| SAPTHAGIRI - February 2003 | ||
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Om namo Narayanaya, also known as Ashtakshari has been declared as Thirumantra. The eight-lettered Mantra, om namo Narayana, proclaims that the Almighty is allpowrful, as Creator, Sustainer and Destroyer. Sri Narayana Atharva Upanishad explains that before the creation of the universe there existed only the self-effulgent Omnipotent, Brahmanda or primordial Avaktam - formlessness or voidless.
Sri Narayana Atharva Upanishad says that this Purushothama, Para Brahma, Sri Narayana desired to create the universe, animate and in-animate things, there appeared Mahatatva or Samashti Buddhi - ego or Ahankara, Sapta Tanmatras, Akasam, Vayu, Tejo, App, Pritvi etc.
Purusha Sukta reveals in detail that the Brahmanda originated only through Adipurusha. The Bhagavad-Gita equally declares that the five subtle elements (ether, air, fire, water and earth) the ego, the intellect, the primordial matter, the ten organs, the mind and the five objects of senses (sound, touch, colour, taste and smell); desire, aversion, pleasure, pain, the body consciousness, firmness, have originated. This is the Kshetra with its evolutes briefly described in Chapter 13 of BG Vs 5 & 6.
According to Sri Narayana Atharva Upanishad, only through Sri Narayana, - Para Brahma, there appeared Brahma, Rudra, Indra, Prajapatis, 12 Adityas, 11 Rudras, 8 Vasus and all Vedas.
This explains that Sri Narayana is the foremost and supreme and there is no one else over Him and behind Him.
All of those animate and inanimate things originated from Sri Narayana, exist in Narayana and finally dissolve in Narayana. Thus Sri Narayana is eternal and everlasting. He is manifested conspicuously as Brahma, Siva, Indra, the earth and the heavenly planets, the time space, the ten directions, far-up, higher region and lower region and all of there are pervaded by Sri Narayana.
"Just as the extensive and all pervading air (which is born of ether) always remains in ether, likewise know that all beings (sprung as they are from my thought) abide in Me" [BG, Ch. 9 V 6].
He also dwells in the hearts of all creatures, pervading in all animate and organic beings, externally in all inanimate and inorganic things of the universe, sky, ether, air, fire (heat), water, earth, sun, moon and stars etc. He is Sri Narayana, who had previously created all things and he is Narayana, who is going to create all things in future after the cosmic dissolution.
He is installed in the hearts of all beings. In the interior of the heart there is a subtle or minute space resembling the sky .In the middle of the space there is a particular kind of flame or heat. The heat and the light spreads and extends to all directions of the physical system. This fire of life-force first consumes the food and distributes the essence to all parts of the physical system. However, it remains as an independent one witnessing every act carried out through mind, speech and body but it does not get involved in them or defiled or blemished.
"Becoming the fire, which dwells in the body of living beings and uniting with the Prana and Apana breaths, I digest the four kinds of food" [BG, ChIS V 14.]
The heat rays (temperature) or Prana (life-force) pervades across, up and down. It generates heat extending from the sole of the feet to the skull of the head.
In the middle of the Prana, is located another subtle flame or glow or spark facing upward. Like that of lightning in the dark cloud of the sky, in golden colour the Atman brilliantly shines as an atom or as a tiny point of paddy seed subtlty.
In the center of Jvala (flame) Paramatma is seated. He is called as Brahma, Siva, Vishnu or Indra. He is indestructible. He shines on His own accord. There is no one above Him as there is no one over Him to govern, He is known as Paramapurusha.
"It is I who am installed in the hearts of all as inner witness. Memory, wisdom and ratiocinative faculty also emanate from Me. It is I whom the four Vedas seek to know" [BG, Ch15 V 15.] Sri Narayana is the incomparable, unparallel and matchless, great brightness and splendour. Sri Narayana is unparallel Tatva (doctrine) or conviction is the highest and exalted, upon whom the devotees meditate, adore and glorify, for He is without an end, everlasting and indestructible. He is perfect knower of all and everything. He is the bestower of all that is good and beneficial for the progressive development of the beings. All these exalted qualities of Sri Narayana, spontaneously prompt the devotees to meditate on Him -Narayana Sukta.
