Song 141
141. திருவடி
திருவடி நிழல் போதும் எப்போதும்
இணையடி ஒன்றே வேண்டும் இப்போது
மலரடி தன்னில் வந்திட வேண்டும்
மண்ணுலக வாழ்வில் வேறென்ன வேண்டும்?
பக்தியுடன் ஒருத்தி பணிந்த பாதம்
பரிமளம் கொண்டு பூசிய பாதம்
பாரின் பாவம் போக்க வென்று
பாங்காய் ஆணிகள் ஏற்றிட்ட பாதம்
நீர்மேல் நடந்தே சென்ற பாதம்
நீசர்கள் தேடியே வந்திட்ட பாதம்
அடியேன் அனுதினம் அண்டியே என்றும்
என் சிரமேற்கொண்ட தெய்வீக பாதம்.
-குருகுலம், 06-12-2011.
141. Holy feet
The shadow of the feet of the Lord is enough for me
Now also I need those beautiful feet
I should come to the feet which looks like flower
What else do I require in this life on this earth?
It is the feet which one woman worshipped with bhakti
It is the feet to which she applied oil
To remove the sin of the world
It is the feet which received the nails
It is the feet which walked on the waters
It is the feet which sought by the sinners
It is the divine feet which I the slave
Receive it every day in my head.
-Gurukulam, 06-012-2011.
When this movement ‘Hindu bhaktas of the Lord’ began to gain slow momentum, there came a question: what kind of emblem or symbol that we could suggest for us to keep in the puja room in our home. Though I introduced ‘purnakumba’ or ‘kalas’ in our puja, for me it is more a cultural symbol than an exclusively religious one. Then I suggested having ‘paduka’ (literally the sandals of a guru) as it represents our Indian spiritual heritage. Then when we constructed Gurukulam it was discussed what kind of emblem that we can use for the windows. Then I suggested making the feet of the Lord. And it was ordered and ise now decorating the windows of the dhyana mandapam at the Gurukulam.
For us it represents the nail pierced feet of the Lord and for others it is the feet of the Guru. I actually want to make a terracotta emblem with the words ‘Guru adi saranam’ (refuge at the feet of the lord). When visitors ask about such a very strange symbol in a window it gives us the opportunity to explain about it. Now anyone one in our mandali receives guru deeksha, a silver pendant of the feet with a silver chain is given to remember that occasion. And when any Hindu bhakta asks about the symbol that they can keep in their family puja room other than the oil lamp, recommend keeping the feet of the Lord.
As per my suggestion in one bhakta family in the North she put a wooden paduka in her puja room. But some hyper evangelicals do not like it and forced her to remove it. When I visited again, she with many tears told me how she misses some symbols while doing puja in the morning by reading from Muktiveda and prayers. Then I told her husband not to succumb to the outside pressure and as the puja room is her private place others have no right to interfere in it. He agreed with me and before I left their home, again I installed the same paduka along with them and she is very happy about it.
But this is not a functional substitute to replace any idol. We do not worship it. But as we cannot avoid symbols completely from our lives, we prefer to use the one which is quite common and part of our heritage rather than keeping any alien one. As the cross becomes the universal symbol for Christianity, we completely avoid it.
Similarly when I used Indian terms like deeksha, mana Prasad, Muktiveda etc., some suggested that I coin new terms rather than using familiar Indian terms. In response I said that it is better to use the language and symbols of the people who communicate. Of course we can give our meaning to it. But coining new terms or new symbols and then imposing them is not necessary for us. We all know well how a criminal symbol of Cross became a spiritual symbol after the death of our Lord on it. Then it became a religious symbol and in the time of crusades it became a political one. Now it becomes a fashionable pendant for anyone and everyone to wear it on the neck and on ear?
Symbols never represent or interpret God. Rather they represent our limitation to understand God. That limitation giving space for many becomes an icon to worship. When any object becomes the focus of our worship, then becomes an idol—which ever it might be. God (even the very word ‘god’ also) transcending every human category is beyond our comprehension. And when we give a name and form to it, then it becomes first a symbol and then an object of worship when we cannot catch that transcendental nature of god. At the same time, I have my own reservation about dividing God as sagun (with attribute) and nirgun (without attribute). For me ‘nirguna’ is nothing but another ‘guna’ which we attribute to God. It is like calling a food ‘tasteless’. There is no such concept as ‘teastless’. Even the ‘tastlessness’ itself is a different kind of taste with which we are not familiar or like. Of course this is a big subject and a lay person like me should not go beyond this.
