Samsara, Self-enquiry & Enlightenment

Bhaja Govindham - 8

Verse 21

punarapi jananam punarapi maraṇam punarapi janani jaṭare sayanam |

iha samsare bahudustare krpaya pare pahi murare || 21 ||

Undergoing the pangs of birth again and again, passing through the throes of death again and again, lying in the mother's womb over and over again, this process of Samsara is very hard to cross, save me Murāri (Lord Krishna as destroyer of Mura) through Your Infinite kindness.

This verse emphasises that our effort alone is not enough for successful spiritual pursuit.  It reveals the need for Iswara’s Grace as well besides one’s own spiritual efforts.  Personal effort and Iswara’s grace function like the two wings of the bird. Death is sure for what is born and as per Hindu philosophy rebirth is also sure for what is dead.  Lord Krishna tells Arjuna in Bhagavad Gita (2-27); “Jaatasya hi dhruvo mrutyuh,  Dhruvam janma mrutasya cha” (Death is certain for the born and (re)birth  is certain for the dead.).  This cycle of birth and death is called Samsara.  Getting out of this cycle is Liberation, which is called Moksha. It is the unfulfilled desires and unexhausted karmas in any birth that fuels rebirth suitable to experience and exhaust them.  But in the new birth that takes place after ten months of confinement in mother’s womb, one out of ignorance and foolishness and caught in the web of Maya, creates new karmas and desires. As a child time is spent in play and sleep. As a youth one is lost in the attraction of opposite sex. And in the middle age it is preoccupation with money that takes up one’s time and attention.  As old age creeps in, physical inability and sickness sets in and one is lost in thoughts and regrets.  At no time one thinks seriously of Liberation and so one does not attempt sincerely to get out of Samsara, which is possible only if one engages sincerely in a sadhana, seeking Iswara’s Grace for attaining Liberation. In this verse strong emphasis is placed on the Yearning for Iswara’s Grace for it is with His Grace only that one even gets the thirst for Liberation, Iswara represented by Lord Krishna. 

Verse 22

rathya carpata viracita kanthah punyapuṇya vivarjita panthah I

yogi yoganiyojita citto ramate balonmattavadeva II

The yogi who wears but a quilt made of rags, who walks the path that is beyond punya and papa, whose mind is joined in perfect yoga with its goal, revels in God consciousness, and lives thereafter as a child or as a madman.

This verse talks about an enlightened Yogi who has voluntarily embraced poverty as he has found fulfillment within himself and is a non-demanding person.  He does not demand food, nor does he demand clothes or anything. Even the garment he wears to cover his body and protect it from heat and cold is only old pieces of discarded rags stitched together.  In short he is just happy with whatever comes his way.  Such a person is Yadrcchalabhasantustah in Lord Krishna’s words in Gita (4-22), who remains satisfied with whatever comes unasked.  Further he has no ego or sense of doer-ship.  Puṇya and papa are there only when there is an ego or a sense of doer-ship for any action. So he lives a life that is beyond both virtue and vice, punya and papa.  Without any feeling of self-consciousness he is childlike, free from all cares and anxieties. He has only the present reality before him. He neither regrets about the past nor worries about the future. He is happily immersed in the Superconscious state, which others may fail to comprehend.  Intoxicated with happiness from within and undisturbed by the happenings around him he appears like a mad man for a casual observer who cannot comprehend his mind brimming with Brahma Jnanam. Sri Sadasiva Brahmendra who is remembered today for his divine compositions in Carnatic music like “”Pibare Ramarasam—“, “Manasa sanchara re--“ “Kreedthi Vanamali—“ etc., was one such a Yogi who lived as an avaduta, discarding clothes as well, in his later years.

Verse 23

kastvam ko'ham kuta ayatah ka me janani ko me tatah |

iti paribhavaya sarvamasaram visvam tyaktva svapna vicaram ||

Who are you? Who am I? From where did I come? Who is my mother? Who is my father? Thus enquire, understanding that all these experiences of the world are worthless and imaginary like a dream and discard them.

In this verse a very important Vedantic Sadhana is discussed.  It is Self-enquiry, enquiry about oneself, as outlined in this verse.  This Self-enquiry helps one to absorb and assimilate the truth about oneself and the world.  When one is asking  oneself: Who am I?,  Who is my father?, Who is my mother?, it is not the name and other worldly details one is looking for.  For these questions are posed figuratively only to ponder over this body and other bodies as well as their relationship with this body before one’s birth.  When he makes the enquiry he comes to realize that this body and all other relationships come only after the birth of this body.  Then arises the question, from where did I come?.  When one makes such enquiries with the help of sastras under the guidance of a Guru, one comes to realize that there  is a different dimension to oneself besides the body and who one really is and of the one Absolute Reality behind this entire fleeting phenomenon. Until one discovers his Real identity as the one Absolute Reality, he is living in an imaginary world only, which is termed here as dream-world, assuming relationships and mistaking others also as body- mind personalities like oneself.   When one gets the Enlightenment that the basic identity of all is the same one Absolute Reality and that the relationships are based on this body-personality only, the distinction between “you” and “I” also goes and this mental relinquishment of relationships is called giving up the dream-world.  One cannot give up physically one’s relationships so long as one is in the body.  With this realization one will treat the waking world as another dream-world and carry on transactions with the world with detachment and dispassion, with the knowledge that all persons of the world are mere names and forms only and they are all one with him in essence, the essence being the Absolute Reality.

