Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Maadesikaya nama:
Glorious Gateways
Have you ever thought about Gates or Doors? This may appear to be a
silly question?for, what is so significant about these? They are,
after all, mere entrances and exits through which you pass, to get in
to or out of homes or offices. What could possibly be remarkable
about such openings? Such thoughts do run through your mind, when the
subject is broached. However, deeper reflections, especially with the
aid of the Scripture, reveal to you such a wealth of information
about these innocuous gates and doors, that you are indeed surprised
that so much should have been said about such humble objects.
This being the month of Margazhi and the season for entering the
Paramapada Vaasal at temples, let us start with Tiruppavai and its
several mentions about doors. `Manik kadavam taal tiravaai', plead
the Gopis standing outside the house of a lazy girl, who cherishes
her beauty sleep and prefers it to Bhagavat anubhavam. The residents
of Gokulam are so rich (`seer malgum Aayppaadi') that the houses of
even ordinary cowherds are adorned with doors studded with gems and
precious stones?`Manik kadavam'. The brilliance of these gems is so
blinding that those standing outside, who would normally have let
themselves in through the doors, are unable to find the entrance and
have to ask the sleepy occupant to come and open the entrance?
`Maanikkangalin oliyaale taal terigiradillai, neeye tiravaai
engiraargal' Further, the entire palatial home is so gem-studded and
effulgent, that the visitors are unable to identify exactly where the
wall ends and where the door is inset. The house is a `Thoo mani
maadam' and the door too a `Manik kadavam', making it difficult to
identify the location of the latter.
The words `Manik kadavam' can also be construed to mean doors adorned
with bells. Even today, we find temple doors hung with bells, which
emit sweet chimes whenever they are opened or closed. Additionally,
devotees too ring these bells whenever they pass in or out of temple
doors, perhaps marking their attendance and drawing the Lord's
attention to their presence. One wonders whether the present day
Calling Bells at house entrances have evolved from these belled doors!
If the houses of even ordinary Gopis are so brilliant and beautiful,
need we say anything about the doors at the palace of Nandagopa,
their Chieftain? His palatial residence too is adorned with beautiful
doors, studded with the most precious of dazzling diamonds. The doors
are further decorated with flags and festoons fluttering gaily in the
wind?`Kodi tondrum torana vaayil'. Visitors to Nandagopa's residence
pause for long at these doors, mesmerized by their magnificence and
unable to proceed further. We are told that the doors at Nandagopa's
palace monopolize visitors' attention, preventing them from going
inside. And once they get over their obsession with these dazzling
doors and manage to get in, then the infinitely greater attraction of
Sri Krishna seated inside makes it impossible for them to tear
themselves away even after any length of time. Thus, those who are
outside find it difficult to get in due to the mesmerizing doors,
while those who are inside are unable to get out, as kutty Kanna's
beauty doesn't release them from its grip.
It is interesting to note that Sri Tirumangai Mannan too comments
about the compelling beauty of doors, which prevents people from
proceeding beyond them, despite the knowledge of an infinitely
greater treat awaiting them inside. The doors of Tirunarayur
Emperuman's abode are so splendorous that it is with very great
difficulty that Parakaala Naayaki tears herself away from them, to be
greeted by the glorious sight of the Lord inside?`Ponniyalum maada
kavaatam kadandu pukku'. `Puguvaarai tan azhagaale kaal kattum
kadavu' says Sri Periyavaacchaan Pillai, commenting on these doors.
These are no ordinary doors, insentient and lifeless?they are full of
intense love for Krishna?`Nesa nilai kadavam'. Due to their
passionate protectiveness, the doors stand steadfast, denying
admittance to those whom they suspect even slightly of dubious
intentions towards Sri Krishna. And for those who are inclined to
scoff at the idea of insentient objects like doors having Nesam or
love for Krishna, I would only recount to them the behaviour of the
sturdy doors at Kamsa's prison, on the stormy night of Krishna's
birth. These tall and strong doors, reinforced with steel chains,
just flew apart on their own accord, when Sri Vasudeva appeared,
bearing in his hands the magnificent baby.