Song 142
142. சரணம் சரணம்
ஆதியே அந்தமே சரணம் சரணம்
அருளே ஒளியே சரணம் சரணம்
நீதியே நிமலனே சரணம் சரணம்
நித்தம் காப்போய் சரணம் சரணம்
ஜோதியே சொந்தமே சரணம் சரணம்
தொன்மை இம்மையே சரணம் சரணம்
முதல், நடு, இறுதியோய் சரணம் சரணம்
முப்பரம் பொருளே சரணம் சரணம்
கருணைக் கடவுளே சரணம் சரணம்
காக்கும் தெய்வமே சரணம் சரணம்
இரக்கத்தின் எல்லையே சரணம் சரணம்
இன்னுயிர் தந்தோய் சரணம் சரணம்
குருவாய் வந்தோய் சரணம் சரணம்
அருவாய் நின்றோய் சரணம் சரணம்
வருவேன் என்றோய் சரணம் சரணம்
வருவாய் நிச்சயம் சரணம் சரணம்
–குருகுலம், 23-09-2012. காலை, 9.10
142. Saranam Saranam (Taking refuge unto you)
The first and the Lost saranam saranam
Grace and light saranam saranam
Righteous and pure one saranam saranam
One who protects each day saranam saranam
Jyothi and my own, saranam saranam
Primordial and present one saranam saranam
First, middle and the end saranam saranam
The three eternal Beings saranam saranam
The final end of mercy saranam saranam
The one who gave precious life saranam saranam
The one who came as Guru saranam saranam
The one who stands without form saranam saranam
The one who promised to come again saranam saranam
You will definitely come again saranam saranam
-Gurukulam 23-09-2012.
I like the concept of prapatti more than saranagati in Sri Vaishnavism. Prapatti means ‘surrendering oneself to the Lord’ whereas ‘saranagati’ (saram +agati) could mean reaching the feet of the Lord. One can take refuge at the feet of the Lord when disturbed by so many things as Krishna says to Arjuna in Gita 18:66 to take refuge at his feet as he was much confused by the question on dharma. Whereas prapatti is not seeking refuge because some distress in life but declaring that: I belong to you completely, as Abirami Bhattar says in Abirami Andadi (already quoted in BT Song 79):
‘Either you do good or evil (bad) to me; I don’t know anything. Already I surrendered all mine to you’,
In this song too ‘saranam’ carries the spirit of prapatti more than Saranagati. Though I borrowed the word ‘parapatti’ its origin and developments in Srivaishnavism is a very complicated one. This shows that it is not that much easy for a bhakta of the Lord to borrow any word from our Hindu religious tradition without considering the context of its usage in other sampradayas in Hinduism. At the same time a Hindu bhakta of the Lord need not shun away because of the complicated origin and growth of any Hindu word or concept. As the very word and the concept which it represents underwent so many changes, we can also use it to accommodate our need to express our bhakti—recognizing the complication of its contexts in other Hindu traditions. To help others to understand give some points from other scholar below:
…The Pancaratra has indeed contributed to the religion of theism by elaborately discussing the path of worship and its significance. The word ‘Prapatti’ and ‘Saranagati’ are preferred in the Samhitas to the simple word ‘Bhakti.’ The significance of this can be brought out in the words of P. V. Kane (History of Dharmasastra, vol. V, p. 952): ‘The word “Prapadye” in the Svetasvetaropanisad serves as the basis of the doctrine of Prapatti in the Vaisnavite system.” Thus the origin of this thought lies in the Sruti-literature.—PANCHARATRA-SAMHITAS—A STUDY. P. P. Apte, pp. 81 to 93, in, in, A Homage to Dr. Manikar, ed. C. R. Deshpande and Nalinee Chapekar, Bombay, by editors, 1982, p. 86
To attain deliverance, the Jiva has to commence with a complete submission to the Paramatman, or Prapatti, whose six constituents are:–a resolution to yield (Aanukulyasya samkalpah), the avoidance of opposition (praatikulyasya varanam), a faith that God will protect (raksisyatiiti visvaasah), acceptance of him as saviour (goptriva-varanam), throwing one’s whole soul upon him (tAatmaniksepah), and a sense of helplessness (kaarpanya)….—The Vedanta (A Study of The Brahma-Sutras with the Bhasyas of Samkara, Ramanuja, Nimbarka, Madhva, and Vallabha). By V.S.Ghate (3rd edi). Bhandarkar Oriental Research Institute, Poona, 1981, p.29
