ from her father as a child she used to chant this Divine Name of the Lord. She began to sit in Yogic aasanaas and at the same time hold her hands in ‘mudraas’. One day, Bholanath questioned her about chanting ‘Hari!’ while they were not Vaishnavaas. She asked him if she could chant ‘Siva! Siva!’ and began to chant this Divine Name of the Lord which pleased her husband. However, this change did not affect her in anyway. Nirmala was lost in spiritual ecstasy even while engaged in household duties. Many a time her husband Bholanath found her in this state on return home from his office. On hearing religious chanting she would fall in a faint. Ma has said that sadhanas for self-realisation are many and each has several features; that all these were revealed to her as a part of herself.
Nirmala did not undergo formal initiation through a Guru. She performed her own initiation. The day prior to this her face held peculiar expressions and the tongue experienced rapid movement. The whole day she was in deep meditation. That night she had the strange experience of her body being an instrument and she herself the player. The next day she uttered the Mantras and was lost in deep meditation unaware of the happenings around her. In the evening she underwent the process of initiation by herself. She underwent several spiritual experiences after this. After this occurrence, Bholanath accepted initiation from Ma and from that day their relationship changed to that of a Guru and Sishya.
Ma and Bholanath then moved to Dhaka where the latter took up the position of the Manager of Shanbagh Gardens. This was part of the estate of Nawabzadi Pyari Bano. Ma’s fame began to spread here and crowds began to gather for her darshan. When she went into spiritual ecstasy during kirtans her body would sway to the rhythm of the kirtan. She would enter into deep samadhi for long hours after this. It was her husband Bholanath who would try to bring her out of this state by calling to her. When she responded, he advised the lady devotees to rub her hands and feet and keep talking to her so that it would bring her back to the worldly plane. She would roll on the ground; shed profuse tears. She would sometimes dance for a long period. Sometimes she would talk rapidly. Her smiling countenance earned her the name ‘Kushir Maa’ [Mother of Bliss].
Ma lived like an ascetic. She would fast for many days; some times she would eat food meant for eight or nine people. Once, for nearly six months she ate only a few grains of rice daily and two ripe fruits that had fallen from the tree. To the complaint that she did not eat sufficiently, Ma explained that food was not at all essential to preserve the body; she ate only to show normal behaviour so that those around her did not feel uncomfortable with her.
She accepted all faiths as paths leading to the Lord. Once, during a kirtan she walked out in trance to the mazhar of a Fakir [Muslim Saint]. When the Muslim caretaker there opened the doors she went round the mazhar chanting from the Koran. Though she had no knowledge of the Muslim way of worship she offered namaaz just as Muslims do. The Muslim caretaker accompanied her on her return home and participated in the Kirtan and even fed Ma with a piece of candy.
Ma’s devotees built an ashram for her in Dhaka. But she was always on the move not staying put in the ashram. She traveled throughout India. It is said that once Mahatma Gandhi questioned her on her continuous wanderings and she replied that she was really only in one place; that there is only one garden and she was really moving within its premises only.
Ma said that considering ourselves as separate entity was a disease [‘bhava roga’].
Once, on a hillock she experienced the whole atmosphere charged with divinity. Many gods and goddesses including Rama and Krishna were there in the form of children. There were also Saints there and the whole hillock was filled with them.
Ma said that many great souls visited her in the form of snakes, etc. Learned men and men holding high positions came for her darshan and blessings. Devotees in need were permitted to speak to her in private. She spent long hours giving darshan and talking to devotees. Ma blessed large gatherings.
There have been several incidents in her life to show the love and compassion she had for her devotees. Here is one such interesting incident in her life—Once, Ma along with two attendants of hers went to the railway station in a devotee’s car. There she requested that devotee to buy three train tickets to Saranath but the devotee hesitated, for, there was no train to Saranath for the next twenty-four hours. But Ma as adamant and the tickets were bought. A train arrived and Ma boarded the train with her two attendants though informed that it would not stop at Saranath. After a time the train suddenly stopped as there was no clear signal. At once Ma got down asking her two attendants also to get down. She began to walk away from the station with quick strides. They could not comprehend what was happening. The two attendants soon realized that they were in Saranath! Ma took them through the path that led to Birla Dharamsala. She entered the Dharamsala and walked straight into a particular room within. Here, a female devotee of Ma sat crying out for Ma! This Maratti devotee had come from a long distance to Saranath as she had been [mis]informed that Ma was there. On reaching Saranath she was terribly disappointed on learning that Mas was at Vaaraanasi. The Dharamsala was huge and in a remote area of Saranath. This devotee was unnerved to spend the night all alone there. Further, she was suffering from high fever. She began to desperately cry out to Ma for help, ‘Ma! Ma!’ Ma stood before her and said that everything was fine as she had come. Ma then spent the night talking and joking with her.
Ma was constantly at the bedside of her husband Bholanth when he fell ill. She served him until his death in May 1938. She held her hand on his head at the time of his death. Of death itself Ma said that it was akin to moving from one room to another and none was lost to her.
Anandamayi Ma was not initially recognized by the Sadhu Samaj as she was a woman. However, Sri Prabhu Dattaji Maharaj came in close contact with her. In 1944 he invited her to the council of Sadhus at Jhunsi. Sadhus came to know her and accepted her greatness. The heads of Monastic Orders also recognized her divinity.
During her meeting with Paramahamsa Yogaananda she said that her spiritual identity did not undergo any change since her childhood. It has always been the same. Any change found in her life was only for the benefit of the devotees. As for the huge crowd that followed her she said that just as one did not feel the weight of his head, hands and feet, so too, did she feel that all the people following her were only part of that body. Their joys and sorrows were experienced as her own.
Ma encouraged women to lead the life of celibates. She revived Naimishaaranya as a place of pilgrimage. Here, she built a Temple where kirtans and religious rites were performed.
Speaking of Namasankirtan, Ma has said that there was no need to renounce the world and run away. One could be with the world keeping a fire burning – the ‘FIRE OF HIS NAME’. She said that the ‘Fire of the Divine Name of the Lord’ will burn down all impurities and lead the purified soul to Him. She said, “Live your life in this world but keep Him along.”
With her health deteriorating her darshan became rare. Food intake came to a stop towards the end. She attained mahasamaadhi at Dehradun on 27th August, 1982 at 8 p.m. Her Divine body was taken to Kankhal and a Samadhi was built there.

After leaving Tirichirapalli, Sri Shridhara Ayyaval passed through many cities and villages before reaching the city of Tanjavur. During the course of his journey, his mother attained the Feet of the Lord. The King of Tanjavur, Shahaji, hearing the scholarship and devotion of Sri Shridhara Ayyaval, visited him and felt blessed by his darshan. Though Sri Shridhara Ayyaval stayed for a while in the city he could not stand the bustle of city life for long. He wished to reside in a more serene and peaceful atmosphere and was in search of a suitable place. When he reached the village of Tiruvisainallur, he realised he had found the place he had desired and decided to reside there. Among all the great scholars who lived there, Sri Shridhara Ayyaval was the most accomplished and revered.
