Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:
Short and Sweet
"Kalou sankeertaya KEsavam" says a sloka, pointing out that what is
gained in other YugAs through elaborate YAgAs and YagyAs, through intensive
penance involving excruciating physical hardship ("oon vAda vAda uyir kAvalittu
tAn vAda seyyum tavam") or through devotion of an impossibly high order, can be
achieved easily during the Kali Yuga through the mere chanting of the Lord's
hallowed names. It is with this in mind that Mahrshis and Acharyas have
composed innumerable stotrAs incorporating these holy names, so that humanity
can redeem itself from its waywardness and strive for emancipation, by reciting
these paens of praise on Emperuman. It is for this reason again that the
Achamanam, which is an indispensable prerequisite of all vaidika karmAs as well
as a purificatory ritual, entails the utterance of fifteen of these sacrosanct
appellations, so that the intended KarmA is performed effectively and confers
on one the desired fruits. The efficacy of the Bhagavan nAmA needs hardly any
proof-but if proof were indeed required, we only have to look at the life
histories of BhAgavatAs like Droupati, ajAmiLa, GajEndrAzhwan, PrahlAda, Dhruva
and innumerable others, who have derived instant but everlasting benefits from
the utterance of the Lord's name.
When we explore the vast maze of the Lord's names, in search of one
we could choose for facile recitiation, we find ourselves bewildered by the
wide variety of nAmAs available. There are those extolled by the Shruti, those
chosen as favourites by Maharshis ("Rishibhi: pari geetAni"), those acclaimed
by Azhwars, those enumerated by the itihAsAs and PurANAs and so on. There are
simple ones like "GOpAla:" whose purport is easily comprehensible and complex
ones like the NArAyaNa nAma, on which volumes have been written detailing the
wealth of wisdom hidden in each of its syllables.
However, we of this jet age, characterised by paucity of time for
anything spiritually constructive and with the cropping up of innumerable
obstacles for the performance of even simple karmas like Sandhyavandanam
("shrEyAmsi bahu vighnAni"), would prefer for constant recitiation, a name of
the Lord which has full efficacy and potency, while at the same time being
Short and Sweet. This being the age of Fast Food and fast everything, in
devotion too we would prefer something brief but effective. Being VaidikAs
basically, we would also like the particular tirunAmam to be enshrined in the
Shruti, knowing fulwell that it is the ultimate recognition of legitimacy.
Being vortaries of Ubhaya VEdAnta, we would also like the nAmA to have the
stamp of approval of Azhwars ("sishta parigraham"). And being avowed Democrats,
we would like the name to be in popular parlance too, reflecting the choice of
the people. Not being scholars (speaking for people like myself), we would find
it best if the name is easy to pronounce, not some tongue-twister like
"PraNatArtiharavarada:". And last, we would like to adopt this nAmA for
pleasurable recitation, as a constant thread of consciousness running through
all our thoughts and actions, without being encumbered by the numerous
restrictions accompanying mantrAs like the ashtAksharam, the DvAdasAksharam or
the Shadaksharam. What we want is not a hallowed Mantra, but a sweet name for
experiencing personal bliss through constant contemplation.
After a prolonged but pleasurable search, we do come up with such a
tirunAmam, which suits all our requirements to a "T". Like a child scouring the
Departmental Store for a particular rare toy which it had seen with a
neighbourhood kid, we too emit a hoop of joy at the discovery of the nAma,
which we were in search of.
"Hari:" is one of those names of Emperuman, which sits short and sweet
on the tongue. Its single syllable makes it easy for pronunciation even by
children and those uninitiated in Sanskrit. And its very utterance produces an
extremely sweet sensation on the tongue, like sugar candy. Where other longer
Bhagavan nAmAs can be recited once, within the same span of time, this Hari
nAmA can be uttered thrice or more. If we accept that the recitation of a holy
name earns us merit and the more we do this the more merit we accumulate, then
the Hari nAmA is the obvious choice for us, letting us score fast through
greater recitation, due to its extremely short structure. It earns us a "sixer"
every time, where other tirunAmAs afford us mere measly "singles".
The Hari nAma has an extremely close and multi-faceted association with
the Shruti. In fact, all VEda pArAyaNam begins with this name of the
Lord-"Hari: Om"-and ends with it too. Anyone who recites the VEdAs,
irrespective of his sect or denomination, invariably commences the exercise
with the aforesaid prelude and concludes also with the same. Why should this be
so? When there are any number of deities and any number of their names, why
should the Shruti insist on being heralded by the Hari nAma in preference to
any other? In fact, when we look into the SamhitAs, we find that Agni and Indra
dominate, as far as frequency of reference is concerned. So why doesn't a Vedic
recital commence and conclude with a mention of those demigods?