Bhagavad-Gita Chapter 11 Verse 12 glorifies Sri Narayana in the following words:
"If there be effulgence of a thousand suns bursting forth all at once in the heavens even that would hardly approach the splendour of the Mighty Lord". If a person subdues the lust, hatred, delusion and craving to worldly objects and eradicates all immoral and unethical tendencies within and effectively controls the mind and the five senses and abstains from the sound, sight, taste, bodily touch and the mind objects then he will have a determined one-pointed intellect and mind to pursue the religious and spiritual path. These are the preparations a devotee require to devoutly recite the Ashtakshari Mantra for achieving its efficacy.
For His devotees Lord Krishna guarantees, "for the protection of the virtuous, for the destruction of evil- doers and for establishing Dharma (righteousness) on a firm footing, I am born from age to age" [BG, Ch4 V 8.]
The persons who are suffering from tormenting misfortune, adversity, hardship and distress;
Those who are overwhelmed with serious apprehension, anxiety and disquiet and those who are suffering from serious and incurable disease
will be redeemed and rehabilitated and will achieve happy and energetic long life, if they recite Ashtakshari Mantra with due devotion and one-pointed mind, turning it with in-and-out breaths.
A person who always recites and meditates on this Ashtakshari Mantra will enjoy happy and energetic long life, free from all sufferings. He will obtain wealth, good children, prosperity and other worldly blessings and benefits. Finally he will attain Vimukti within his lifetime and in the end he will achieve the bliss of Sat-Chit-Ananda or Moksha. A devotee who recites this Mantra is destined to the abode of Sri Narayana, the Vaikunta.
Sri Narayana is immanent and manifests Himself at the appropriate time to fulfill the wishes of His devotees. An example of this manifestation had taken place in Madurai, Tamil Nadu, during the reign of the King Sri Vallabha Pandiyan.
Some centuries ago, during the period of Periyalwar (Vishnuchitta), King Sri Vallabha Pandiyan was ruling Madurai in Tamil Nadu. He wanted to know who the supreme God is who can give liberation from the rounds of birth and death. Therefore, he had organized in Madurai, an assembly of eminent Vedic Pandits and saints of all Hindu religions to find out and determine from all available scriptures, the Supreme God.
Lord Narayana had chosen Periyalwar to depute Him to the assembly and had appeared in his vision, directing him to attend the religious assembly and declare that Sri Narayana is the Supreme of all Gods.
Nevertheless, Periyalwar was hesitating, for he was not well-versed in Vedas, though a great devotee of Sri Narayana.
Following the repeated commands of Sri Narayana, Periyalwar finally appeared before the religious assembly. In the august assembly, he had, categorically declared that Sri Narayana is the Supreme God.
Immediately, a device carrying a small bundle of gold coins on the top of a tall bamboo (erected in the assembly hall) automatically bowed by itself and leaning towards Periyalwar (Vishnuchitta) put the bundle of gold coins in his hands.
The whole assembly witnessed this rare event and unanimously resolved that Sri Narayana is assuredly and in all certainty the Supreme God. On the same day evening the King had orgainsed a Grand State Procession in honour of Periyalwar. Periyalwar was seated on a Royal Elephant and the King and his retinues were leading the procession through the main streets of Madurai.
The procession was going through a particular main street. To the great astonishment of the King and his retinuec and all those present in the procession, Sri Narayana, seated on His mount Garuda, with His two consonts had made His marvellous appearance in the sky .The citizens of Madurai witnessed the rare event in great admiration and veneration.
It was on this occasion that Periyalwar sitting on the elephant and clanging the bells (meant for the elephant), sung 12 poems in Tamil in praise of Sri Narayana. The 12 poems are known as Thirupallandu which are regularly sung in all Vishnu temples.
The rare event had been considered by the King and others as the manifest, corroboration and confirmation that Sri Narayana is the Supreme God.
