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The Reformed Robinhood

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sadagopaniyengar • December 11, 2002 


                            
Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya Nama:

 

              The Reformed Robin hood

 

       Does the end justify the means? This has been a question, which has agitated the minds of scholars for long. If we consider the Socialistic pattern of government, we find that it believes in "robbing Peter to pay Paul", in imposing hefty taxes on the affluent to fund programmes for the upliftment of the poor. Some say that in the process of doing this, it reduces the rich to the level of the poor, instead of raising the latter to the level of the former. Be that as it may, we find that "equitable redistribution" of wealth has been the avowed objective of Socialist governments.

 

  Centuries before Socialism made its advent, one of the principal Azhwars, Sri Tirumangai Mannan, had practised this precept with distinction, and, in the process, ensured the emancipation of himself and countless others. Here are some of his experiences.

 

   At the instance of Sri Kumudavalli, with whom he wanted to plight his troth, Sri Neelan, the chieftain of AlinAdu, a revenue district under the Chozha Empire, undertook the acclaimed kainkaryam of feeding hordes of BhAgavatAs. Having spent all his accumulated fortune for the purpose, he began to run short of funds, and ultimately diverted government revenue for the tadeeya arAdhanam, resulting in his incurring the Emperor's displeasure. Due to persistent default in remitting tribute, he was imprisoned. The Lord, appearing in Azhwar's dreams, showed him the location of a hidden treasure, with which the latter paid off his dues to the Chozha emperor.

 

  However, this still left him without the wherewithal for his kainkaryam to the Lord's devotees. Propelled by the desire to continue tadeeya aradhanam and pushed to the wall by paucity of funds therefor, Azhwar started to acquire wealth from those unwilling to part with it, plundering the same from the idle rich and ensuring that Bhagavatas (who invariably possess no wealth other than their love for the Lord) did not go hungry. When a government does this, it is euphemistically termed as an "equitable redistribution of wealth". Swami Desikan was so hurt by the Azhwar's effort being equated with common robbery, that he wrote a spirited defence of the Azhwar, titled "sthEya avirOdham" (unfortunately unavailable now). There are even some reports that Azhwar plundered some Buddha vihArAs in Nagapattinam, (which had amassed wealth by dubious practices and by gaining government patronage) and used the proceeds for putting up a protective wall around the Srirangam temple. As he was prompted by the noble purpose of

 

  Came a day when the Lord decided to take matters in His hands, and assumed the garb of a wealthy merchant returning with his newly-wed wife and retinue, all carrying a fortune in jewels, gold coins, etc. Even in those days of primitive intelligence infrastructure, Azhwar appears to have been able to collect timely data on movement of convoys, manned by filthy-rich merchants, who had fattened themselves on the sweat and toil of the proletariat. In his attempts to ensure egalitarianism, the Azhwar had the invaluable assistance of a devoted band of disciples, named "ChAyai pidippAn" (one who could catch even shadows), "neer mEl nadappAn" etc.

 

  Neelan (as the Azhwar was know then) duly intercepted the Lord's convoy and stripped it of all its valuables. All that was left was the anklet worn by the Lord, which, try as he might, the Azhwar could not remove. Loathe to give up, as the anklet was of gold and could feed a family of bhagavatas for a week, Sri Kalian applied his teeth to the job of separating the anklet from the tiruvadi, and succeeded in his endeavour.

 

 In the process of biting off the anklet (or noopuram), the benevolent bandit's head came into accidental contact with the Lord's feet, something for which the whole devout world hankers, a distinction denied to even distinguished souls like Rudra and Brahma, who have sought the same in vain for innumerable millennia, something that has the effect of cleansing one of all sin and ensuring a place in paradise. Instantly, Sri Kalian was blessed with the bounty of Supreme Knowledge ("Mayarvara madi nalam").

 

 When he tried to walk away with the bundled jewels, Neelan found that he could not lift it, despite putting all his might to it. Convinced that this was the result of some magic perpetrated by the apparently gullible groom, Neelan drew his sword in anger and threatened the merchant to give up the mantra he had applied or to give up his life. Feigning terror, the Lord drew him near and whispered the AshtAkshara mantra in his ear.

 

When we come to think of it, there are several unorthodox features about this particular mantrOpadEsam.