King Shahaji had tremendous devotion and love for Sri Shridhara Ayyaval and so visited him quite often. Sri Shridhara Ayyaval also loved the king for his devotion and sincerity. Sri Shridhara Ayyaval did not hesitate to give proper counseling to the King whenever it was essential. He had such deep affection for the king that he even accepted the seat of ‘Divan’ in his court. During this period, Sri Shridhara Ayyaval wrote many great literary works. As days passed, Sri Shridhara Ayyaval, who was naturally inclined towards a simple and devout life felt the need to give up the association with king and his worldly affairs. However, the king would not permit this. One day, while Sri Shridhara Ayyaval was pondering over this a messenger from the king arrived. Looking at Sri Shridhara Ayyaval the messenger asked, “Oh Bhagavata (Devotee of the Lord)! Is the Divan in?” As soon as Sri Shridhara Ayyaval heard this question, his face bloomed with joy and he sent a reply in writing stating-“The Divan is dead. Only the Bhagavata remains.” When Shahaji saw the reply, he thought Sri Shridhara Ayyaval to be dead and could not contain his sorrow. Weeping, he reached the hut of Sri Shridhara Ayyaval only to find him alive and happy. He enquired as to why Sri Shridhara Ayyaval had written ‘The Divan is dead’. Sri Shridhara Ayyaval said, “Since I got the epithet of ‘Bhagavata’, which is a higher post in the kingdom of God than that of Divan in your kingdom, I replied so!” Shahaji understood the heart of Sri Shridhara Ayyaval and did not compel him to continue as the Divan. His respect for Sri Shridhara Ayyaval grew more than ever before.
Sri Shridhara Ayyaval was an embodiment of humility. For the sake of uplifting man he composed many works. Bhagavan Nama Bhooshanam, Aakya Shashti, Dayashatakam, Stuti Paddhathi, Shiva Bhakti Kalpalatha, Shiva Bhakta Lakshanam, Achyutaashtakam, Dola Navaratna Malika etc. are a few to name. Though titled differently, all these works were primarily about the greatness and glory of the Divine Names of the Lord.
Sri Bhagavan Nama Bodendra Swamigal was a contemporary of Sri Shridhara Ayyaval. Sri Bodendra Swamigal had deep reverence for Sri Shridhara Ayyaval. They used to meet often and enjoy the bliss of talking about the glory of the Lord. Though Sri Shridhara Ayyaval saw no difference in the prowess of Lord Shiva’s name and Lord Vishnu’s name he loved chanting the names of Lord Shiva. Similarly, Sri Bodendra loved the name of Rama more than anything. When Sri Bodendra Swamigal read the work of Sri Shridhara Ayyaval named ‘Aakya Shashti’, which primarily talked only about the greatness of Lord Shiva’s names in sixty verses, he said, “You could have named this work as ‘Shivaakyashashti’ instead of ‘Aakya Shashti’! Though all the names of the Lord are equally sweet and powerful, you have chosen to sing the greatness of only one of them! Why is it so? Don’t you like singing the divine Name of Lord Rama?” The moment Sri Shridhara Ayyaval heard this from the great saint, he replied in a beautiful verse emphasizing the greatness of the Divine Name of Lord Rama. “While Lord Shiva, the glory of whose name I have sung in these sixty verses, himself does not cease to chant the Divine Name Rama even for a moment out of such taste and love for that name, how can I dare to describe the beauty and glory of the Divine Name of Rama?”
Sri Bodendra Swamigal shed tears of joy hearing this verse.
Sri Bodendra Swamigal and Sri Shridhara Ayyaval spent many such wonderful moments of divine bliss. Sri Sadashiva Brahmendra, another great Saint of the same time, also used to join Sri Shridhara Ayyaval and Sri Bodendra Swamigal in their discussions.
A few learned scholars of the city envied Sri Shridhara Ayyaval for the place he had found in the heart of the king. Once, they had arranged for the celebration of Janmashtami festival with much pomp and show. Sri Shridhara Ayyaval did not relish the worship that was devoid of devotion. Therefore, he did not participate in the function. The people who conducted the function carried a picture of Lord Krishna in procession. When Lord Krishna’s procession came to the door of Sri Shridhara Ayyaval, the priests and scholars refused to accept the offerings of Sri Shridhara Ayyaval. Reprimanding Sri Shridhara Ayyaval for not taking part in the festival because of pride, they said, “Why feign devotion when you totally lack devotion?Keep away. Our Lord Krishna hardly needs your worship.” Sri Shridhara Ayyaval smilingly replied, “Lord Krishna knows who His devotees are!” Cut to quick by these words, the priests and scholars said, “Well! In that case, why don’t you call Lord Krishna? If you are indeed a great devotee, let us see if Lord Krishna accepts your invitation!” Without a moment’s hesitation, Sri Shridhara Ayyaval composed and sweetly sang the names of Lord Krishna in a beautiful verse. While Sri Shridhara Ayyaval stood on, the priests ordered the procession to move on. Sri Shridhara Ayyaval too went inside his humble home.
When the procession reached the next house, the priests and scholars found the image of Lord Krishna missing in the photograph! Trembling with fear, they ran to the house of Sri Shridhara Ayyaval to beg his pardon. Sri Shridhara Ayyaval was putting Lord Krishna to sleep. He composed the ‘Dola Navaratna Maalika’ on Lord Krishna that night. The priests and scholars who had offended Sri Shridhara Ayyaval, out of ignorance, now understood the glory of Sri Shridhara Ayyaval and his steadfast devotion and love for the Lord. To absolve themselves of the sin incurred by offending a great devotee and with a hope to develop the kind of love for the Lord which Sri Shridhara Ayyaval had they too spent the entire night with Sri Shridhara Ayyaval, singing the Divine Names of the Lord.
Sri Shridhara Ayyaval used to visit the Temple of MahaLinga, Lord Shiva, in the nearby city of Madhyarjuna. Rain or shine, he would not miss visiting the temple. He preferred to see the Lord when there was not much crowd and so chose the early hours of the morning for the visit.
Once, Lord Shiva intended to test the love and devotion of Sri Shridhara Ayyaval. That day, Sri Shridhara Ayyaval was on his way to the temple as usual. He had to cross the river Kaveri in order to reach the temple. On reaching the banks of Kaveri he found the river flooded. Boatmen refused to ferry the boat across the river. Sri Shridhara Ayyaval could not bring himself to return home without seeing His Lord in the temple. Gazing at the tower of the temple on the other shore, Sri Shridhara Ayyaval stood with tear-filled eyes. He felt he must have offended the Lord in some way and that sin acted as a block to the darshan of His Lord. He composed a soulful prayer called ‘AarthiHara Stotra’ in which he prayed, “Oh Lord! Please bestow your loving and compassionate glance on me, who is suffering from the pangs of separation from you! You have the untarnished fame of relieving the one who merely chants your Divine name from the clutches of sorrow! How is it that though I have sought refuge in You, I am agonized? Did you not bestow your grace on the hunter who, on death bed, chanted your divine name ‘Hara Hara Hara’ unintentionally, while teaching his son the way to hunt-‘Prahara, Aahara, Samhara'(attack, bring, kill)? Such being your compassion, how can you turn your face away from me who am piteously praying- ‘Save me Lord Shiva!’