If the doors of the Lord's earthly abodes are themselves so
magnificent, our imagination baulks at the thought of how beautiful
they must be in His eternal residence, Sri Vaikunttam. The gates of
Paradise are so exalted that getting past them is impossible for even
accomplished souls like Brahma, Rudra and Indra, says Sri Kulasekhara
Perumal?
`Pinnitta sadayaanum Piramanum Indiranum
Tunnittu pugal ariya Vaikuntta neel vaasal'
Admittance to these gates is restricted to those who perform
Saranagati and surrender themselves heart and soul to Emperuman ?none
else, however illustrious he is, is let in the glorious gates.
Another meaning too can be attached to these beautiful lines of
Perumal Tirumozhi, from the context. Speaking of the glory of
Tirumalai, Azhwar articulates his ardent wish to perform some
intimate kainkaryam or other to Srinivasa. Azhwar finds the crowd of
devotees at Tirumala awaiting the Lord's audience so huge (even in
those days) that even exalted entities like Siva and Brahma are
caught up in the crowd, are pushed and pummelled and find it
difficult to get past the imposing gates to the Lord's sanctorum.
And the reason for such illustrious personages failing to gain
admittance to the doors of Paradise? This is outlined by Sri
Bhootatazhwar in his second Tiruvandadi. To reach and get into the
glorious gates of Sri Vaikunttam, one must first surmount the dense
undergrowth of Samsaaram. This, Azhwar avers, is possible only for
those with the firm conviction that the Lord Himself is both the goal
be attained and the strategy therefor?He is the Upaayam as well as
the Upeyam?
`Tirambittru ini arinden ten Arangattu endai
Tirambaa vazhi selvaarkku allaal?tirambaar
Chedi narakai neekki taam selvadan mun vaanor
Kadi nagar vaasal kadavu'
Sri Peyazhwar speaks about an entirely different type of door?one
that is aimed at keeping in check our five faculties, which are
always rearing to escape our control and indulge themselves in
puerile pleasures. Azhwar tells us that we should erect such a strong
door in our minds, that keeps the senses imprisoned, preventing them
from escaping and running riot. Only such a door, which acts as an
effective check on the faculties, would enable us to realize the
Lord, says Azhwar. And such a door would predictably have as its
bolts nothing other than Wisdom or Gnaanam.
Here is Azhwar's thought-provoking pasuram?
`Arivu ennum taal koluvi, iympulanum tammil
Serivu ennum tin kadavam semmi?marai endrum
Nangu odi nangu unarvaar kaanbare naal torum
Painkota vannar padi'
The Shruti speaks about a wonderful building?one with no less than
nine doors. `'Ashtaa chakraa nava dvaaraa, Devaanaam poo: Ayodhya'
says the Taitthireeya Aaranyakam, describing this edifice. This
concept finds mention in the Svetaasvataropanishad too?`Nava dvaare
pure dehi hamso lolaayate bahi:'. Sri Kalian too speaks about this
beautiful but perishable structure with nine doors?`onbadu vaasal
taanudai kurambai'. The Bhagavat Gita contains a verbatim version of
the Upanishadic phrase?`nava dvaare pure dehee naiva kurvan na
kaarayan'. All these texts speak of none other than our physical
body, with two eyes, two ears, two nostrils, a mouth and two
excretory organs, accounting in all for nine gates.
Going back to divine gates, would you be surprised to know that the
Sun and the Moon represent giant gateways? Yes, the king of the day
and the queen of the night do form gateways to the worlds above, says
the Mahabharata. It is through Sun that we have to travel, if we are
destined for higher worlds like Sri Vaikunttam. This is known as the
Deva Yaanam or the Divine Route, to which the Sun forms the glorious
gateway. This is borne out by the Mundakopanishad text, `Soorya
dvaarena te Viraja prayaanti'. Sri Tirumangai Mannan too
avers, `Teraar nirai kadiron manadalattai keendu pukku'. And there is
the Mahabharata sloka which confirms, `Ayam sa deva yaanaanaam Adityo
dvaaram uchyate'. And complementarily, the Moon too is said to be a
gateway, to the Pitru Yaanam or the ancestral path. However, those
who traverse this gateway are destined to come back to the Earth, to
be reborn into this Samsaaram?`Ayam sa Pitru Yaanaanaam Chandrama
dvaaram uchyate'.