The second mantra is "Sriman Narayana Charanan Saranam Prapdye Srimate Narayanaya namaha"
Sri Narayana is present simultaneously in all places and the Lord exhorts His devotees to take refugee in Him. He asks us to surrender at his sacred feet, beseeching His merciful grace for developing divine way of life, leading a contented and peaceful existence and at the same time cultivating Divine knowledge and Wisdom and thereby deriving Divine guidance and protection here and hereafter.
The importance of Dvaya Mantra conspicuously appears in the BG Ch18 V 62
"Seek refuge in Him alone with all your being; through His grace you shall obtain supreme peace and eternal abode".
Verses 28 & 29, Ch3 of BG differentiate and distinguish between Pravritti Karma and Nivritti Karma.
"He, however, who knows the truth about the respective spheres of Gunas (modes of Prakriti) and actions, holding that it is gunas (in the shapes of senses, mind, etc.) that move among the Gunas (objects of perception) does not get attached to them".
"Those, who are completely deluded by the Gunas (modes of prakriti), remain attached to those gunas and actions; the man of perfect knowledge should not unsettle the mind of those insufficiently knowing fools."
Maya, the illusory or deluding potency dwells in three cosmic qualities viz. Satva, Rajo and Tamo Gunas. Maya diminishes the true knowledge of the reality and divine wisdom. Its nature is to delude or deceive a person through the attractive, ephemeral or transitory things of the world as though they are permanent. Thereby the mind, intellect and ego, 5 Gnanendreyas, 5 Karmendreyas, 5 senses and corresponding objects are activated either for doing good Karma or bad Karma (action). The attributes of Paramatma (Sri Narayana) are essentially transcendental. Hence, He remains aloof, above the 24 Tatvas, unattached and unaffected.
"I am equally present in all beings, there is none hateful or dear to Me. They, however, who devoutly worship Me, abide in Me, and I also stand revealed to them" [BG, Ch9 V 29.] The path of Pravritti designates accumulation of good and evil karmas through the actions of the mind, speech, body and senses. The performance of good Karma is activated by Satva guna. "When a man dies during the preponderance of Satva guna, he obtains the stainless ethereal worlds, heaven, etc. attained by men of noble deeds" [BG, Ch14 V 14.] The performance of evil Karma is activated either by Rajo guna or Tamo guna. "Dying when Rajo guna predominates, he is born among those attached to action; even so the man who has expired during the preponderance of Thamo guna is reborn in the species of stupid creatures such as beasts etc." [BG, Ch14 V 15.]
The reward of righteous act, they say, is Satvika and faultless joy, wisdom and dispassion etc. Sorrow is declared to be the fruit of a Rajaslka act and ignorance the fruit of Tamasika act. The path of Nivritti designates the cessation of the accumulation of Karmas, re-birth and suffering and the attainment of liberation or Nirvana -Merger of enlightened Jivatma with the absolute - Paramatma -Jiva-Brahma-Aikyam, whereas the Atman remains aloof and unattached with the Gunas and activities of Tatvas, which are liable to be accumulating good or evil Karmas.
In the light of the Nivritti Karma, Lord Sri Krishna describes virtues in the following words:
"Fearlessness, absolute purity of heart, constant absorption of mind in meditation for self realization and the Satvic form of charity, control of senses, worship (of God as well as celestial beings and superiors) and the performance of Agni Hotra (pouring oblations into the sacred fire) and other auspicious acts, study of the Vedas and other sacred texts, chanting of Divine names and glories, bearing of hardships for the sake of one's own dharma and straightness of mind, body and senses." [B,G, Ch16 V 1.]
"Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger even of provocation, renunciation of the idea of doer-ship in action, tranquillity of mind, refraining from malicious gossip, kindness to all creatures, absence of attachment to the objects of senses even during their contact with the senses, mildness, sense of shame in doing things not sanctioned by the scriptures or usage, abstaining from idle pursuits" [BG, Ch16 V 2.]
"Sublimity, forgiveness, fortitude, external purity, absence of malice, absence of feeling of self -importance- these are the marks of one, who is naturally endowed with Divine virtues" [BG, Ch 16 V 3.]
Whereas, in contra-distinction to the above, the Pravritti Karma leads a person to acquire and accumulate evil karmas and consequent rebirths in the lower species and regions.