While Sri Shridhara Ayyaval was lamenting thus a priest of the Shiva Temple, who was known to him, came to him and gave Vibhoothi Prasada (Sacred ashes). He said to Sri Shridhara Ayyaval, “I did not find you in the temple today. Knowying that you would be saddened at not being able to cross the river and have the vision of the Lord I decided to come and give you the sacred ashes.” Transported to Bliss Sri Shridhara Ayyaval prostrated before the priest and accepted the sacred ashes with reverence.
While Sri Shridhara Ayyaval moved towards his home, shedding tears of joy thinking of the love of the Lord towards His devotees, the question ‘how did the priest manage to cross the flooded river?’ arose in him. From his memory he recalled that the priest was not a bit wet and the sacred ashes smeared on his body were not sumdged! Sri Shridhara Ayyaval wondered if it was Lord Shiva himself who had come in the garb of the priest. Next day, the flood subsided and Sri Shridhara Ayyaval went to the temple and found the same priest there. Sri Shridhara Ayyaval thanked the priest for his kindness and said that his mind was at peace only after receiving the sacred ashes from him the previous day. The priest was utterly confused hearing this. He said, “Sir! I never came to the other shore! Indeed, who could have dared to cross the flooding river?”
On hearing this, Sri Shridhara Ayyaval was moved beyond words. He realized it was Lord Shiva himself who had taken pity on him and come to give the sacred ashes. With a grateful heart he sang the glory of the compassion of the Lord in the hymn ‘Dayashatakam’. In this hymn, he sings, “Oh! The Compassion of the Lord! One is cleansed of all his sins the moment you cast your glance on him! When will you bless me so that I will always be immersed in the bliss of chanting the Divine names like ‘Madhava’, ‘Murari’, ‘Kaamaarey’, ‘Shiva’, ‘Mahadeva’, ‘Govinda’ and ‘Purahara’! Be pleased to bestow two boons on me! That my mind may always be established in the Divine Form of Lord Shiva and that my tongue may always chant the Divine Names! In my last breath, let me chant the Divine Name ‘Shiva’!”
Sri Shridhara Ayyaval, who composed 100 such verses glorifying the compassion of the Lord, was none other than Lord Shiva himself! Needless to say, he was an epitome of compassion! He could not bear to see anyone suffer. He considered even liberation a trifling matter as compared to compassion to all beings.
One day, Sri Shridhara Ayyaval was on his way to River Kaveri for a bath. It was a day of ‘Sraardha’ (annual death rites for ancestors) in his home and all food offerings were ready. On the way he found a poor man belonging to a low caste fallen down in an unconscious state due to hunger. Unable to bear the sight of the suffering of the poor man Sri Shridhara Ayyaval rushed back to his home and returned with the food prepared for the ceremony. He gave it to the man. Sri Shridhara Ayyaval , who saw the Lord in all, neither had a second thought about doing this nor was he bothered about the sin he might incur. He knew that by appeasing the hunger of this man he would be pleasing the Lord. After giving him food Sri Shridhara Ayyaval went back home and cleaned the entire place. He cooked fresh food for the priests and invited them for performing the ceremony. The priest who were to perform the ceremony were a jealous lot who envied Sri Shridhara Ayyaval and chose this as the right moment to create trouble for him. They picked up an argument with him on this matter. Sri Shridhara Ayyaval quoted scriptures to show the greatness of timely help and said it was in no way sinful to feed a hungry man. However, the priests were adamant and refused to accept any explanation. They all walked out of the house and proclaimed Sri Shridhara Ayyaval as an outcaste. Sri Shridhara Ayyaval accepted this too as the divine will of Lord and continued the ceremony without the help of the priests. The Trinity — Lord Shiva, Lord Vishnu and Lord Brahma — themselves appeared at the home of Sri Shridhara Ayyaval and participated in the ceremony! They partook of the food cooked by Sri Shridhara Ayyaval with pleasure. What will the Lord not do for His loving devotee?
Though the ceremony was performed in this manner that year, the following year Sri Shridhara Ayyaval, very compassionate, requested the priests to participate in the ceremony. The arrogant priests refused the invitation bluntly. Sri Shridhara Ayyaval pleaded with them to accept his invitation and said that he would carry out any atonement that they prescribed for the sin incurred. The priests then said, “Take a dip in the Holy Ganga. That is the only atonement for the terrible sin incurred.” Sri Shridhara Ayyaval replied, “The Holy Ganga is up in north and I am already old. I do not think I can travel that far. Instead, I shall bring the Holy Ganga to me in the well here my backyard.” Hearing this, the priests said, “How preposterous of you to speak so! Of course, there are some verses in the scriptures which exalt the Holy Name of Ganga by saying that if one takes a dip in any water chanting the name of Ganga, he would gain the merit of having taken a dip the Holy River Ganga. But these are nothing but exaggerations! Just as you exaggerate the glory of Divine Names!” and laughed out. “Don’t even imagine that you can trick us and become one among us again!” Sri Shridhara Ayyaval humbly replied, “I do not intend to cheat anybody. I shall bring the Holy Ganga right here.” Saying this, he prayed to Holy Ganga through eight verses of Gangashtakam composed by him then. And lo! The Holy River Ganga gushed out of the well in the backyard of Sri Shridhara Ayyaval’s home! The priests were terrified to witness this miracle. Now they were alarmed to see the river gush out to the roads! They ran and fell at Sri Shridhara Ayyaval’s feet and begged his pardon. They requested Sri Shridhara Ayyaval to send the river back! Sri Shridhara Ayyaval invited all of them to take a dip in the river. The panicked mass insisted he send it back and refused to take a dip. Sri Shridhara Ayyaval then prayed to Mother Ganga to stay in his well in the backyard of his home for ever. The Holy River Ganga paid heed to his prayer and subsided into the well. This incident occurred on the new moon day in the month of ‘Karthika’. Till this day, many pilgrims travel to Tiruvisainallur to take a dip in this well every year on the new moon day of the Karthika month.