The alternative path is ‘prapatti’ total self surrender to God and this is the most effective means of release. It is open to all and one has to resolve, ‘to follow the will of God, not to cross His purposes, to believe that He will save, to seek help from Him in and Him alone and to yield up one’s spirit to Him in all meekness’ (anukulyasya samkalpati, pratikulyasya varjanam, raksisyatiti visvasah goptriva-varanam tatha, atma-niksepakarpanye sadvidha saranagatih).— T,M,P. MAHADEVAN, OUTLINES OF HINDUISM, Bombay, Chetana Limited, pp.150-54
…According to Pillai Lokacarya, there could be no “means” to salvation; salvation could not be earned by any action, sacramental or otherwise. Because every human act is caused by God, we can do nothing to aid in our own salvation. We are helpless (akincana) and grace has no cause (nirhetukamaka); it is sheer gift, unearned, nothing more and nothing less. Moreover, said Lokacarya, even prapatti, if thought of as an upaya, would be a sin.— Steven Paul Hopkins, Singing the Body of God, New York, Oxford, 2002. P. 86
Whether Ramanuja addressed the theological concept of prapatti and what were his views on it and how he saw it vis-a-vis the bhakti–yoga became a major issue of contention in the schism of the Srivaisnava community into the Vatakalai and Tenkalai. According to the Vatakalais, bhakti and prapatti were two different goals. Status by birth, knowledge, and capability were pre-requisites for bhakti. Prapatti did not require any qualifications and could be attained by any ordinary human being. Kainkarya or service to the God and community was to be performed according to the rules of the Sastras. According to the Tenkalais, since bhakti required individual effort, it was inferior to prapatti, which was effortless and depended on total surrender to god. The Tenkalais did not give importance to the Sastric injunctions for performing the kainkarya.— Ranjeeta Dutta, From Hagiographies to Biographies: Ramanuja in Tradition and History, New Delhi, Oxford University Press, 2014, p. 197. {for more details see Devotion and Dissent: The Biographical Process of Ramanuja in Shrivaishnava Tradition and History. Ranjeeta Dutta, pp 74-97, in, Vijaya Ramaswamy, (ed.) Devotion and Dissent in Indian History, New Delhi, Foundation Books, 2014, pp. 86-87}
17-08-2018
Song 143
143. என்ன வேண்டும்?
உன்னையே தொழுதிட வேண்டும்
உன்னையே நினைத்திட வேண்டும்
உன்னடி பணிந்திட வேண்டும்
உன்னுடன் நடந்திட வேண்டும்
என்னை மறந்திட வேண்டும்
எண்ணம் நிறைந்திட வேண்டும்
உன்னை வழிபட வேண்டும்
உன்னோடு இணைந்திட வேண்டும்
கவலை மறைந்திட வேண்டும்
கலக்கம் குறைந்திட வேண்டும்
கருணை பெருகிட வேண்டும்
காவலும் சிறந்திட வேண்டும்
ஆணவம் அழிந்திட வேண்டும்
அமைதி நிலைத்திட வேண்டும்
அகமும் மகிழ்ந்திட வேண்டும்
ஆர்வம் கொண்டிட வேண்டும்
உன்னடி வந்திட வேண்டும்
உறுதியாய் நின்றிட வேண்டும்
என்னுடன் நடக்க வேண்டும்
என்று நான் கெஞ்சிட வேண்டும்
நாளும் முயற்சி வேண்டும்
நன்மை அருளிட வேண்டி
நீயும் வந்திட வேண்டும்
என்று நான் வேண்டிட வேண்டும்
–குருகுலம், 24-09-2012. காலை 9.05
143. What do I have to do?
I should worship only you
I should only remember you
I should come only unto your feet
I should walk only with you
I should forget myself
I should have a holistic thought
I should worship you
I should mingle with you
Sorrow should disappear
Troubles should be reduced
Grace should be abundant
Your protection should be perfect
My ‘aham’ should perish
Peace should prevail
I should have joy within me
I should have enthusiasm
I should come to your feet
I should stand firmly
You should walk with me
I should beg all these (to you)
I should strive every day
And pray
That you should come
To impart blessing.