Thus, the Moon forms the entrance to the lower worlds, which afford
us fruits commensurate with our baggage of Karma and once these are
worked off, push us back into the mundane morass.
The gates to SriVaikunttam, as indicated above, are magnificent
beyond measure, are adorned with the most precious of divine diamonds
and are long and broad?`Vaikuntta neel vaasal'. And these divine
gates are guarded zealously by exalted gatekeepers by name Indra and
Prajapati?`Indra Prajapatee dvaara gopou' says the Kousheetaki
Upanishad. The inner doors of Paramapadam are guarded by
Dvaarapaalakaas, eight pairs of them stationed at each of the eight
glorious gates?
Chanda and Prachanda, Bhadra and Subhadra, Jaya and Vijaya, Dhaata
and Vidhaata, Kumuda and Kumudaaksha, Pundareeka and Vamana,
Shankukarna and Sarpanetra, Sumukha and Supratishtita. According to
the Cchandogyopanishad, there are five gates to the Lords abode and
each of these gates is guarded by a Brahmapurusha of considerable
accomplishment?`Te vaa ete pancha Bramapurusha: svargasya dvaarapaa:'
The Kaataka Prasnam too confirms that Svarga lokam has five entry
points?`Taa vaa etaa: pancha svargasya lokasya dvaara:'. However, the
guards at these doors differ from those stated in the Upanishad?
Kaatakam tells us symbolically that the first door is guarded by
Penance (Tapas), the second by Shraddha, the third by Satyam, the
fourth by the Mind and the last by Charanam. A different version,
again allegorical, is available in the Mahopanishad as to the
Dvaarapaalakas of Moksham?
`Moksha dvaare Dvaara paala: chatvaara: parikeertita:
Samo Vichaara: Santosha: chaturtha: Saadhu sangama:'
(In the aforesaid texts, the words Svargam and Moksham have been used
interchangeably, according to commentators)
Normally, all of us enter others' houses through the front gate and
doors. However, Shastras have a rather strange prescription in this
regard. We are told that we should enter into the homes of friends
and well-wishers only, through the doors. The houses of enemies and
those who are unfavourably inclined towards us should not be entered
through the gates. The Mahabharata is quite categorical about this?
`Advaarena ripo: geham dvaarena suhrido griham
Pravisanti sadaa santa: dvaaram no varjitam tata:'
We find Sri Hanuman following this Shastraic dictum, while entering
Lanka. Though he had scored a victory over the awesome Lankini
standing guard at the entrance and could very well have entered
through the main doors of the Lankan fort, he preferred to jump over
the ramparts?`Advaarena mahaa baahu: praakaaram abhi pupluve' .
We find temple doors these days becoming the favourite abode of
beggars and others of similar persuasion. However, the Bhaagavatas of
Srirangam are so enamoured of Rangaraja, that they are loathe to
going home even after the gates of the Sanctorum are shut for the
day, and keep haunting the doorsteps of the Sannidhi. These Mahatmas
spurn all mundane associations and avocations and make the doors of
Srirangam temple their permanent abode, considering the Lord their
all, having surrendered themselves heart and soul to Him and ridden
themselves of all pride and possessiveness. And it is these
apparently lazy people, (who hardly stir from His door steps), whom
Sri Ranganatha likes most, says Sri Tondaradippodi Azhwar ?`nin kadai
talai irundu vaazum sombarai ugatti polum soozh punal Arangattane!'
And now to conclude, all the aforesaid would have convinced us that
doors and gates are not mere trivial objects intended to cover an
entrance, but are indeed sentinels of significance, whom we can
afford to ignore only at the peril that Hiranyakasipu exposed himself
to, by doubting the capacity of a pillar to be the Lord's abode.