Sri Shridhara Ayyaval joined Sri Bodendra Swamigal in spreading the message of chanting the Divine Names as the easiest means to gain both material and spiritual benefits. One day, while Sri Shridhara Ayyaval was on his way to visit the temple of Lord Shiva he discoursed to his devotees emphasizing the glory of divine names and love for the Lord. Sri Shridhara Ayyaval looked unusually bright and lustrous that day. In the sanctum sanctorum of the Lord, with tears in his eyes, he prayed to the Lord through many verses. Overwhelmed by the pangs of separation from the Lord and unable to stand it any longer, Sri Shridhara Ayyaval rushed to the Sanctum of the Lord in order to embrace Him. While the priests attempted to stop him Sri Shridhara Ayyaval ran and disappeared into the Sanctum of the Lord. The Lord, in the form of Linga, shone brightly like a sun for some time. The awestruck devotees stood looking on, as this wonderful incident happened, and shed tears.
Sri Shridhara Ayyaval spent every moment of his life striving to uplift the mass by spreading the nectarine Divine Names of the Lord. Let us all pray to Sri Shridhara Ayyaval to bless us all with a taste for the Divine Names of the Lord.

The Holy land of India has witnessed the incarnation of countless saints. Srimad Bhagavatam proclaims that Lord would incarnate in this land in this age of kali in the form of Saints. True to the text, saints have blessed this land with the touch of their feet now and then. Each of them lived to prove the greatness of singing the Divine Names of the Lord. Not stopping with just immersing themselves in this bliss of chanting the divine names, these selfless souls strived to take this simple and sweet message to the masses. One such great saint Mother India gave birth to and nourished in her lap, was Sri Shridhara Ayyaval, who was an epitome of compassion and love.
Sri Sridhara Venkatesa Ayyaval (Part – 1)
Sri Shridhara Venkatesa, known as Sri Shridhara Ayyaval, was born as the only son of Sri Lingaarya. Sri Lingaarya was a great scholar and was respected by the King of Mysore. The king, who was much impressed with Sri Lingaarya’s scholarship, rewarded him with a high post in the court and huge wealth. As the only child of Sri Lingaarya, Sri Shridhara Venkatesa was the sole inheritor of all these riches.
Even as a child Sri Shridhara Ayyaval cherished great devotion towards Lord Shiva and spent most of his time in chanting the Divine Names of Lord Shiva. He learnt all the scriptures and became an expert at a very young age. At an appropriate age Sri Lingaarya found a good bride for his son from a good and devout family. She too proved to be a fitting match for Sri Shridhara Ayyaval and his devotion.
After his father’s passing away, Sri Shridhara Ayyaval was offered the post of ‘Divan’ in the Kingdom of Mysore. A personification of dispassion that Sri Sridhara Ayyaval was, he declined the offer as he considered any material comfort trifling compared to the wealth of bliss attained in worshipping Lord Shiva.
Days passed in loving worship of Lord Shiva. One day, Sri Shridhara Ayyaval decided to move from Mysore. His mind could find no rest in residing in the same place. He could easily sense the divine call guiding him to move around in this world and spread the divine message of true devotion and Nama Kirtan. This meant quitting his well-furnished home which was nothing less than a palace. Quitting the comforts that he had hitherto enjoyed was by no means, a tough decision for Sri Shridhara Ayyaval. But in the intent of knowing his wife’s and mother’s heart, he ran it by them, only to hear back that they were only too happy to follow him. Happily the family decided to leave the city that very moment. On knowing his decision, the king and people of Mysore gathered at his doorstep. Saddened at heart and overwhelmed with sorrow, they pleaded with him to stay back even if he does not want to accept the post in the court. But who can stop the one who is guided by a Divine force to move on? Addressing the loving crowd, Sri Shridhara Ayyaval said, “These riches belong to me no more! Anyone can walk in and take whatever he/she wants without any restriction. Everybody has a right on this wealth from now!” Saying so, Sri Shridhara Ayyaval walked out of his mansion followed by his devoted wife and loving mother, while the King and the people watched on helplessly.
After leaving the city of Mysore, Sri Shridhara Ayyaval passed through many cities and villages. He had taken to ‘Unchchavriti’ way of life wherein one goes on the streets singing the Divine Names of the Lord, accepting things offered as alms and partaking of the same after offering it to the Lord.
He would stop for a day or two in each village and teach the mass the essence of the scriptures. He would chant the Divine Names of the Lord and speak of its glory and ease of chanting it. After winning the hearts of the people there and hearing them chant with devotion, he would continue his journey.
Thus, moving about, Sri Shridhara Ayyaval reached the town of Tirichirapalli in Tamil Nadu, South India. He continued spreading his message of Nama Kirtan by discoursing in a simple language which helped people comprehend the profound truth with ease. His discourses emphasized devotion towards both Lord Vishnu and Lord Shiva without bias. Every evening he visited the temple of Lord Shiva and spent the afternoons in chanting divine names and reading scripture.
The king of Tirichirapalli was a devout Vaishnavaite (devotee of Lord Vishnu). A few people, who had heard the discourses of Sri Shridhara Ayyaval felt that he had more leaning towards Lord Shiva than Lord Vishnu. They voiced their opinion to the king and wanted him to test the devotion of Sri Shridhara Ayyaval towards Lord Vishnu. The king, who was a great devotee himself, did not like the idea of testing a saint and also feared that it might bring downfall to him and his kingdom. However, the desire to know the heart of this saint sprouted in him and hence he decided to test Sri Shridhara Ayyaval without malice and hit upon a plan. He ordered the priests to dress up Sri Mathrubhuteshwara, Lord Shiva in Tirichirapalli as Lord Krishna and take Him in procession. He thought that Sri Sridhara Ayyaval’s reaction would indicate his bias, should he have any. When the procession passed through the home of Sri Shridhara Ayyaval, he was meditating on Lord Shiva. Once out of his trance, he came out of his home hurriedly and finding Lord Krishna there spontaneously prayed to Lord Krishna “Oh! Lord Krishna! When will I spend every moment of my life in meditating on your Lotus Feet by reminding myself of the transitory nature of this world, being humble, knowing my deficiencies, turning blind to other’s faults, being compassionate towards all living beings, being a servant of the devotees of the Lord and eyeing both joy and sorrow alike?”
He thus composed 12 verses known as ‘Krishna Dwadasa Manjari’. In a few verses in this, he did not hesitate to sing that Lord Krishna’s vision was not easy for Lord Shiva Himself! Hearing this, the king was relieved and the people who had induced him to test fell at Sri Shridhara Ayyaval’s feet and apologized for their ignorance and arrogance. Knowing Sri Shridhara Ayyaval to be a great saint of uncommon devotion and glory, the king wanted him to stay in his city forever. He spoke his mind to Sri Shridhara Ayyaval at an appropriate time. But when Sri Shridhara Ayyaval came to know of this, he decided to leave the city that very night. He knew that if he chose to stay in one place forever, then his mission of spreading the divine message to the world would not materialize.