–Gurukulam, 24-09-2012. 9.05 am.
Prayer is not a mere expression of uttering our need, but an expression of our attitude and also what we want to become. It is not mere mental therapy or demanding our needs but declaring our relationship with God.
Song 144
144. வேண்டும்
உனது அடியான் என்று சொன்னால்
உன்னைப் போன்ற எண்ணம் வேண்டும்
அடிமை எவர்க்கும் ஆகவேண்டும்
அதற்கும் கிருபை அருள வேண்டும்
தாழ்மை, பொறுமை, தியாகம், எளிமை
இரக்கம், கனிவு, ஈகை, இனிமை
அடக்கம், அன்பு, அமைதி, நீதி
போன்ற குணங்கள் நிறைய வேண்டும்
சொல்லில் செயலில் நேர்மை வேண்டும்
சிந்தை தன்னில் தூய்மை வேண்டும்
பணிவு கொண்டு வாழ வேண்டும்
பக்தி அதற்கும் நிறைய வேண்டும்
உன்னைப் போற்றி வாழ வேண்டும்
உலகம் அதனைக் காண வேண்டும்
உனது அன்பை கூற வேண்டும்
உலகோர் அதனைப் புரிய வேண்டும்
நித்தம் கருணை காட்ட வேண்டும்
நீசன் என்னைக் காக்க வேண்டும்
பத்தி ஒன்றே போதும் என்று
பாதம் பணிந்து வாழ வேண்டும்
போற்றி உன்னைப் பாட வேண்டிப்
புதிய பாடல் தரவும் வேண்டும்
தொண்டு செய்யும் உள்ளம் வேண்டித்
தொண்டனாக வாழ வேண்டும்
குருகுலம், 25-09-2012. காலை 8.50
144. Need
If I call myself as your servant
I should have similar thought that you have
I should become slave to everyone
And you should bestow grace for that
I should be filled with these gunas:
Humility, patient, sacrifice, simplicity
Mercy, compassion, charity, sweetness
Submission, love, peace, righteousness
Transparency should be there in my words
I should have purity in my thought
I should live with humility
For that I need more bhakti
I should live glorifying you
The world should witness it
I should tell your love
The world should understand that
You should show compassion everyday
You should protect the mean one
I should bow at your feet by saying
‘Bhakti is enough for me’.
I should praise you by songs
You should give new songs for that
To have a heart to serve
I should live like a servant.
Gurukulam 25-09-2012.
When I was thinking about all the things that I lack as the bhakta of the Lord, a long list came to mind. First I listed them in my thoughts and began to pray for them. Then stopping the prayer I wrote this song as my prayer.
Song 145
145. தெய்வம்
நல்லோர் தீயோர் என்று
வேற்றுமையும் பாராது
நானிலத்தோர் கெல்லாம்
நன்மை செய்யும் தெய்வம்
பாவியோர் நீசர் என்று
யாரையும் வெறுக்காது
பதம் பணிவோர்க்கு என்றும்
அருள் அளிக்கும் தெய்வம்
உயர்ந்தோர் தாழ்ந்தோர் என்று
வேற்றுமையும் பாராது
நாடி நம்மைத் தேடிவந்து
நன்மை செய்யும் தெய்வம்
ஆண்டான் அடிமை என்னாது
ஆண் பெண் பேதம் கொள்ளாது
அனைவருக்கும் மீட்பு தர
அவனிக்கு வந்த தெய்வம்
சாதி மத பேதமின்றி
மொழி இனப் பிரிவின்றி
பாருளோர் மாந்தர்க்காக
பலியான ஒரே தெய்வம்
முக்திக்கு ஈசனாகி
முழுமுதற் பொருளுமாகி
பக்தரைக் காக்கவென்று
பதம் அளிக்கும் தெய்வம்
வருவேன் மீண்டும் என்ற
வாக்குமே மாறிடாது
உறுதியாய் வந்து நம்மை
அழைத்துச் செல்லும் தெய்வம்.