"Men belonging to the demoniac group know not what is right activity and right cessation of activity. Hence they possess neither purity (internal or external), nor good conduct nor truth." [BG, Ch 16 V 7.]
"They say: the world is without any foundation and altogether false, godless and brought about by mutual union (of man and woman); what else?" [BG, Ch16 V 8.]
("Embracing this view, these lost souls with little understanding, ill-disposed and devoted to cruel actions, are born for the destruction of the world" [BG, Ch 16 V 9]
"Possessed by hypocrisy, conceit and arrogance and given to insatiable passion and adopting false doctrines due to delusion, they take actions with impure vows" [BG, Ch16 V 10.]. "Giving themselves over to endless cares terminating only with death and given to enjoyment of sensuous pleasures, they believe the highest limit of joy consists only in this" [BG, Ch16 V 11]
"Held in bondage by a hundred ties of expectation, given over to passion and anger, they strive to obtain by unlawful means hoards of wealth for the enjoyment of sensuous pleasures." [BG, Ch16 V 12]
"Given over to egoism, violence, insolence, passion and anger, these malicious persons hate Me that dwell in the bodies of others as well as their own." [BG, Ch16 V 18.]
"These haters, evil, cruel and vilest among men, I repeatedly throw into demonical wombs in this world" [BG, Ch16 V 19.]
"Cast into demonical wombs, birth after birth, these fools, attaining not to Me, sink still lower depths" [BG, Ch16 V 20.]
"Passion, anger and greed, these constitute the triple gate to hell leading to the damnation of the soul. Therefore, one should shake off all these three" [BG, Ch 16 V 21.]
The epidemic of unrighteousness followed by persons of demonic quality, affect not only individually but also collectively, the family, the society and the country. The discussions between Sage (Rishi) Agnivesa and Sage (Rishi) Atreya on the epidemic of unrighteousness are appended.
The unrighteousness is the root cause of all epidemics leading to people's calamities.
On being thus apprised of the causes that bring about mass destruction of communities, Agnivesa questioned the worshipful Atreya once again. "Now tell us, 0, Lord! What makes the wind etc., to become inclement, through which inclemency they tend to destroy population?"
The worshipful Atreya answered him: "O, Agnivesa! The deterioration affecting the wind, earth, water, heat, etc. has its origin in the transgression or in the alternative, in unrighteous deeds performed in a former existence; of both, the source is volitional transgression alone."
Thus, when the ruling authorities of the country, cities, trade-guilds etc. govern the people unresponsively by transgression of the law, their subordinates, the towns-folk and the village-folk, as well as those who earn a living by practicing professions, tend to promote the growth of lawlessness. Eventually, disorder, perforce swallows up all order. Thereafter these people, from whom the law has become a fugitive, are given up even by the gods.
It is then the seasons change adversely for these people, from whom the law has receded, whose actions have become unlawful and who are forsaken by the gods. On account of this, the heavens rain not in season or never at all, or abnormally; the winds do not blow rightly, the earth is afflicted, the waters dry up, the herbs lose their true properties and suffer deterioration. In consequence, the people perish due to infectious contact or ingestion.
In the same manner, it is unrighteousness alone that leads to destruction of peoples by armaments. Those who are moved by extravagance, greed, anger, folly or arrogance despising the weak, for the destruction of themselves, their people and the enemy, come into armed conflict either among themselves or with others or they themselves are attacked by others.
Again it is on account of unrighteousness or other transgression that the various kinds of diabolic powers, such as the order of the Rakshasas, assail and destroy people. Likewise the destruction that springs from a curse has unrighteousness for its motive. It is those who are guilty of dereliction of duty that by disrespecting the preceptors, elders, adepts, seers and the worshipful ones, act injuriously to themselves.
Being cursed by these preceptors and others to perish in company with their kith and kin, they are soon reduced to ashes.
According to Mahabharata, due to a curse of a saint, the mutual fighting and destruction of the powerful Yadavas occurred and the subsequent conclusion of Krishna-Avatara of Sri Narayana took place. It follows that others that survive must be of indeterminate life span from the perception of the cause of such predetermination of the life span. Even in the ancient times, calamities never resulted from any other factor other than unrighteousness.