He left Tirichirapalli that very night. The king could not console himself when he came to know of Sri Shridhara Ayyaval’s departure. Perplexed and worried, the king felt very restless, for he felt he had offended the saint by with his request. Sri Shridhara Ayyaval appeared in the king’s dream that night in the form of Lord Shiva and said, “Oh! King! Do not worry yourself. I have incarnated to spread the Divine Name in this world. I have left the city with this very purpose in mind.” It was only then that the king realized Sri Shridhara Ayyaval to be Lord Shiva Himself. Recounting the rare fortune of having been in the Lord’s presence all this while, he considered himself blessed.

Alangudi’ Periyava loved children. He would gather them around and play with them. If a village did not have a pond, he would gather the youths of the village and dig a pond. He loved to maintain gardens, conduct ‘utsavs’ in Temples. He always stayed in a garden outside the village or in a Mutt or in a Temple. He wore only a loin cloth. He carefully followed the ‘asrama dharma’ as spoken in the Bhagavatam. He never touched money for any reason.

He would accept an invitation to a village only if people agreed to conduct Bhagavata saptaham there. He would refuse to visit for the sake of ‘bhiksha’ [food]. He used to visit some villages quite frequently He performed innumerable Bhagavata saptahams there. Even today one finds the people of these villages interested in Bhagavata saptaham and possessing Krishna Bhakti. Several disciples still recall his Bhagavatam discourse.
All these villages turned holy due to the stay of the Swami. All people were great devotees of the Lord. Due to his association many read the Gita and the Bhagavatam and many performed Namakirtan. Even women and children in villages blessed by his visits knew the Bhagavata slokas by heart. The Swami had great love for the commentary of the Bhagavatam by Sridhareeya. In his discourses, he would always quote from it.
‘Alangudi’ Periyava was also an adept in Ayurveda and Mantra Shastras. But he did not practice them. When situation demanded it, he would put this knowledge to use through his disciples. Once, Pattabhirama Iyer, a disciple of his, was in deep anguish as someone had used black magic against his family. Learning about this, the deeply compassionate Swami initiated the victim into Nrisimha Mantra, through his disciple Sri Kothandarama Iyer. The man was saved from his troubles.
At the end of every ‘Saptaham’ there would be Namakirtan in which the Swami would participate. The Namasankirtan would go all through the night; yet, the Swami would be fresh and give discourse the next day. Through these unique qualities and Bhakti he was a great solace and support to the householders.
Once, the Swami conducted Srimad Bhagavata saptaham in Dittacheri village. Every day Namakirtan was also performed. ‘Alangudi’ Periyava always enjoyed rendering Gajendra Moksha and Prahlad charitra. His discourse on Gajendra Moksha was excellent that day and he said,
“Lord Narayana is the Supreme Godhead. All other gods are in His control. Gajendra Moksha is a testimony to this. When Gajendra, in seeking refuge in the Lord, chanted a ‘sloka’ no deity rushed to his help because, this sloka calls out to the ‘One who is the prime cause of all’. They were well aware that there was someone else who had created them. Lord Vasudeva Himself came on His divine vehicle, the Garuda, and saved Gajendra. Therefore, Lord Hari [Vasudeva, Narayana] is verily the Supreme Godhead.”
There was a Pundit amidst the audience. He said that each Purana spoke of a different God as the Supreme Godhead. Gajendra Moksham in the Bhagavatam was a spin story to show Lord Hari as the Supreme Godhead and that one should not attach any importance to it.
‘Alangudi’ Periyava was deeply hurt by this. He said to him, “It is difficult for people like you to earn faith in Srimad Bhagavatam. Only the Grace of the Lord can clear your confused mind. My explanations will not suffice.”
The Pundit retorted, “Why don’t you own up your mistake? Being a ‘smarta’ [saivite] sanyasi why do you speak like a Vaishnava sanyasi holding Lord Vasudeva as the Supreme Godhead?”
The Swami said, “I spoke only the words of the Bhagavatam. You can accuse me of speaking wrongly only if it were my imagination.”
The Pundit walked away haughtily.
‘Alangudi’ Periyava bathed in the river there during the early hours of the morning. On one such morning the Swami had gone to bathe and a few of his disciples were with him. While the Swami was bathing a crocodile came up to him and caught hold of his leg. At once, the Swami lifted both his hands and cried out, ‘Hare! Hare!” and the crocodile immediately let go of his leg. However, the Swami’s leg was badly hurt. The Pundit who had watched this incident realised the greatness of the Swami and at once fell at his feet seeking his pardon. He said that his argument that ‘Gajendra Moksha’ was a spin story was due to his pride and that it was only to wipe out his ignorance that ‘Yateendra Moksha’ had taken place. [Yati means ascetic].
The Swami said to him, “Why do you beg my pardon? Do not feel envious if anyone speaks of Srimad Narayana as the Supreme Godhead.”
The Pundit became a great devotee of the Swami.
A deep wound had been formed on the Swami’s leg due to the bite of the crocodile. At the request of the disciples the Swami agreed to treat it. He asked them to collect some herbs and boil it in oil. He then asked them to pour it hot over the wound! No disciple came forward. The Swami said to them, “Hey, ignorants! why do you fear? Have not I repeatedly told you all that the Atma is different from the body? If it were true how would I, the Atma, suffer? Also, how would the body which is really inert suffer?” Uttering these words he removed the boiling oil from the oven and poured it over his wound and laughed loudly! This brought tears to the eyes of the devoted disciples. The leg healed within a few days.
Once, the Swami gave a discourse in the woods of Koothanur village. The day was quite hot. A snake suddenly wound its way through the audience and moved below the Swami’s seat.
Some of them requested the Swami to move away. The Swami said, “A man becomes eligible to embrace the ascetic life only when he earns the Jnana that all forms are verily the Lord. There is no difference between my body and that of the snake. It is verily Lord Nrisimha who is the Atma in both. Why fear? All of you sit quietly and listen to the Lord’s story.”
But is it possible for the people to forget the presence of the snake and listen to his discourse? So, the Swami, through his yogic power, held their attention. The people totally forgot about the snake and were engrossed in the discourse. At the end of the discourse the Swami asked one of them, “Where is the snake? See if it is still here?”
The man feared lifting the seat to find out.The Swami laughed and lifted the seat only to find the snake gone. All were wonderstruck. The Swami said, “This is not surprising at all. The snake went back the way it came but all of you were totally engrossed in listening to the Bhagavatam and did not notice it!”
The people at once prayed to him to bless them so that their minds would always be engrossed in the Lord’s stories in this manner.
The Swami thus passed his days wandering about several villages conducting hundreds of Bhagavata saptaha yajna and preaching Bhakti to the people. He became old. He had not spent his life labourig for his family. Shunning worldly comforts he had spent his days in the thought of the Lord. The Swami’s eye sight failed and the disciples arranged for a surgery. Dr.Mahalinga Iyer was at first very indifferent towards the Swami. But soon he realised that the Swami had come to him with the excuse of a treatment only to bless him. The Swami refused to use anesthesia. He said that one could lose body consciousness without the anesthesia; and that when he did so, the doctor could perform his surgery. The Swami then lay in ‘savasana’ and lost consciousness of his body in yogic state. The doctor performed the surgery with deep reverence and devotion. All through the surgery the Swami lay without any movement. The doctor was simply amazed. He realised that the physical state of Jnanis were beyond their medical world, that the surgery he had conducted was only for his own good and that the diseases of Mahans were only their Lila. The vision of the Swami was restored and the doctor earned spiritual vision!