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Sri Sridhara Venkatesa Ayyaval

Sridhara Ayyaval, also referred to as Ayyaval in short for Sridhara Venkatesa Ayyaval, is one of the pioneers of Nama Sankeertanam movement in the South. He is considered as one of the trinity of Dakshina Bharatha Sampradaya Naama Sankeertanam, the other two being Sri Bodhendra Saraswathi and Marudhanallur Sathguruswamy.  Nama Sankeertanam involves singing of the one’s chosen name of the Lord and is considered more efficacious as it involves no elaborate rituals or sacrificial materials and is not conditioned by place, time, caste or sex. 

Sridhara Ayyaval was born as the only son of Lingaraya who was the Diwan of Mysore.  He was initiated into the study of Vedas and sastras at an early age and became well-versed in them quickly. From his young age he was also a devotee of Lord Siva, chanting Lord’s name in his free time.  This led to his developing Vairagyam towards worldly matters and material wealth.  So when his father died and the king offered him the Diwan’s post he declined and preferred to lead a  Unchavritti way of life, wherein one goes on streets singing divine Names of the Lord and accepting whatever is offered by devotees.  So renouncing all his wealth, he moved out of Mysore and started travelling south, singing Lord’s name and giving discourse on scriptures in simple language wherever he stayed which was not for more than a day or two. Thus spreading Nama Sankeertanam, he reached Tiruchirapalli.

He stayed in Tiruchirapalli for a while leading a simple life engaged in Unchavritti and Pravachanams. Though he was an ardent devotee of Lord Siva, he was not biased against other forms of the Lord, be it Vishnu, Krishna or Rama.  Some Vaishnava Brahmins not knowing this and feeling jealous of his popularity tried to set up the Vaishnava king against him.  The king to test him ordered that Lord Mathrubutheswar, whom Sridhara Ayyaval was worshipping daily in Tiruchirapalli be dressed up as Lord Krishna and taken in procession before his house. Sridhara Ayyaval, when he saw Lord Krishna spontaneously poured out twelve verses, now known as “Krishna Dwadasa Manjari”, on Lord Krishna. The jealous Brahmins who carried tales to the king now fell at his feet and apologised for their ignorance and arrogance. The king who ordered the test also felt contrite and now wanted him to settle in that city only thereafter.  Sridhara Ayyaval who could not stand the bustle of city life, left that night the city to continue his travels.

Visiting many shrines he reached Thanjavur. King Shahaji who had heard of his scholarship and devotion met him and felt blessed by his darsan and Ayyaval also loved the king for his devotion and sincerity. But in Thanjavur also he did not stay, but chose to settle in a small serene village in the kingdom by name Tiruvisainallur, which was on the banks of Cauvery and close to Tiruvidaimaruthur with its temple of Lord Mahalinga.  King Shahaji visited him often and sought his advice.  Ayyaval had such a great affection for him that he consented to serve as Diwan from that place. Soon he felt that his new responsibilities as Diwan were coming in the way of his detachment from worldly affairs. One day as he was pondering over this a messenger from the king who did not know him came and asked him “Oh Bhagavatha, Is the Diwan in?”  Ayyaval was happy to be addressed as Bhagavatha and sent a reply in writing “The Diwan is dead.  Only the Bhagavatha remains”.  A shocked king rushed to Ayyaval’s house believing he was dead and was relieved to find Ayyaval alive.  Ayyaval explained to him that he valued more the post of Bhagavatha than the post of Diwan. The king understood his desire to stay out of worldly affairs and left him with heightened respect for his devotion.

Early morning everyday he used to cross the river, go to the temple of Lord Mahalinga, have Darsan, offer prayers and return. One day there was heavy floods in the river and no boatman was willing to ferry him across the river. Ayyaval stood on the banks of the river and with tear-filled eyes, uttered a soulful prayer “Aarthi Hara Stotra” and stayed looking in the direction of the temple. Then he saw a priest of the temple coming to him.  He told Ayyaval that as he did not find him in the temple that morning he brought him the Viboothi Prasad and handed over the Prasad.  Overjoyed, Ayyaval prostrated before the priest and accepted the Prasad.  Next morning as the floods had subsided he went to the temple and again thanked that priest for bringing him the Prasad the previous day. The priest was confused and denied ever having crossed the river to meet him, much less to hand over the Prasad. Ayyaval then realized it was Lord Himself out of compassion had come to him and given the Prasad. Thrilled with joy, he sang the glory and compassion of the Lord in 100 verses in the hymn “Daya Shatakam”.