Scholars say that matters mentioned in the beginning and the end ("upakramam
and upasamhAram") of any work, are a fair indication of the contents of the
same. If we take Srimad Ramayana for instance, it begins with the question of
Sri Valmiki about the possessor of certain auspicious attributes and Sri
Narada's identification of Sri Rama as such. The rest of the epic is but an
elaboration of the kalyANa guNAs of the Lord, which were indicated in the very
first Sarga. We find this to be so in other major works too. And the Shruti is
no exception, for when its recitation commences with the Hari nAmA and
concludes with the same, it is an extremely significant indication that the
contents too are but eulogies to the holy Hari, the various rituals described
therein being ways of His worship. Each individual word and syllable of the
Vedic lore is but a direct or indirect reference to this hallowed tirunAmam.
With so many dEvatAs around, why should the Shruti pay a special tribute to
this Hari, so much so that the entire body of Vedic Verses is one glorious and
continuous eulogy to Him? The reason is not far to seek, for it is the Lord who
has been of succour, whenever the Shruti has been in distress. When it was
stolen by Madhu and Kaitabha, it was Sri HayagrIva who battled with and
destroyed the demons and restored the VEda rAsis to BrahmA, so that the process
of Creation could continue uninterruptedly.
It is Sri Hari who brings forth Chaturmukha BrahmA at the beginning of every
creative process and endows him with Shroutic wisdom essential for the
performance of his task. The Shruti itself attests to this-
'YO BrahmANam vidadhAti poorvam, YO vai VEdAnscha prahiNOti tasmai".
It is the Lord who proudly proclaims His inalienable association with the
Shruti and asserts that it is He and He alone who forms the ultimate wisdom
which is to be garnered therefrom-"VEdaischa sarvam aham Eva vEdya:" And above
all, the Vedas, as the highest of PramANAs (sources of knowledge), have
necessarily to speak only about the Parabrahmam, the highest of all entities,
viz., Emperuman Sri Hari.
These are but a few samples of the multi-faceted and deep-rooted connection
the ParmAtma has with the Shruti, which is adequate reason for the latter to
begin and end with Hari nAma sankeertanam.
It's all very well to say that the Hari nAma is intoned at the commencement
and conclusion of VEda PArAyaNam-however, does the actual tirunAmam find
mention in the vast body of Vedic lore? For, if it forms a mere prelude,
without any specific reference to the same in the contents, the aforesaid
contentions cannot gain popular acceptance. The answer to this question is Yes,
for, how can the Veda ignore the holy name of the Lord, whose tiruvadi it
wears as a glittering and prized crown?
If one were to search for one Prasna (chapter) of the available eightytwo in
the Yajur VEda, which is of the extreme essence, the recital of which would
tantamount to a pArAyaNam of the entire body of Vedas, one would definitely
plump for the Third Prasna of the TaittirIya AraNyaka. It is this Prasna which
conclusively showcases to us the identity of the Paramapurusha, which it
doesn't often refer by name elsewhere. It is this Prasna which tells us who
exactly is the BrahmAm, the Sat, the AtmA etc., who is held out to be the
Supreme Being.
For, it is this Prasna which houses the Purusha SUkta, which in turn has been
acclaimed to be the essence of and the most significant part of the entire
Vedic wisdom-"VEdEshu Pourusham SUktam". Almost immediately after declaring
Sriman Narayana, with His Consorts Sree and Hree, as the Parama Purusha
("Hreescha tE LakshmIscha patnyou"), the AraNyaka pays a tribute to Hari-"Harim
harantam anuyanti dEvA:, Visvasya IsAnam vrishabham matInAm".
This mantra tells us that all the thirty-three crore and odd demigods follow,
worship and adulate Hari, the Destroyer ("harantam"). It is this Hari who is
held out to be the Lord of all Universe ("Visvasya IsAnam").
To expectant readers, this must come as indeed a disappointment, to learn that
the much-touted Hari is after all a Destroyer, with all the attendant stigmas.
Such an Emperuman can hardly endear Himself to us, when His principal function
is that of destruction. However, it is not for nothing that elders have time
and again emphasized that Veda vAkyas should be understood only with the aid of
explanations and clarifications provided by the Smritis, itihAsAs and PurANAs,
which collectively form the "UpabrhmaNA" for ascertaining the profound purport
of the Shruti.