Alangudi’ Periyava, fully aware of the day whence he would shed his mortal coil, arrived at Mudikondan village. The fortunate ones there served him in various ways. The Swami decided to celebrate Lord Nrisimha Jayanti during Vaikasi month in ‘yuva varusha’ grandly. He celebrated Nrisimha Jayanti every year. A Bhagavata Saptaham was arranged in this connection. He gave discourse on the Bhagavatam in his own unique way. On the day of Sri Nrisimha Jayanati, celebration of Sri Rukmini Kalyanam came to an end in the evening. It was the last day of Bhagavata saptaham. At the end of the discourse, ‘Alangudi’ Periyava gave a brief discourse on Prahlada charitra, as it was the day of Lord Nrisimha Jayanti. He was narrating the scene of Prahalad offering his prayer to Lord Nrisimha.
When the Swami was speaking on the verse that says,
“Oh, one of such great glory! Self-illuminating, verily the Time, holding the Universe within Thee, Thou shines with splendour without being affected by ‘prakriti’. Here am I suffering, being caught in the wheels of life. Hey, Nrisimha, My Lord! Please take me unto Thy Feet!”
A divine light [‘jyoti’] shot out of the top of his head. A few spiritually evolved people were blessed to witness this. The pure body of ‘Alangudi’ Periyava was buried as per scriptural injunction laid down for a sanyasi.

Srimad Bhagavatam is liberation bestowing Holy Text [Moksha Granta]. Mahans have opined that mere reading/listening to the Bhagavatam liberates one. The uniqueness of this Holy Text is that every letter in it is verily Lord Krishna! No wonder that mere reading about/listening to the Lilas of Jnani of all Jnanis [Lord Sri Krishna] bestows liberation not only at the end of one’s life on earth but also has the ability to bestow Jivan Mukti state [‘realising’ one’s nature even while living in the physical body]. This has been illustrated in the life of Sri Swayamprakasananda Saraswati Swami, popularly known as ‘Alangudi’ Periyava. The youth Ramakrishna attained Jivan Mukti by merely reading the Bhagavatam.

Here, we bring to you the life history of of the great Mahan ‘Alangudi’ Periyava whose samadhi is in Mudikondan, a village near Tiruvaroor, Tamizh Nadu state, S.India. The ‘aradana’ of the Mahan was celebrated on 18th May 2008.
A week long Bhagavata Saptaham was performed in this connection and Sri Sri Swamiji rendered Srimad Bhagavata discourse.
Sri Swayamprakasananda Saraswati Swami (Sri Alangudi Periyavaa) – Part – 1
Narayanar, a poor Brahmin lived in Alangudi, a small village in the fertile Chozha kingdom. He had completed his Vedic studies and was a highly virtuous man. He earned his living through priesthood, assisting people in conducting Vedic rites and scriptural duties. A married man, he lived as per scriptural injunctions laid down for a householder and was deeply devoted to Gopala Krishna. After many years of marriage, through the Grace of Sri Venugopala Krishna swami, he was blessed with a son. Christening the child Ramakrishna the parents brought him up with
much love and care. The child’s ‘akshara-abhyas’ [learning to write] was performed at the age of five. When he turned seven the holy thread ceremony was performed; thereafter, he was left under the care of a great scholar for education. He learnt the Vedas wholly and became an adept in ‘Sikshai vyakarana’ that form part of the Vedas.
The parents desired to find a suitable bride for him. However, Sri Ramakrishna feared married life, as he felt it to be a block to Hari Bhakti [devotion to Lord Hari]. He considered married life a camouflaged well. One should be careful not to fall into this; instead, move into a forest and take efforts to attain Lord Hari. He felt that this was the essence of all the Shastras [scriptures]. Feeling that the Grace of a Guru was most needed to strengthen his Jnana, Bhakti and Vairagya [wisdom, devotion and dispassion] he was in search of a proper Guru. Sri Balakrishnananda swami appeared in his dream, imparted Sri Nrisimha Mantra to him and also gave him Srimad Bhagavatam. After this Sri Ramakrishna’s Hari Bhakti [devotion to Lord Hari] reached its pinnacle. He began to remain in solitude doing Mantra japa and reading the Bhagavatam. Due to the Grace of Sri Balakrishnananda, Sri Ramakrishna earned deep love for Srimad Bhagavatam; and, through reading the Bhagavatam, earned deep Jnana.
The parents forced Sri Ramakrishna into marriage. Unable to go against the wishes of the parents he married the virtuous girl that they had chosen for him. Marriage did not spoil his pristine state. The fortunate bride was still in her parents home. Sri Ramakrishna was deeply upset by the new bondage. One night, he had a dream in which he found himself in a forest and many dacoits trying to bind him. Suddenly, a lion appeared from nowhere, roaring ferociously. The dacoits threw the rope down and took to their heels. He realised that Lord Nrisimha would soon save him from the cruelty of his relatives who were the real dacoits trying to bind him to the world. The next morning he received the news of his wife’s death.
Mahans feel that the worldly ties are bondages that keep them away from their spiritual life. In Srimad Bhagavatam, we see how Sage Narada takes the death of his mother as an ‘anugraha’ [blessing] (1:6:10). Sri Periyava had a similar feeling when he heard this news. He performed the death rites for his wife.
After the death of his wife his dispassion deepened. All worldly comforts seemed trivial. He spent all his time in meditating on his favourite Deity Lord Nrisimha who had protected his great Bhakta Prahlada. The relatives mistook his attitude to be longing for his lost wife and began to make plans for another marriage. Sri Ramakrishna sensed the danger. Days passed and suddenly one early morning, like the great Mahan Sri Sadasiva Brahmendra, he attained the ‘unmathha’ state. He ran away from home. He was twenty-eight years of age when he attained ‘self-realisation’.
He had no consciousness of the body and wandered about as an ‘avadhoota’ [naked sadhu]. Unaware of the world he wandered about like a madman.
[Srimad Bhagavatam describes the state of a Jnani as ‘unmathha, mookha, jadavat’ — he is like a madman, the dumb and the inert].
His unkept hair hung in knots. The body was frail. The mind, however, going beyond the differences of man and woman remained pure. Almost always he was silent or chanting the Divine Names of Lord Narayana. Filled with the nectar of the Lord’s Name he would at times dance, at times sing, at times shed profuse tears, at times cry out loudly. Wherever the Lord’s stories were recited he would go and listen to it. But this would push him into ecstacy and he would begin to sing, dance and cry. He would experience horripilation. He would cry out loudly, “Narayana! Narayana!” At times he would fall down in a swoon.