He had the Advaitic vision of oneness of all human beings and looked upon all living beings as incarnation of Lord only. Once on a Sraardha day, as he was returning from river he found an outcaste lying on the ground overcome by hunger.  He went home, brought the food prepared for Sraardha and fed him. He then took bath again, went home and had fresh food prepared for Sraardha and invited the priests for the ceremony.  The priests who were already jealous of Ayyaval took this opportunity to condemn him for giving food to an outcaste before feeding the Brahmins and refused to perform the ceremony and walked out.  His pleadings quoting scriptures that it was no sin to feed a hungry man at any time went in vain.  As he did not want to show disrespect to the priests, he asked them to suggest a Prayaschittam and they told a bath in the Holy Ganges was the only way.  He composed “Gangaashtakam” and prayed to Ganga Matha to appear in his well and save him from this predicament. The well began to swell with water and it started flooding the streets. The frightened Brahmins now cured of their vanity and arrogance rushed to Ayyaval prostrated before him and asked for forgiveness.  They also prayed that the Ganges may be confined to his well and they be saved from floods. So Ayyaval prayed to Ganga Matha: “To fulfill Bhagiratha’s wish You came to earth.  Now for assuaging these Brahmins’ fears kindly stay in my well only”.

The Holy River receded to his well. This incident happened in the month of Karthick on New Moon day. Even now pilgrims gather in Tiruvisainallur on this auspicious day to take bath in this well water and 'Gangaavatarana-mahotsavam' is celebrated by  Sri Sridhara Ayyaval Mutt every year this time. Sadasiva Brahmendra, who was a contemporary of Ayyaval is supposed to have based his song “Tunga Tarange Gange” on this incident. Several songs composed on him and sung in Sampradhaya Nama Sankeertanam are followed by the namavali “Gangadhara Gangadhara” referring to Ayyaval as the bringer of Ganges.

Another eminent contemporary of Ayyaval was Sri Bodhendra Saraswathi, another doyen of Nama Sankeertanam, who had settled in Govindapuram after relinquishing the headship of Kanchi Kamakoti Peetam. Though Ayyaval and Bodhendral (in short for Sri Bodhendra Saraswathi) had their hearts set in the names of Lord Siva and Lord Rama respectively, this did not stand in the way of their affection and respect for each other.  Ayyaval had referred to Bodhendral thus: "Yasya Smarana Matrena Nama Bhakthi Prajayathe; Tam Namami Yathi Sreshtam Bodhendram Jagatham Gurum".(Remembering whom itself Nama Bhakthi wells up in the heart, that eminent Yogi, Jagat guru Bodhendra I salute”). And Bodhendral had composed a song for his disciples to worship Sri Ayyaval, whom he considered as incarnation of Lord Siva, which ended as "Tam Vande Nara Roopam Andakaripum Sri Venkatesam Gurum" (Obeisance to Sri Venkatasa Guru, who is Shiva Incarnate).   Bodhendral has also quoted as a reference, Ayyaval’s work “Nama Bhushanam” in his works “Nama Rasayanam” and “Namamrutha Rasodayam”. 

Bodhendral also shifted his residence from Govindapuram to Tiruvidaimaruthur to be closer to Ayyaval. Ayyaval and Bodhendral met very often, and spent time in discussion of various spiritual matters, often joined by Sadashiva Brahmendra, the Advaita Avadhutha.  Sri Ayyaval composed a work called 'Aakya Shashti', which described the greatness of “Shiva Nama” beautifully in sixty verses. When Bodhendral read this he told Ayyaval that he should have called it as “Shivaakyashashti” as it glorified only the names of Lord Siva. Ayyaval could guess Bodhendral’s mind, and so immediately replied, how could he dare to sing the glory and beauty of “Rama Nama” that Lord Siva, whose glory he had sung in these sixty verses, Himself chanted incessantly.  Hearing this, the Bodhendral shed tears of joy.

Ayyaval led a simple life and as in life-style, in devotion also he valued sincerity and avoided mere pomp and show.  So when once Janmashtami festival was celebrated with much fanfare he did not attend the celebrations. That night when Lord Krishna’s picture was taken in procession in a chariot, it did not stop at his house, though he waited with the offerings.  Rather the organisers accompanying the chariot remarked without accepting the offerings that Ayyaval lacked true devotion to Lord Krishna and so the offering was unacceptable.  Ayyaval only said that Lord knew who His real devotee was and went inside the house. The procession continued. At the next house where it stopped, the organisers were shocked to see that the portrait of Krishna was missing, and only the empty frame stood in the chariot. They realised their folly and rushed to Ayyaval's house. There, they found the missing Lord in a swing inside the house. Ayyaval was performing Dolotsavam, with the bhava of a mother cradling her little child. In the same bhava, he composed the work “Dolanavaratnamaalika”. The organisers realised their mistake and begged his forgiveness.

Ayyaval lived up to a ripe old age of 85. He along with Bodhendral firmly established the tradition of Nama Sankeertanam in the south. As per his followers, Ayyaval cast his mortal frame and merged with Lord Mahalinga in the temple at Tiruvidaimaruthur.  In his last prayer before shedding the mortal coil he prayed "Oh Lord! In this big stage of worldly life, I have donned various roles, and have been dancing before you for long. Oh Omniscient Compassionate Lord! I am tired now, and may your words, saying 'Enough', be my rest."

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