"Hari: harati pApAni dushta chittai: api smrita:
anicchayApi samsprishtO dahati Eva hi PAvaka:"
It is this sloka which tells us that though Sri Hari is indeed a destroyer,
what He destroys is our accumulated baggage of misdeeds, our sins which are the
root cause of all suffering in this samsAra. It is to this Hari that Sri Andal
refers, when She assures us that all sins, past, present and future, would be
effectively annihilated like so much dust in a raging fire-"pOya pizhayum pugu
taruvAn nindranavum teeyinil doosAgum". Shastras tell us that the very
contemplation of the Lord is enough for us to become pure and rid of all stigma
accumulated over several lifetimes. And the Hari nAma has this cleansing
effect, whether or not one utters it with the full realisation of its potency,
says the aforesaid sloka, citing as example the fire which scorches one,
whether or not the victim has knowledge of its properties.
Not only does a VEda pArAyaNam commence with the Hari nAma, but the beginning
of every day should be with the same, say the Ahnika granthAs. It should be the
very first word we utter after waking up. Thus Hari nAma sankeertanam should be
our very first act every day, the mahA mantra to fortify us for the challenges
the day would hold. And it is to be uttered not once or twice, but seven
times-"Hari: iti saptakritva ucchArya"-- and in three groups of two each,
ending with a single utterance at the end-says Swami Desikan in Sri VaiNava
Dinachari-
"Vari iruL azhi vazhi manam varum uNarvodu
Karigiri maruviya Kariyavan adiyiNai
Parivodu paravu nal adiyavar pazhavurai
ariyari ariyari ariyari ariyE"
Here, the words "nal adiyavar pazha urai" are significant, for this brings out
the hoary tradition of reciting the Hari nAma immediately after waking up every
day. This is borne out also by Sri Andal's sreesookti-
"veLLatthu aravil tuyil amarnda vitthinai
uLlatthu koNdu munivargaLum yOgigaLum
meLLa ezhundu ari endra pEraravam
uLLam pugundu kuLirndElOr empAvAi"
It follows from the aforesaid that the daily Hari nAma sankeertanam should be
accompanied by contemplation of Hari too, in His primordial form of VyUha
VasudEva, in apparent slumber on the exquisite snake bed. And that this is the
practice of ancients and revered ones, is shown by the words, "munivargaLum
YOgigaLum'. The loud intonation of the Hari nAma, simultaneously by numerous
Rishis and yOgis, fills the entire area with a reasonant reverberation which is
at once pleasing to the ears and acts as an immediate cleansing agent for the
soul, relieving it of the heat and dust of SamsAra.
We have heard that we should remember the GajEndra MOksha episode,
immediately after waking from sleep. And we are told that simultaneously Hari
nAma sankeertanam should be made. Is there a connection, or is it just an
insignificant association?
Just as there have been numerous avatArAs of the Lord, in the form of Sri
Nrisimha, Sri Rama, Sri Krishna, etc., Sri Hari too is an avatara. The Lord, in
His infinite mercy, takes any number of avatArAs, of which ten have been
catalogued just as a sample, as the DasAvatArAs. There are many more, like the
HayagrIva, the Hamsa, etc., which do not figure in the ten, but are
nevertheless acknowledged and eulogised by the Scripture. That of Sri Hari too
is an avatAra, much glorified by Srimad BhAgavata PurANa, Azhwars and Acharyas.
Azhwars, especially, have lost themselves in the Soulabhyam, Rakshakatvam and
Paratvam displayed in this avatAra and the Divya Prabandas are replete with
references to the same.
The principal mission of this avatAra was the protection of beleagured
Gajendra, who, after battling valiantly with the crocodile (which grasped his
leg and tried to draw him into the pond, where the embattled elephant had gone
to pluck lotus flowers to offer to the Lord), threw up his mighty trunk in
despair and trumpeted loudly for all heavens to hear, seeking succour and a
Saviour. And in his hurry and desperation, the elephant forgot to mention the
ParamAtmA by name and just cried out "AdimoolamE!" (The Primordial Cause).