 

We are supposed to propitiate the Acharya by prostrating at his feet, please him through personal service and beseech him to bless us with the mantra, as Sri Krishna tells Arjuna -

" tat viddhi pranipAtEna pariprasnEna sEvayA

  upadEkshyanti tE gnAnam GnAnina: tatva darsina:"

 

  Here, in the Azhwar's case, we have the devotee forcing the Acharya at sword-point to part with the mantra ("MAyOnai vAl valiAl mandiram koL Mangayar Kon"). And paradoxically enough, the Azwar is blessed with the mantra after robbing the Acharya blind, instead of propitiating him.

  There are three things sacred about any mantra-the Rishi, (who has discovered the mantra), "Cchandas (the metre to which the mantra is set) and the Deity in whose praise the mantra is uttered. In the case of the Ashtakshara, the Rishi is Narayana Himself, in His role as the Divine Teacher, residing eternally at BadarikAshramam and the devata, of course, is Sriman Narayana.

Thus it speaks volumes about the Azhwar's devotion that the exalted mantra was given to him by none other than the Lord Himself. And very few have the fortune of having the Divine Consort being present on the occasion of mantrOpadEsa- Azhwar had the additional bonus of the benign presence and participation of Piratti in the process of mantropadesa.

 

 And what did the mantra do for the warrior-turned -bandit?

 

 Exhibiting its true power, the Ashtakshara rid the Azhwar of the vestiges of agyAnam and made him burst into rapturous verse in praise of the Lord and His deovtees.

 

An analysis of this Azhwar's prabandas would lead one to the conclusion that here was a great soul equally facile with the pen as he was with the sword. Just as he was an avenging destroyer of the enemies of BhAgavatAs, he was equally a terror to man's internal enemies-viz., kAma, krOdhA, lObha, mOha, mata and mAtsarya.  A perusal of his prabandas would banish these predators from our heart and fill it with the light of true knowledge ("nejukku iruL kadi deepam"). Azhwar was also a virulent warrior with words, making several votaries of other misguided faiths bite dust- he was a spark to the rubbish heap of illogical arguments advanced by these people ("para samaya panju kanalin pori").

 

 Even if one were to ignore the spiritual content of these pasurams, their sheer literary value would ensure them an eternal place in the halls of literary fame. This Azhwar has not only employed a variety of metres to telling effect, but also woven beautiful garlands of verses with various types of poetry-"Aasu Kavi" (instant poetry, without the aid of elaborate preparatory work, akin to the "Paduka Sahasram" of Swami Desikan), "VisthAra Kavi" (elaborate poetry, leaving no nook or cranny of the subject untouched), "Madhura Kavi" (incredibly sweet verses with an undying appeal to the reader's heart) and "Chitra Kavi" (mastery over artistic embellishment and enchanting presentation). He is therefore known as "nAlu Kavi PerumAL". Azhwar's overwhelming scholarship in Tamizh and Sanskrit shines through in each and every verse, and he proudly calls himself a Tamizh scholar, first and foremost-"irum Tamizh nool pulavan". His "Tiruvezhukoottrirukkai" is a showcase piece of his poetical acumen, with the words formin

 

 Sri Tirumangai Mannan has the rare distinction of being the most prolific of Azhwars-of the total of 4000 and odd pasurams, he alone accounts for 1253, spread over six prabandas- the Peria Tirumozhi, the Peria Tirumadal, the Siriya Tirumadal, TirukkurumtAndakam, TirunedumtAndakam and the Tiruvezhukoottrirukkai. These six prabandas are said to resemble the six VedAngAs (Kalpam, JyOtisham, Cchandas, MimAmsa, Vyakaranam and Nyayam). Just as these Vedangas aid us in the learning, recitation and analysis of Veda vAkyAs, Sri Parakala's prabandas too form invaluable tools in divining the esoteric secrets of Tiruvaimozhi, Tiruviruttham, Periya TiruvandAdi and TiruvAsiriyam (representing the four Vedas) of Sri Nammazhwar.