குருகுலம், 25-09-2012, காலை, 9.00
145. God who does not discriminate
Not discriminating between
Good and evil ones
You are the God who
Does good to everyone on this earth
Not hating any one
As a sinner and lowest one
You are the God who
Gives grace who worship at your feet
Not showing any difference as
High and low
Seeking us by coming
You are the God who does good to us
To give redemption to every one
Not thinking master or slave
Man or woman
You are the God who came to this world
Not having any discrimination based on caste or religion
Without thinking about any difference about language or ethnicity
You are the only God who sacrificed Himself
For everyone in this world
Becoming the Lord of mukti
Becoming the eternal Being
To protect the bhaktas
You bestow your abode to them
Not changing the promise that
‘I will come’, is that God
One who will come for sure?
To take us back
Gurukulam, 25-09-2012,
One beauty of the Good News is that there is no pre-requirement whatsoever for God to save us. Similarly once we become His bhakta there should not be any discrimination based on anything—birth, race, language, status etc. However the body of the Lord failed in this idealism at universal level all through the world. In this respect the gospel brings regeneration and not mere reformation. Dr. Radhakrishnan well said that John the Baptist was a reformer whereas Muktinath is a regenerator.
Adding to this my view is that a reformer can re-introduce some old values giving new interpretation according to the need of any new context. Whereas a regenerator introduces new values which are not there in a given worldview. Of course many Hindus can claim that such idealism is there in the Hindu worldview; however people failed to implement it in real life. At least in my case, not discriminating against any person based on anything is the regeneration that I experienced in my life.
One time I was going from Madhubani to Jhanjharpur. At Sakari I have to catch the local transport. It was a hot summer and I didn’t take water with me. So I approached a tea shop and asked for some water to drink. Then the owner said, ‘Maharaj (that is the way most of the North Indians will address a sannyasi) ham miyahai (I am a Muslim)’. Because a Hindu sanyasi won’t accept even water from a Muslim. In response I said with a smile, ‘no problem. You are a fellow human being like me’.
At Sudhai, Naval is my shishya. His close friend was Mustaffa who is also a butcher. When I get down on the main road to go to Naval’s village, he will come and bow before me. One time, the Naval invited Mustafa for a meal when I visited his village. When the meal time came, they served the food inside the house for me but they served food to Mustafa outside the house in the veranda. When I objected to this as Mustafa was invited to dine with me, either he should be invited inside the house or I will sit with him outside in the veranda. For this Naval said, as per the rule of the village he cannot feed Mustafa inside his house. Then I sat with Mustafa outside in the veranda and happily took the meal. This moved Mustafa very deeply.
Similarly Naval was a chronic leprosy patient. He can walk only with some support and always use a cycle to go around. One time when the cycle got repaired, I took him by putting his hand on my shoulder and keeping my hand around his waist to help him to walk to the place where we arranged the sat-sangh and many in the village saw this with dismay. [Now Navalji passed away]
I can mention so many such incidents, particularly my attitude with non-Indians. Though I have my own reservations about non-Indians, particularly White people, still the Lord helped me to overcome that attitude and accept them as they are. I can give you several incidents from my life. But there is no need for it at present. Maybe in some other place I might share them. But the Lord helped me to overcome so many prejudices which I had before and to accept others as they are.
### The following point is not posted in the Blog which was posted in the old blog:
The same is the case with non-Indians. I never liked to talk to them or allow them to touch me before I became a bhakta of the Lord. In fact in those days we didn’t have acquaintance with many non-Indians in our society. Even after becoming a bhakta of the Lord, I kept some distance from them.
Few incidents are worth sharing here. This happened back in 1981 when I was studying in the Bible Institute. In one big camp I was looking at the books in a book stall, as I always like to buy books. When I saw a good book, I asked about the price. But as it was beyond my source to buy it I put it back. One person standing behind me said, ‘if you don’t mind, I can buy that for you’. When I turned back I saw one tall White man. But abruptly I said, ‘No. Thank you’ and walked away. As it was an E.U. All India conference he came there to participate in it. When he saw my dress which was different from others, he enquired about me and wanted to talk to me. But I never gave him a chance and ran away from him.