During his wanderings he came to the Holy Place Thiruvisanallur. Sri Ramasubbha Shasri, who was proud of his scholarliness lived here. He was a thorn in the way of all other learned scholars. Due to the pride of his learning he held an indifferent attitude to the great Bhagavatam. But he turned over a new leaf after listening to Srimad Bhagavatam from Sri Ramakrishna swami, just once! He earned deep faith and taste for Srimad Bhagavatam!
Suddenly, a deep desire to discourse on the Bhagavatam took hold of Sri Ramakrishna Swami.
He arrived at the village Kamakshipuram. Sri Panchanata Iyer, a resident of this village, welcomed him with all reverence. Many others joined him. But the great renunciate said to them, “I have not come here for food. I have come here with the deep desire to discourse on the Bhagavatam. Is anyone interested to listen to it?”
Hearing this, some of them prostrated to the Swami and said to him, “It is verily our fortune that you have come here to bless us. But some amongst us feel embarrassed to see you an ‘avadhoota’ [naked Sadhu]. We do not possess your spiritual maturity; hence, though we all deeply yearn to hear the Bhagavatam we hesitate to come to your presence on this account.”
The surprised Swami said to them, “If this state of mine proves a block to giving discourses or listening to the Bhagavatam I will embrace sanyas and live according to scriptural injunctions.”
All present there were wonderstruck. The Swami at once set out and received sanyasa, as per Scriptural injunctions, from Sri Panangudi Swami. Sri Panangudi Swami gave him the ‘diksha’ name of Swayam Prakasananda Saraswati [one who shines on his own] because like Prahlad he had had attained Jnana without a Guru in a human body. Sri Panangudi Swami comes down in a great lineage of Mahans who were all Krishna Bhaktas and loved Srimad Bhagavatam.
Sri Ramakrishna swami embraced sanyasa [ascetic life] a s his state of ‘avadhoota’ was a block to his rendering Srimad Bhagavata discourse. He desired to give discourse on the Bhagavatam even to the spiritually immature. Therefore, embracing ascetic life, he began to wear ochre colour loin cloth, ‘gopi chandan’ on his forehead and held ‘danda-kamandalu’ in his hand and scrupulously followed the various rules and regulations prescribed for this life. He was ever doing Bhagavata parayana [reading] and discoursing the Bhagavatam. The Divine Lilas and ‘gunas’ of Lord Hari drew the great ‘avadhoota’ into a life of scriptural discipline!
Is it not the Divine Lila of the Lord to attract the hearts of Jnanis and make them sing His glory?
People who listened to the Bhagavatam from ‘Alangudi’ Periyava, who wandered about in the same state as Sri Suka, were indeed most fortunate. Sri Suka who had ‘realised his self’ and wandered about like the inert, dumb, child, took to Srimad Bhagavatam as he felt deeply attracted to the ‘gunas’ of the Lord: so too, ‘Alangudi’ Periyava had for sometime wandered about in this state and later, due to his deep love and taste for Srimad Bhagavatam, took to living as per strict scriptural injunctions and began to visit innumerable villages to give discourses on the Bhagavatam. He was the very personification of tolerance and patience. He was totally free from from anger and lust. He followed all the scriptural injunctions laid down for the ascetic way of life. Of these, bathing three times a day and food restrictions are very important. At times he would eat a little grated coconut and remain without food for months together; at times he would eat bilwa fruit and at times only milk. Some times he would eat ‘sathhuma’ [a health gruel].

There is an incident(story) exemplifying the glory of Bhadrachalam. There once lived a Brahmin by name Kalakalan. His Guru cursed him because he misbehaved with the Guru Patni (the wife of the Guru). He was inflicted with leprosy and was thrown out by his own Brahmin brethren. He wandered about in misery. He repented greatly for what he had done and prayed to God to save him from this hell. None offered him food. Learning that even the worst sinner was offered food by way of ‘anna dana’ in Bhadrachalam on the day of Sri Rama Navami festival, he somehow managed to reach the Kshetra. He had a glimpse of the Temple tower and fell down dead. The agents of Yama (God of death) approached him to take him away but were stopped by Hanuman, the great Bhakta of Lord Rama. He had been sent by Rama here. Lord Rama here had proclaimed, “One who has entered my domain can never be touched by the agents of Yama” and took this jiva unto His Lotus Feet. This Kshetra is of such great glory!
Ramadas was deeply pained to see the dilapidated condition of the temple. His eyes filled with tears when he found the old, oily, tattered dress on Rama, Lakshmana, Sita and Hanuman. He said to Rama, “Now do I understand why you have brought me here! My first work will be to set things right here in this temple!” At this time he had no idea of using his post for the benefit of the temple. His house in his native town, which was the only property left out and his wife’s jewels were sold out to provide for the improvement of the Bhadrachalam temple. But since his desire to provide for Rama and His family was so deep and vast that the amount earned from his property could not meet the target set! It was then that he decided to use the tax collected from the people on behalf of the King for this purpose. He said to himself, “Everything in this world is Lord Rama’s and He is here suffering without proper clothing or food. In such a situation how can we enjoy his wealth?”
He, therefore, diverted the funds of the State to this end. He kept a neat record of every coin spent in this matter. However, the affair was soon brought to the notice of the Nizam by some dissatisfied soul. The Nizam immediately ordered the arrest and imprisonment of Ramadas as he was unable to repay the ‘usurped’ funds. Ramadas here asks Rama through his kirtan, ‘Emira Rama nA valla neramemira’ – Oh! Rama! what is my lapse?’
Prison life in those days, unlike the ones that we see now, was very tough. The prisoners were often whipped and forced to do hard labour. Thrown into the prison Ramadas did not eat the cooked food offered but somehow procured a little rice that he soaked in water and consumed it after offering it as naivedya to his Rama.
Most of Ramadas’ moving kirtans were written during the twelve years spent in the lonely and cruel prison cell. Ramadas sings, “Deenadayalo! Deenadayalo! Deenadayaapara Deva Dayalo!” — Oh! Compassionate one! Oh! compassionate One! — At the time when he has been imprisoned by the Nizam Ramadas sings this Kirtan calling his Prabhu Rama as a Compassionate one. The hot sun is like the furnace — bound inside the prison cell — he had been whipped severely — he lived for 12 long years in this jail all alone — living in that cell one cannot know if it was day or night — It was then that he sang, ‘Oh! Compassionate one! Oh! Compassionate one!’ What deep love (‘priyam’) must he have possessed for Rama? He built the temple for Rama. But he was imprisoned and whipped frequently. And he sang, ‘Oh! Rama! I cannot bear Your Grace!’ — ‘Deenadayalo! Deenadayalo!’