Truthfulness, compassion for creatures, charity, sacrifices, worship of the Gods, the observance of right conduct, tranquility, (prophylactic) protection of one's self and seeking one's own good, residing in a wholesome country, continence and the company of the continent, consulting the scriptures of the great self-restrained sages, constant association with the righteous, well-dispositioned and those who are approved of by the elders -all this with a view to preserving life, has been indicated as medicine to those whose death is uncontrolled in that terrible time. Confucius, the great Chinese philosopher suggests a very practical method to encounter unrighteousness, and un-established righteousness.
The ancients, who wished to establish virtue throughout the Empire, first ordered well their own States. Wishing to order well their own thoughts, they first extended their families. Wishing to regulate their families, they first cultivated their persononality. Wishing to cultivate their personality, they first made their hearts right. Wishing to regulate their hearts, they first sought to be sincere in thoughts. Wishing to regulate their thoughts, they first extended the horizon of their knowledge. Knowledge lay in investigating things. Things being investigated, knowledge became complete. Knowledge being complete, their thoughts were sincere. Thoughts being sincere, their hearts were then made right. Hearts being made right, personality was cultivated. Persons being cultivated, their families were regulated.
Their families being regulated, their states were properly governed. Their states being well governed, the whole empire was made and prosperous happy.
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"Sarva dharman parityajya mamekam saranam vraja Aham twa sarvapapebhyo moksha ishyami masucha". |
The third, saramasloka is similar or the same as that of the concluding sloka in Bhagavad-Gita.
"Surrender all duties to Me, seek refuge in Me alone, I shall absolve you of all sins, grieve not" [BG, Ch18 V 66.]
This important sloka authenticates and bolster up the predominance of the Vaishnava Doctrine of absolute surrender to the Almighty -Sriman Narayana.
"Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to sacred fire, whatever you bestow as gift, whatever you do by way of penance, offer it all to Me." [BG, Ch9 V 27.] "With your mind thus established in the Yoga of Renunciation ( offering of all actions to Me), you will be freed from the bonds of Karma in the shapes of good and evil consequences; and freed from them, you shall attain Me." [BG, Ch9 V 28.] "I am equally present in all beings, there is none hateful or dear to Me. They, however, who devoutly worship Me, abide in Me, and I also stand revealed to them" [BG, Ch9 V 29.] "Even if the vilest sinner worships Me with exclusive devotion, he should be considered a saint; for he has rightly resolved. He is positive in his belief that here is nothing like devoted worship." [BG, Ch9 V 30.]
"Fix your mind on Me, be devoted to Me, adore Me and make obeisance to Me; thus uniting yourself' to Me and entirely depending on Me, you shall come to Me" [BG, Ch9 V 34.]
The logical question arises as to why and what for human beings should take refuge or surrender to Almighty.
The answers to these questions are:
There are three kinds of dangers, perils, and risks precariously hanging on every person. They inevitably affect all living beings and their surroundings and environments.
The three kinds of dangers are:
Adhyatmikam
Adhi Daivikam and
Adhi Bhantikam.
As a matter of fact sufferings arise from various diseases of mind and body.
"Mind is the forerunner of all evil conditions. Mind is chief and they are mind made. If with impure mind, one speaks or acts, then pain follows one as the wheel, follows the hoof of the ox" ---Dharmapada.
When the mind becomes contaminated with all kinds of evil thoughts, the physical body is spontaneously affected with different sorts of malady or sickness.
During the existence, one by the force of circumstances experiences the evil and harmful tendencies within, such as lust, greed, hatred, delusion, hostility and enmity, which are burning internally and externally.
One is thereby engulfed in ups and downs in life. He is thereby liable to accumulate karma of evil and good deeds carried out through the three doors of the mind, speech and body by the way of cause and affect, whereby one is aff1icted by different kinds of sufferings here and hereafter. The result of karma follows a person as a shadow in this life, next life and in the future lives. There is no escape from the point of law of karma and rebirths.