This one is very humorous. As we used to go for weekly outreach to the villages, one time one White man was sent along with our team for the out-reach work. (As I was a student and brand new in the Lord I cannot say anything about it and it is a well-known fact that that Institute was supported by World Vision). When we were returning in the evening by the jeep, the White man requested to stop as he wanted to release himself because of some stomach upset. As I was the only person in the team who could talk English he always sat next to me to talk. When he went to a hiding place, I walked some distance and managed to get some water for him to wash. Then standing at a distance calling him I said that I keep the water there. But in response he said, ‘no need. I have my paper’. That is all. When he returned back, I refused to sit next to him and said in Tamil to other students, ‘what kind of people they are who use paper to clean like the gypsies do in a few place’. The one student who knows a bit about them said that it is not like any waste paper but a kind of special paper which they keep for that purpose and they never use water to clean’. That is all, I refused to talk to him further and never allowed him to sit next to me. Later in my life, I always kept a roll of tissue paper for emergency purposes and it helped me on several occasions not only for me but also to help others. One time when I was returning back from Pune to Bangalore in a private bus, we stopped in a motel for a break. That time few young ladies and boys wanted to use the toilet. But there was no water and it was an emergency for them. Then opening my hand bag I gave the tissue paper roll. With much surprise one young girl said, ‘see we are living in the city and working but we don’t carry tissue paper for our travel. Whereas this swamiji is keeping it with him.’ And everyone clapped their hands and laughed.
Finally, when I was about to shift from Sat-tal ashram to stay a few months at Delhi Brotherhood house for my personal studies, I planned to travel by bus. But due to some strike there was no bus from Khatgodam to Delhi and I returned back to Sat-tal ashram with my luggage. That time one Norwegian couple with their two teenage boys came for vacation and the next day they had to leave for Delhi. So I requested them to phone the Brotherhood house to communicate my delay in arriving there. But the husband, after talking with his wife in Norwegian language said, if I have less language he can give a left to me to Delhi in his car. But I said that I don’t want to give him trouble. Later that evening I said to one of the aunties who loved me as their own son, ‘they are the last person on earth with whom I would like to spend even one evening.’ Irritated by my remark and also knowing my attitude towards non-Indian she rebuked me and said that even after following the Lord for so many years (this happened in 1990) you didn’t change. Learn to accept others as they are’. And she insisted that I go with them. As already I vacated my room, there was no other option left with me.
Then the next day I joined them but I sat quietly at the back seat between the two boys. Most of my response was just some ‘yes’ or ‘no’. Then before reaching Delhi around 100 kms the car stopped due to technical problems and the husband cannot fix it. On seeing the problem one Sikh stopped and tried to help—who is a car mechanic, but he too cannot fix it. Then he came forward to give a lift to one. Then his wife along with one boy left for Delhi and till the alternative car arrived from the Norwegian embassy I was forced to spend a few hours with them. There slowly I realized how I am wrong in my prejudice as Alf was very humble and a born again believer showed much interest to know more about it. As the car came a bit late, I couldnot go to the Brotherhood house late as we reached Delhi after 11.00. So Alf requested me to come and stay with them that evening. In response, I said, ‘yesterday evening I said to the aunty that you will be the last person on earth with whom I would even spend the evening when you come forward to give me a lift to Delhi. But God made me stay with you.’. Then we became very good friends. To our surprise the repair in the car was minor and there was extra spare in the car itself to fix that problem as such cars were very few in India that time. But Alf forgot to note it. However God used that repair and Alf’s failure to find that spare to change my attitude towards non-Indians. Though I changed my prejudice towards them, yet when it comes to my attitude towards the Americans they faced a tough time with me and Rick knows that struggle much in his early day friendship with me.
Though now I have changed my view towards individual Americans, yet my view about the American Government for their Self-created post as the World Police is too much for me and in this respect even God cannot change me. In the past when the Indian government entered an agreement with America (GATT) General Agreement on Trade and Tariff, I said, ‘actually GATT is “ GREAT AMERICAN’S TRADE TRICKS’ to cheat us. Now the only secular American who earned my respect is Edward Snowdon and I wish many more Snowdowns could come out to melt the snow of American hegemony to expose their true colour.
When I write such strong words against the American government. I am not venturing out my anger against the American public. At least for me this is righteous indignation on my part against their world policy. Anyhow God helped me to work out several of my prejudices against people based on birth, language, religion, status etc.
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