Srimate Sri LakshmiNrisima divya paduka sevaka SrivanSatakopa Sri
Narayana Yatindra Mahadesikaya nama:
dasan, sadagopan
Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Maadesikaya nama:
Glorious Gateways
Have you ever thought about Gates or Doors? This may appear to be a
silly question?for, what is so significant about these? They are,
after all, mere entrances and exits through which you pass, to get in
to or out of homes or offices. What could possibly be remarkable
about such openings? Such thoughts do run through your mind, when the
subject is broached. However, deeper reflections, especially with the
aid of the Scripture, reveal to you such a wealth of information
about these innocuous gates and doors, that you are indeed surprised
that so much should have been said about such humble objects.
This being the month of Margazhi and the season for entering the
Paramapada Vaasal at temples, let us start with Tiruppavai and its
several mentions about doors. `Manik kadavam taal tiravaai', plead
the Gopis standing outside the house of a lazy girl, who cherishes
her beauty sleep and prefers it to Bhagavat anubhavam. The residents
of Gokulam are so rich (`seer malgum Aayppaadi') that the houses of
even ordinary cowherds are adorned with doors studded with gems and
precious stones?`Manik kadavam'. The brilliance of these gems is so
blinding that those standing outside, who would normally have let
themselves in through the doors, are unable to find the entrance and
have to ask the sleepy occupant to come and open the entrance?
`Maanikkangalin oliyaale taal terigiradillai, neeye tiravaai
engiraargal' Further, the entire palatial home is so gem-studded and
effulgent, that the visitors are unable to identify exactly where the
wall ends and where the door is inset. The house is a `Thoo mani
maadam' and the door too a `Manik kadavam', making it difficult to
identify the location of the latter.
The words `Manik kadavam' can also be construed to mean doors adorned
with bells. Even today, we find temple doors hung with bells, which
emit sweet chimes whenever they are opened or closed. Additionally,
devotees too ring these bells whenever they pass in or out of temple
doors, perhaps marking their attendance and drawing the Lord's
attention to their presence. One wonders whether the present day
Calling Bells at house entrances have evolved from these belled doors!
If the houses of even ordinary Gopis are so brilliant and beautiful,
need we say anything about the doors at the palace of Nandagopa,
their Chieftain? His palatial residence too is adorned with beautiful
doors, studded with the most precious of dazzling diamonds. The doors
are further decorated with flags and festoons fluttering gaily in the
wind?`Kodi tondrum torana vaayil'. Visitors to Nandagopa's residence
pause for long at these doors, mesmerized by their magnificence and
unable to proceed further. We are told that the doors at Nandagopa's
palace monopolize visitors' attention, preventing them from going
inside. And once they get over their obsession with these dazzling
doors and manage to get in, then the infinitely greater attraction of
Sri Krishna seated inside makes it impossible for them to tear
themselves away even after any length of time. Thus, those who are
outside find it difficult to get in due to the mesmerizing doors,
while those who are inside are unable to get out, as kutty Kanna's
beauty doesn't release them from its grip.
It is interesting to note that Sri Tirumangai Mannan too comments
about the compelling beauty of doors, which prevents people from
proceeding beyond them, despite the knowledge of an infinitely
greater treat awaiting them inside. The doors of Tirunarayur
Emperuman's abode are so splendorous that it is with very great
difficulty that Parakaala Naayaki tears herself away from them, to be
greeted by the glorious sight of the Lord inside?`Ponniyalum maada
kavaatam kadandu pukku'. `Puguvaarai tan azhagaale kaal kattum
kadavu' says Sri Periyavaacchaan Pillai, commenting on these doors.
These are no ordinary doors, insentient and lifeless?they are full of
intense love for Krishna?`Nesa nilai kadavam'. Due to their
passionate protectiveness, the doors stand steadfast, denying
admittance to those whom they suspect even slightly of dubious
intentions towards Sri Krishna. And for those who are inclined to
scoff at the idea of insentient objects like doors having Nesam or
love for Krishna, I would only recount to them the behaviour of the
sturdy doors at Kamsa's prison, on the stormy night of Krishna's
birth. These tall and strong doors, reinforced with steel chains,
just flew apart on their own accord, when Sri Vasudeva appeared,
bearing in his hands the magnificent baby.