However, just as a letter addressed to the President of India reaches him
despite the lack of his name and address, Gajendra's appeal too went straight
to Emperuman, other lesser deities disowning the appellation and knowing not
what to do-
"nakra AkrAntE kareendrE mukiLita nayanE moola moola it kinnE
nAham nAham nachAham na cha bhavati puna: tAdrusO mAdrusEshu
ityEvam tyakta hastE sapati sura gaNE bhAva soonyE samastE
Moolam yat prAdurAseet sa disatu BhagavAn managaLam santatam na:"
The Lord, answering to the sobriquet "Adimoolam", rushed instantly to the
elephant's rescue, unmindful of His clothing being in disarray due to the
tearing haste He was in. And, though He was astride Garuda, the personification
of speed, the Lord's anxiety made Him spur the divine bird on, resulting in
indelible footmarks in the Bird's sides ("tvat anghri sammarddha kiNAnka
shObhinA"). It was as if the Lord was running, despite travelling on a winged
wonder that was VainatEya-"TArkshyam Aruhya dhAvan"
It is this episode, this avatara of the Lord as Sri Hari, that we are told to
remember and contemplate, immediately after getting up from bed every day,
along with Hari nAma sankeertanam, adhering to Sri Andal's dictum, "vAyinAl
pAdi manatthinAl chintikka".
This Hari avatAra has been the subject of many an ecstatic outpouring by
Azhwars. For instance, Sri Tondaradippodi marvels at the Lord's soulabhyam in
answering the call of a mere elephant, while exalted deities like BrahmA and
Rudra are not rewarded with the Lord's dharshan, even after aeons of penance
(laced, however, with ahamkra)--
"PeN ulAm sadayinAnum Piramanum unnai kANbAn
eNNilA oozhi oozhi tavam seidAr veLgi nirpa
viNNulAr viyappa vandu Anaikku andru aruLai eenda
KaNNarA! Unnai andrO kaLaikaNa karudumArE"
Thus the Hari nAma's efficacy is beyond description. If it is capable of
conferring divine protection on a mere dumb pachyderm, who could not even spell
out the nAmA with clarity, need we elaborate on its potency, when uttered with
full knowledge of its glory and with even a semblance of devotion? The mere
utterance of this tirunAmam confers upon the devotee such merit, as could be
earned through philanthropic acts of unimaginable dimensions, performed at
puNya kshEtrAs like VArANasI, KurukshEtram and NaimishAraNyam, says the
Scripture-
"VArANasyAm KurukshEtrE NaimishAraNya Eva cha
datttam syAt tEna yEnOktam Hari: iti akshara dvayam".
Thus Sri Hari appears to be a specialist in the destruction of our sins,
whether or not we utter His hallowed name with devotion. When Sri PeriyAzhwar
issues a clarion call to the Lord to rid us of the chronic and crippling malady
of SamsAra, it is perhaps to Sri Hari that he refers-"MaruttuvanAi nindra
MAmaNi vaNNA!". It is this holy Hari who appears to be the Divine Doctor, the
one physician whom we can trust to cure us of all physical and spiritual ills
that have plagued us for long. This is confirmed by Sage VyAsa-"oushadham
JAnhavI tOyam, vaidyO NArAyaNO Hari:".
And what does Dr. Sri Hari look like? Just as we think of Sri Rama always with
a bow at the ready, Sri Krishna with a flute in His hands, does Sri Hari have
some special features? Yes, says the following sloka, describing His glorious
form, resplendant with an arrow, a sceptre, the PAnchajanya shankha, the
magnificent bow SArnga, a KEtaya to ward off opponents' missiles and the
Magnificent Mace, KoumOdakI, with one palm held up in the comforting "abhaya
mudrA", promising protection to all those who approach-
"AbibhrANO rathAngam sharam asim abhayam shankha chApou sakEtou
Hastai: koumOdakIm apyavatu Hari: asou amhasAm samhatEr na:"
And it is to this Sri Hari that Sri Nammazhwar pays the ultimate tribute, in
the very last of his nectarine outpourings in Tiruvaimozhi-
"avA ara soozh ariyai ayanai aranai alattri
avA attru veedu pettra Kurugoor SatakOpan sonna"
This would appear to be a direct translation of the nArAyaNa anuvAka vAkya,
"sa BrahmA sa Shiva: sEndra: sOkshara: Parama svarAt", and, by implication,
shows up our Hari as the Parabrahmam. It is significant that while Sri
Nammazhwar begins his Prabandam with a generic appellation ("uyarvara uyar
nalam udayavan yavan avan...."), without indicating the tirunAmam of the Lord
of his choice, Azhwar shows his hand at the end with the mention of the Hari
nAma, indicating clearly who occupies his thoughts constantly.
Time to stop, says the page indicator, telling me that I am on the sixth page
and past the three-thousand-word mark. "Your title is again a misnomer, as the
article is neither short nor sweet!" observes my daughter, looking to its
length. It's no fault of mine, for, though the name is short and sweet, its
glories are innumerable and defy description.
Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana
Yatindra Mahadesikaya nama:
Dasan, sadagopan
[Non-text portions of this message have been removed]
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