In truth, birth is suffering, decay and old age is suffering, death is suffering, sorrow, lamentation, grief, pain, and despair are suffering. Association with one disliked is suffering. Separation from one liked is suffering. Not getting what one wants is suffering. All that is regarded as mine, beloved and pleasing will be liable to change or become otherwise or different or will get separated from oneself and thereby inflicting suffering.
Therefore each one is the owner of his own karma (cause and affect). He is the heir to his karma. He is born of his own karma. He is related to his own karma. Whatever karma one shall do for the good or evil, he shall be the heir of that.
In the light of the above there would be differentiation and separation from all who are dear and beloved to a person. In this context, a person has to introspect: "I am one whose karma (action) is my own property. I am the inheritor of my karma. I am having karma as the cause of rebirth. I am having karma as my relative. I am having karma as a place of refuge. Whatever karma I shall do, good or bad, I shall be the inheritance to it."
Unrestrained sensuous desire or craving arises to enjoy the feeling of happiness through alluring and enticing or attractive, visible objects or things (through the eyes), sound (through the ear), taste (through the tongue), smell (through the nose), bodily touch (through organs of the body) and objects of mind or thoughts (through the mind). Due to delusion a person is carried away by the false idea that each one of the sensuous enjoyment is permanent; without knowing that they are momentary and liable to change and ultimately lead to misery.
In this context, BG Ch15 V 10 states, "the ignorant do not perceive the soul departing from, or dwelling in the body, enjoying the objects of sense, or endowed with the three attributes (three Gunas). On1y those, who possess the eye of wisdom know in reality"
They (wise persons) attain the absolute (Sat-Chit-Ananda) by transcending the subject namely eye, ear, nose, tongue, body organs and the mind and their corresponding objects by practicing Atma-Samyama- Yoga as stated in BG Ch.6, for example: 'sitting on that seat, concentrating the mind and controlling the functions of the mind and the senses he should practice yoga for self-purification." [BG, Ch6 V 12.]
At the same time he follows V 27/28 Ch5. BG.: "Shutting out the thoughts of external sense-enjoyments, with the eyes fixed on the space between the eye-brows, having equalized the Prana and Apana breaths (outward and inward) flowing within the nostrils, he who has brought his sense, mind and reason under control, such a contemplative soul intent on liberation and free from desire, fear and anger, is ever liberated."
Due to lust, hatred and delusion, sensuous desire and craving, kings fight with kings, priests with priests, citizens with citizens. Due to lust, hatred and delusion, mother quarrels with son, son with mother, father with son, son with father, brother with brother, sister with brother, brother with sister, friend with friend.
Thus, given to dissension, quarreling and fighting, they fall upon with one another with fists, sticks and weapons. And thereby they suffer death or deadly pain.
Further due to lust, hatred and delusion, sensuous desire and craving, people break into houses, rob, plunder, pillage the whole house, commit highway robbery, seduce the wives of others. Then the rulers have such people caught and inflict on them various forms of punishment. Thereby, they incur death or deadly pain.
This is the misery of sensuous desire or craving, the heaping up of suffering in the present life, due to sensuous desire and craving.
And further, people take to evil way by deeds, words, and thoughts and thus at the dissolution of the body after death, they fall into a downward state of existence and the abyss of hell. This is the misery of sensuous desire and craving, heaping up of suffering in the future life due to sensuous craving.
All living beings, their habitat and environment inevitably suffer from cyclone, rains, floods, earthquakes, volcanoes, drought, famine, war ( destruction and displacement of people) and epidemics. These are considered as natural calamities arising from the fury of nature and there is no escape from these sufferings.
The risks and dangers arising from wild animals such as lions, tigers, bears, wolves, wild elephants, scorpions, snake bites and such other poisonous creatures.
Therefore, having obtained the joyless and transient human life, constantly worship Me. [BG Ch9 V 33]
The right hand of Lord Sri Venkateswara indicates His boundless compassion in fulfilling the righteous wishes and ambitions of His true devotees, elevating the quality of life, solving all kinds of unsolvable crisis and problems, curing the incurable diseases and saving and prolonging the life and existence of His true devotees.
The left hand of Lord Sri Venkateswara indicates that He would rescue or save His upright devotees from all trials and tribulations. The moment they surrender to Him or take refuge in Him, He would lift them up to the state of eternal peace and tranquility, Sat-Chit-Ananda, unborn state in Vaikuntha.