 

 Another distinction this Azhwar can boast of is, having performed mangalasasanam of the maximum number of divyadesams-86 of the total of 108. The shrines visited by this Azhwar are spread over the length and breadth of our vast Bharata varsha, from BadarikAshramam and SAlagrAmam in the Himalayas to Tirukkurungudi down south. When we consider the difficulties that confront us even today in reaching some of these shrines, especially Salagaramam, etc., the inclement weather that prevails there all the year round, the practically insurmountable and inhospitable peaks and the bleak, uninviting and icy terrain, our hearts go out to this Azhwar who has traversed these divyadesams on foot, without any sort of creature comforts and braving all sorts of natural obstacles. This speaks volumes about the Azhwar's physical strength and mental courage, propelled solely by the thought of worshipping the Lord in all His abodes, however inaccessible and inhospitable they are. The difficulties Sri Parakala faced in this endea

 

 More than any other Azhwar's, Sri Parakala's songs are intended to inculcate and enhance the enjoyment of the Lord's arcchA forms at various divyadesams.  The recurring theme of this Azhwar's pasurams gives the lie to the notion that idol worship is for the immature, and is but a stepping-stone to contemplation of the formless Brahman ("PratimAsu aprabuddhAnAm, sarvatra samadarsinAm").   The capability of the Lord to bestow Moksha, in all His forms, whether it be Para, VyUha, Vibhava, antaryAmi or arcchA, is brought out time and again in these prabandas. If anything, the arcchA is superior to the other forms of the Lord, avers Tirumangai Mannan, making fun of people's propensity to even think of the distant and inaccessible ParamapadanAtan, when the arcchA murthy is awaiting devotees with outstretched hands in all temples, with the virtues of visibility, enjoyability, accessibility, etc.   "ErAr muyal vittu kAkkai pin pOvadhE!" wonders Azhwar, reflecting the aforesaid sentiments. Azhwar's passion for the ar

 

 The all-important concept of BhAgavata Seshatvam is also highlighted in several pasurams, and also by the Azhwar's conduct of going to extreme lengths to feed the Lord's devotees. "Matrum Or deivam uLadu endru iruppArOdu utrilEn, utradhum un adiyArkku adimai", says Azhwar, emphasizing the need for kainkaryam to the Lord's bhaktAs and by the same token, the imperative of having to stay away from those who do not accept Him as the Ultimate.

 

 Sri Tirumangai Mannan's magnum opus is hailed as "arivu tarum Peria Tirumozhi", as it is capable of bestowing on us true knowledge about ourselves, the Lord and the strategy we should adopt to reach Him. To emphasize the unique distinction of the author, Swami Desikan eulogizes him as "SarvEsvaran pakkalilE sarvArttha grahaNam paNNina Azhwar", highlighting the fact that it was the Lord Himself who was the Azhwar's Preceptor. Hence these Prabandas are to be venerated as the Lord's own. Similar to Sri Nammazhwar's works, Sri Kalian's too have vEda sAmyam, as is brought out by Sri Embar's Sreesookti-"Pongu pugazh Mangayar Kon eenda marai Ayiramum", while Sri Koorattazhwan describes Sri Peria Tirumozhi as "AraNa sAram".

 

 When Azhwar lists the offences he has been guilty of, it reads verily like our own private diary:

"KaLvan AnEn padiru seidiruppEn, kandavA tiritandEn"

 "SEmamE vENdi teevinai perukki terivaimAr uruvamE maruvi"

"VendriyE vENdi veezh porutku irangi vErkaNAr kalaviyE karudi"

"Iym pulan karudum karutthulE tiruttinEn manatthai" etc.

 

 Despite all these, if Azhwar was able to shake off all his failings in a trice and liberate himself, it speaks volumes about the efficacy of the Ashtakshara mantra, which he obtained from the Lord. Acknowledging its contribution to his reformation process, Azhwar proclaims time and again, "nalam tarum sollai nAn kaNdu koNdEn,

 Narayana ennum nAmam".

"nandru nAn uyya nAn kandukonden Narayana ennum namam" etc.

 Azhwar is very categorical in dispelling the misconception that the road to liberation is fraught with hard penance, involving diverse modes of physical and psychological hardship "oon vAda vAda uyir kAvalittu tAn vAda seyyum tavam seyya vENdA". When Paramapadam can be obtained for the asking from the arcchA murthy awaiting us in the neighbourhood temple, who would go the hard way, asks Azhwar.

True to this Azhwar's obsession with the Lord's arcchA tirumeni, his own (Azhwar's) vigraham is a treat to the eyes as his prabandas are to the ears.

 For readers who have not yet had the good fortune, adiyen would recommend their visiting the Azhwar's birthplace and feasting their eyes on the ethereal beauty and aesthetic perfection of Sri Tirumangai Mannan's arcchA form, and to gladden their souls by reciting or listening to the Divine Bard's ecstatic outpourings.

 

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya Nama:

Dasan, sadagopan.

 

 



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