If the doors of the Lord's earthly abodes are themselves so
magnificent, our imagination baulks at the thought of how beautiful
they must be in His eternal residence, Sri Vaikunttam. The gates of
Paradise are so exalted that getting past them is impossible for even
accomplished souls like Brahma, Rudra and Indra, says Sri Kulasekhara
Perumal?
`Pinnitta sadayaanum Piramanum Indiranum
Tunnittu pugal ariya Vaikuntta neel vaasal'
Admittance to these gates is restricted to those who perform
Saranagati and surrender themselves heart and soul to Emperuman ?none
else, however illustrious he is, is let in the glorious gates.
Another meaning too can be attached to these beautiful lines of
Perumal Tirumozhi, from the context. Speaking of the glory of
Tirumalai, Azhwar articulates his ardent wish to perform some
intimate kainkaryam or other to Srinivasa. Azhwar finds the crowd of
devotees at Tirumala awaiting the Lord's audience so huge (even in
those days) that even exalted entities like Siva and Brahma are
caught up in the crowd, are pushed and pummelled and find it
difficult to get past the imposing gates to the Lord's sanctorum.
And the reason for such illustrious personages failing to gain
admittance to the doors of Paradise? This is outlined by Sri
Bhootatazhwar in his second Tiruvandadi. To reach and get into the
glorious gates of Sri Vaikunttam, one must first surmount the dense
undergrowth of Samsaaram. This, Azhwar avers, is possible only for
those with the firm conviction that the Lord Himself is both the goal
be attained and the strategy therefor?He is the Upaayam as well as
the Upeyam?
`Tirambittru ini arinden ten Arangattu endai
Tirambaa vazhi selvaarkku allaal?tirambaar
Chedi narakai neekki taam selvadan mun vaanor
Kadi nagar vaasal kadavu'
Sri Peyazhwar speaks about an entirely different type of door?one
that is aimed at keeping in check our five faculties, which are
always rearing to escape our control and indulge themselves in
puerile pleasures. Azhwar tells us that we should erect such a strong
door in our minds, that keeps the senses imprisoned, preventing them
from escaping and running riot. Only such a door, which acts as an
effective check on the faculties, would enable us to realize the
Lord, says Azhwar. And such a door would predictably have as its
bolts nothing other than Wisdom or Gnaanam.
Here is Azhwar's thought-provoking pasuram?
`Arivu ennum taal koluvi, iympulanum tammil
Serivu ennum tin kadavam semmi?marai endrum
Nangu odi nangu unarvaar kaanbare naal torum
Painkota vannar padi'
The Shruti speaks about a wonderful building?one with no less than
nine doors. `'Ashtaa chakraa nava dvaaraa, Devaanaam poo: Ayodhya'
says the Taitthireeya Aaranyakam, describing this edifice. This
concept finds mention in the Svetaasvataropanishad too?`Nava dvaare
pure dehi hamso lolaayate bahi:'. Sri Kalian too speaks about this
beautiful but perishable structure with nine doors?`onbadu vaasal
taanudai kurambai'. The Bhagavat Gita contains a verbatim version of
the Upanishadic phrase?`nava dvaare pure dehee naiva kurvan na
kaarayan'. All these texts speak of none other than our physical
body, with two eyes, two ears, two nostrils, a mouth and two
excretory organs, accounting in all for nine gates.
Going back to divine gates, would you be surprised to know that the
Sun and the Moon represent giant gateways? Yes, the king of the day
and the queen of the night do form gateways to the worlds above, says
the Mahabharata. It is through Sun that we have to travel, if we are
destined for higher worlds like Sri Vaikunttam. This is known as the
Deva Yaanam or the Divine Route, to which the Sun forms the glorious
gateway. This is borne out by the Mundakopanishad text, `Soorya
dvaarena te Viraja prayaanti'. Sri Tirumangai Mannan too
avers, `Teraar nirai kadiron manadalattai keendu pukku'. And there is
the Mahabharata sloka which confirms, `Ayam sa deva yaanaanaam Adityo
dvaaram uchyate'. And complementarily, the Moon too is said to be a
gateway, to the Pitru Yaanam or the ancestral path. However, those
who traverse this gateway are destined to come back to the Earth, to
be reborn into this Samsaaram?`Ayam sa Pitru Yaanaanaam Chandrama
dvaaram uchyate'.