The illustration of surrender or taking refuge is given in Mahabharata. The five mighty Pandava warriors Yudhishtira, Bheema, Arjuna and others, became physically and mentally immobile and inactive, when the modesty of Draupati, wife of Yudhishtira was outraged by Dussasana by pulling out her saree in the great assembly, presided over by the grand-sire Bhishma; no one came to help or rescue her from the atrocious act.
Answering to her pitiable and distressing cries and prayers, Lord Sri Krishna invisibly came to her help and rescued her by continuous supplies of sarees and saved her from ignominy until Dussasana became completely exhausted and left.
Yet another story illustrates Abhirama Bhattar's one day, Bhattar was sitting in a deep meditation on an Amavasya day, before Goddess Abhirami in Thirukadavur, Tamil Nadu. He could not get up when other temple staff and dignitaries were paying respect to the Maharashtra King, Serafoji of Tanjore, who visited the temple.
The King became curious of this behaviour. Approaching Abhirama Battar , the King asked him what day is today. Sitting in his meditation, he was visualizing full moon. Abhirama Battar replied that today is a full moon day. The King took it as an insult and became furious and ordered that he be beheaded if he failed to show full moon on that night of Amavasya. Abhirama Bhattar wanted to immolate himself rather than be beheaded. On the night of Amavasya, a wooden structure was erected with a plank hanging with 100 ropes. Under the wooden structure a fire was made and oil was boiling in. a large vessel.
Sitting on the wooden plank, Abhirama Bhattar began to sing, a hundred mystical songs on Goddess Abhirami. After the completion of each song, he would cut each hanging rope. When he had completed 79th song, Goddess Abhirami appeared before him and directed him to complete 100 songs. She then threw her earring in to the sky .Suddenly there appeared full moon in the sky on Amavasya night. The King and the people of the town were amazed at the unusual appearance of full moon and rushed to the temple. Thus, Goddess Abhirami came to the rescue of her devotee and saved him from being scalded in the boiling oil. In recognition of the great devotion of Abhirama Bhattar to Goddess Abhirami, the King had made many donations and endowments of landed properties in favour of Abhirama Battar. (King Serafoji was ruling Tanjore just before the British established its rule in South India.)
Further historical illustrations of Divine interventions in many dangerous and precarious times had taken place in the life of saint Thirunavakkarasu.
The King Narashimha Pallavan who succeeded King Mahendra Pallavan was ruling some parts of Tamil Nadu with his capital at Kancheepuram in the eighth century AD. patronized by the King, Jainism was flourishing at its height.
Thirunavakkarasu was born in a staunch Saivite family. His parents had died when he was very young. His sister Thilakavathi, a widow, brought him up. Thirunavakkarasu who was vexed with the illusory and ephemeral worldly life in his young age had renounced the worldly ties and joined Jainism. As he was well versed in Jainism he was given a title as Dharma Sena.
His sister Thilakavathi was ardently praying to Lord Shiva of Thiruvadigai to bring him back to the fold of saivism. In the meanwhile, Thirunavakkarasu had been suffering from incurable stomach pain. Jainese treatment in the monastery failed to give him relief.
Unbearable stomach pain eventually drove him to take refuge in Siva Temple in Thiruvadigai. There he re-embraced saivism in the presence of his sister by singing a mystical outpouring in praise of Lord Shiva. He was thus perfectly cured of stomach pain. This incident had influenced the Jains and the King. They had decided to exterminate him at any cost and thus save the prestige and honour of Jainism. Thirunavakkarasu was first put in a burning limekiln; secondly he was forced to take poison; thirdly he was put before an elephant and forced it to crush him; lastly he was tied to a heavy boulder and threw him out in the sea.
Despite several attempts made to kill him, he emerged victorious and sang in each occasion, the glory of Lord Siva.
The mystical outpourings on Lord Siva included in Thirunavakkarasu Thevaram, are recited on important festival occasions.