The depth of his worship of Personal God (Form) is seen in that with his fingernails he has carved on the rocky wall of the prison the form of Lord Rama, Sita, Lakshmana and Hanuman. He worshipped these. The prison is still to be seen in Golconda (near Hyderabad) and one gets to see this carving of Ramadas even today! Ramadas has written about 16000 Kritis on Lord Rama though what we know and sing is much less. All the 16000 Kritis of Ramadas have been painted on wooden boards and hung on the marble walls in a ‘dhyana mandap’ built by the Government in memory of the great Rama Bhakta. At the entrance of this mandap is a big statute of Ramadas in the attire of a Diwan while outside on top of the entrance wall is a small statue as the humble servant of the Lord!
Ramadas was second only to Jayadev in writing Kirtans on Bhagavan followed later on by Purandaradas and Thiagaraja Swami. Prior to them the azhwars, Nayanamars and other devotees only wrote ‘stotras’ and not Kirtans on the Lord. We may sing these writings of the azhwaars, for example ‘Pachhai ma malai pol meni’ may be sung to a tune but it is only a stotra. Kirtan is sung with Pallavi, anu pallavi and charanam and this was introduced by Jayadev followed by Bhadrachala Ramadas. It is Bhadrachala Ramadas who set the tradition of Nama Sankeertanam wherein we begin with ‘Jaya Janaki Ramana’ (Ramadas’s writing). Later on Marudaanallur Sathguru Swamigal spread this all over the country.
In one Kirtan Ramadas questions Rama, “Wherefrom do you think you have got all these jewels that you and your family are glittering in? It is neither your father-in-law Janaka who has adorned you with these nor your father Dasarata who only ripped you of everything and sent you away to the forest. But it is I who have adorned you with all these. Should I not enjoy you all adorning them?”
In one of the Kirtans he pleads with Rama to come and save him. With no response from Rama he asks teasingly, “Rama! Why don’t you give your consent to whatever I have done? Say that I have not done anything wrong. Is it because your mouth contains pearls which you fear will spill over if your open the mouth that you keep a tight lip?” -‘Paluke bangaramayena! Kodandapani! Paluke bangara maye pilichina palakavemi!’ Ramadas then places his request to Sita. He prays to her, “Oh! Mother! Why don’t You plead my case with Sri Rama?” and goes a step further to brief her when and how She should bring up his case to Rama! Sita also pleads with Rama on his behalf. But Rama questions her, “Did I ask him for all these jewels? I am a King myself and am aware what great problem it is if the funds of the State were diverted. I cannot render any help in this matter!” But with repeated pleadings from Sita, Rama says, “I will be able to get him out of the prison only if I can repay what he had taken away.” Since Sita is none other than Mahalakshmi (goddess of wealth) she rained down gold coins at the request of Rama.
Wearing the garb of the servants (‘thalaiyari’) of Ramadas, Rama and Lakshmana go to the palace of the King. Seeing their ‘tejas’ none dare to stop them. They knock at the room door of the King. Lord Rama, in the disguise of a ‘thalaiyari’ of Ramadas, ordered, “Open the door!” When the King opened the door he could not but wonder and admire at these two who seemed so lustrous! The two introduced themselves as the ‘thalaiyaris’ of Ramadas and informed him that they had brought the money that was his (the King’s) due. Rama gave the gold coins brought in a cloth bundle. The coins bore the symbol of Ayodhya Kingdom! Rama demanded an acknowledgement from the King for this, as also an order for the release of Ramadas. The Muslim King immediately picked up his upper cloth on which he wrote the receipt for the gold coins, with the tip of the feather dipped in ‘asha’, and the order for the release of Ramadas. Rama and Lakshmana went to the prison and threw this receipt into the cell through the ventilator. Ramadas was surprised to receive it and wondered about the sudden change of mind of the King.
Ramadas at once understood the divine play of his Beloved Rama and led the King to the Badrachalam temple. Here he showed his Lord to the King. The King was beside himself with this darshan and realized the deep devotion of Ramadas. Ramadas said to Rama, “Hey! Rama! Is it because it was the King’s money used in the renovation of your temple, cloth and jewels adorning you, that you blessed him with Your darshan?”
The Nizam struck by the ‘Brahma sparsa’, yearned deeply to see them again. He immediately rushed behind them to Golconda and personally ordered the release of Ramadas. The Nizam offered the gold coins, received from Rama, to Ramadas. Ramadas refused the gold coins. However, some of his disciples who were there accepted them surreptitiously. On their return journey to Bhadrachalam the disciples feared attack from dacoits. Ramadas said, “What have we to fear? We have nothing in our possession.” It is then that the disciples confessed of having accepted the gold coins. Ramadas sang the Kirtan, ‘Pahi Rama Prabho!’ seeking protection from Rama. Rama and Lakshmana, in the form of two security men guarded them all through the way.
The Nizam, realized the deep devotion of Ramadas and bequeathed the whole Bhadrachalam to him. He requested him to take care of the Temple and perform Sri Rama Navami Utsav grandly. Ramadas on return from his long stay in the prison cell found that the ‘tambura’ was intact with the ‘swara’ (tune), as on the day he had left it!
Ramadas lived to a ripe age before attaining the Lotus Feet of His Beloved Rama. Ramadas had an unflinching faith in Rama. Never for a moment did he forget his Rama during his long stay in the ghastly prison cell. Later, Ramadas sings the kirtan, ‘Shri Ramula divya nama smarana seyuchunna jalu Ghoramaina tapamulanu goranetike manasa!’ —-(oh! mind! Taking the Name of Rama will suffice; why do you have to perform severe penances?) In this kirtan, Ramadas also asks, ‘Dorakoni parula dhanamula dochukunnate chalu Gurutuganu gopuramulu dattanetike manasa!’ —-(oh! mind! It is enough if you do not usurp others’ money; where is the need to build temple towers in remembrance!) The irony is he who had diverted the State’s funds to build the temple tower sang the above!
Ramadas sings, “Sing the Name of Rama. One need not go to Bhagirathy (Ganga) but just chant Rama Nama……..” He says one need not perform big dharma but perform small charities. Do ‘anna dana’. Just say Rama. We ourselves can feel the potency of chanting just Rama Nama.
In one kirtan, Ramadas sings, ‘Diname sudinamu! Sitarama smaraname pavanamu!’-‘Auspicious is the day when the Name of Sitarama is remembered!’ Placing His Rama and Sita on the ‘oonjal’ (cradle) Ramadas sings this kirtan as he swings them – ‘Diname sudinamu Sitarama smaraname pavanamu!’ In this kirtan he sings in the end, ‘karamuna velayu bangaru pushpamulacheda tara Bhadragiri Ramadasu poojinchu’ – auspicious are the days when this Bhadragiri Ramadasu worships you with offering of golden flowers with his hands.

‘Charanamule nammiti nee divya charanamule nammiti! Varidhi gattina vara Bhadrachala Varada Varada Varada nee divya!’ It is only Your Divine Feet that I trust One who constructed the bridge, bestower of boons of Bhadrachala! Bestower of boons! Bestower of boons! (it is) Your Divine Feet That I trust!’