Thus, the Moon forms the entrance to the lower worlds, which afford
us fruits commensurate with our baggage of Karma and once these are
worked off, push us back into the mundane morass.
The gates to SriVaikunttam, as indicated above, are magnificent
beyond measure, are adorned with the most precious of divine diamonds
and are long and broad?`Vaikuntta neel vaasal'. And these divine
gates are guarded zealously by exalted gatekeepers by name Indra and
Prajapati?`Indra Prajapatee dvaara gopou' says the Kousheetaki
Upanishad. The inner doors of Paramapadam are guarded by
Dvaarapaalakaas, eight pairs of them stationed at each of the eight
glorious gates?
Chanda and Prachanda, Bhadra and Subhadra, Jaya and Vijaya, Dhaata
and Vidhaata, Kumuda and Kumudaaksha, Pundareeka and Vamana,
Shankukarna and Sarpanetra, Sumukha and Supratishtita. According to
the Cchandogyopanishad, there are five gates to the Lords abode and
each of these gates is guarded by a Brahmapurusha of considerable
accomplishment?`Te vaa ete pancha Bramapurusha: svargasya dvaarapaa:'
The Kaataka Prasnam too confirms that Svarga lokam has five entry
points?`Taa vaa etaa: pancha svargasya lokasya dvaara:'. However, the
guards at these doors differ from those stated in the Upanishad?
Kaatakam tells us symbolically that the first door is guarded by
Penance (Tapas), the second by Shraddha, the third by Satyam, the
fourth by the Mind and the last by Charanam. A different version,
again allegorical, is available in the Mahopanishad as to the
Dvaarapaalakas of Moksham?
`Moksha dvaare Dvaara paala: chatvaara: parikeertita:
Samo Vichaara: Santosha: chaturtha: Saadhu sangama:'
(In the aforesaid texts, the words Svargam and Moksham have been used
interchangeably, according to commentators)
Normally, all of us enter others' houses through the front gate and
doors. However, Shastras have a rather strange prescription in this
regard. We are told that we should enter into the homes of friends
and well-wishers only, through the doors. The houses of enemies and
those who are unfavourably inclined towards us should not be entered
through the gates. The Mahabharata is quite categorical about this?
`Advaarena ripo: geham dvaarena suhrido griham
Pravisanti sadaa santa: dvaaram no varjitam tata:'
We find Sri Hanuman following this Shastraic dictum, while entering
Lanka. Though he had scored a victory over the awesome Lankini
standing guard at the entrance and could very well have entered
through the main doors of the Lankan fort, he preferred to jump over
the ramparts?`Advaarena mahaa baahu: praakaaram abhi pupluve' .
We find temple doors these days becoming the favourite abode of
beggars and others of similar persuasion. However, the Bhaagavatas of
Srirangam are so enamoured of Rangaraja, that they are loathe to
going home even after the gates of the Sanctorum are shut for the
day, and keep haunting the doorsteps of the Sannidhi. These Mahatmas
spurn all mundane associations and avocations and make the doors of
Srirangam temple their permanent abode, considering the Lord their
all, having surrendered themselves heart and soul to Him and ridden
themselves of all pride and possessiveness. And it is these
apparently lazy people, (who hardly stir from His door steps), whom
Sri Ranganatha likes most, says Sri Tondaradippodi Azhwar ?`nin kadai
talai irundu vaazum sombarai ugatti polum soozh punal Arangattane!'
And now to conclude, all the aforesaid would have convinced us that
doors and gates are not mere trivial objects intended to cover an
entrance, but are indeed sentinels of significance, whom we can
afford to ignore only at the peril that Hiranyakasipu exposed himself
to, by doubting the capacity of a pillar to be the Lord's abode.
Srimate Sri LakshmiNrisima divya paduka sevaka SrivanSatakopa Sri
Narayana Yatindra Mahadesikaya nama:
dasan, sadagopan
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