The intervention of miraculous Divine powers in invisibly rescuing and saving the life of Thirunavakkarasu evoked great astonishment amongst the Jains and the King. Having witnessed the Divine miracles, the King came to realize and recognize the great Divine powers of Lord Siva and had a temple built in Thiruvadigai. The temple known as Gunadhara Veecharam still reminds one of the unshakable faith of Thirunavukkarasu.
It denotes that the karma yogi, who has taken refuge in God through ever performing all actions attains through His (God's) grace, the eternal and imperishable abode. [BG, Chl8 V 56.]
"Therefore, mentally surrendering all actions to Me and with Myself as your sole object, keep your mind constantly fixed on Me restoring to the yoga of equanimity." [BG, Chl8 V 57.]
"With your mind thus fixed on Me, you shall get over all difficulties by My grace. If out of pride you will not listen to Me you will be utterly destroyed" [BG, Chl8 V 58.]
A devotee regards God as his supreme goal, chief, supporter and guardian. He always thinks of Him (God) with supreme reverence and love, even while sitting, awake or asleep, moving from one place to another. While working he is carrying out God's behest in every way. He ever remains contented with God's dispensation.
In contrast, Ch2 Vs 42, 43 and 44 speak of those unwise ones who are full of desires and devoted to the letter of Vedas, who look upon heaven as the supreme goal and argue that there is nothing beyond heavens. They utter flowery speech and recommend many rituals of various kinds for attaining pleasure and power with rebirth as their fruit. Those whose minds are carried away by such words and who were deeply attached to pleasure and worldly power cannot attain the indeterminate power concentrated in God.
Thus, he who feels attached to righteous (conduct) dharma and resolves to abide by it (Bhagavad-Gita, Upanishads, Vedas, etc) would feel the presence of God everywhere within him and outside. He will be afraid of doing injustice to anyone for he is afraid of affliction of remorse and repentance subsequently. Thus, he who steadfastly abides by and leads a divine way of life will be taking a steady path to God. The Lord gives absolution -Ishyami moksha masucha -from all kinds of sins, thus freeing one from the bondage. Freedom or liberation from all kinds of sins and bondage and from countless rebirths has been assured or promised by the Lord.
Even those men, who with an uncaviling and devoted mind, follow the teaching of Mine (God) are released from the bondage or binding effect of all evil actions. [BG, Ch3 V 31.] Therefore, dedicating all actions to Me (God) with your mind fixed on Me (God), the self of all is freed from desire and hope, the feeling of"I and Mine" and cured of mental fever. [BG Ch3 V 30]
Even if the vilest sinner worships Me with exclusive devotion, he should be considered a saint; for he has rightly resolved. He is positive in his belief that there is nothing like devoted worship. [BG, Ch9 V 30.]
Speedily he becomes virtuous and secures lasting peace. Know it for certain that My devotee never perishas. [BG, Ch9 V 31.]
Nammalvar, the foremost Vaishnava saint, asserts that only Sri Narayana also known as. Lord Sri Venkateswara can redeem us from the past and present accumulated karmas and from all worries, misfortune and distress.
"Give your mind to Me. Worship Me and bow to Me. Doing so, you will come to Me. I truly promise you for you are exceptionally dear to Me." [BG, Ch18 V 65.]
Take shelter in Him alone with all your being, Arjuna. By His mere grace you shall attain supreme peace and the eternal state [BG, Ch18 V 62.]
"Endowed with an untarnished intellect and partaking of a light, Satvika and regulated diet, living in a lonely and undefiled place having rejected sound and other objects of sense, having controlled the mind, speech and body by restraining the mind and senses through firmness of a Satvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion and remaining ever devoted to the Yoga of meditation having given up egoism, violence, arrogance, lust, anger and luxuries, devoid of the feeling of egoism and tranquil of heart -such a man becomes qualified for oneness with Brahma, who is truth, consciousness and bliss." [Ch18 V 51,52,53.]
Kaka Busanda lived many aeons (Yugas) by following a special technique of Pranayama (relating to life force and the in-and-out breath) and attaining one-pointed tranquil Samadhi, free from worldly attributes.
This has been found in the Yoga Vasista - the teachings of Vasista to his disciple, Lord Sri Rana.
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