Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:
Tiruppullaani
There is the sweet fragrance of Saranagati in the air. If you listen carefully,
the twittering birds on treetops appear to cry out, "Prapatti!" Prapatti!".
Every grain of sand inhabiting the place appears to bear mute testimony to the
divine drama enacted on the soil aeons ago, laying down Saranagati as the sole
strategy for achieving not only liberation, but of every possible desire that
can seize man. The unending waves in the ocean nearby do not roll or thunder,
but lap gently at the coastline, as if trying to find and touch the lotus feet
of the Model Man, who lay on the shores long ago. The waves return in
disappointment, unable to locate their refuge, but ever optimistic, they rush
towards the shore again, hopeful of finding Him sometime or the other.
There are 106 "Divya Desams" or temples on this earth, sanctified by the visits
of Azhwars. All of them are indeed branch offices of the Lord, opened for the
specific purpose of enticing and emancipating errant souls. Thus at every divya
desam, Emperuman awaits our arrival patiently, having spread the net far and
wide through His agents-- the Acharyas. Every divya desam is thus a dispenser
of that panacea, Saranagati.
Though this might be so, there is a particular divya desam that is known
specifically as "Saranagati Kshetram". It was this particular abode of the Lord
that was eyewitness to the great episode of Vibhishana Saranagati, which
Emperuman used as a vehicle to demonstrate the unfailing efficacy of Absolute
Surrender.
Having left Lanka and with it all his near and dear, untold riches and royal
privileges, Vibhishana fell at the Lord's lotus feet, on the shores opposite
Lanka. Those in the Vaanara sena justifiably doubted his motives in deserting
his blood brother and defecting to the enemy camp, especially on the eve of a
war. When Vibhishana started wondering when he had indeed made the right move,
it was Chakkravartthi Tirumagan who stepped in, convinced the antagonists that
those who surrendered-"Prapannaas"-- should be protected at all cost, even if
their conduct was suspect and even if they were the embodiment of evil-"dosho
yadyapi tasya syaat". It was at this divya ksetram that the Prince of Ayodhya
enunciated clearly His philosophy of protection to all those who surrendered,
irrespective of caste, creed, colour, race, merit or qualification. Whoever
says to the Lord with sincerity, "I am yours. Please save me", performing
Saranagati at His lotus feet, is entitled for emancipation, says Raghunandana,
in His famous pronunciation-
"Sakrit eva prapannaaya tavaaham asmi iti yaachate
Abhayam sarva bhootebhyo dadaami, etat vratam mama"
It is for this scintillating display of Saranagata Rakshanam that Sri Rama is
acclaimed till today, as the "Sarva avasttha sakrit prapanna janataa samrakshna
eka vratee".
And the place where it all happened is Tiruppullaani, situated on the
southernmost shores of India. The name has obviously evolved from "Pull anai"
or a bed of grass, referring to the Darbham which Sri Rama lay on ("tata:
saagara velaayaam darbhaan aasteerya Raghava:"), during His own ineffective
Saranagati addressed to the Samudra Raja, seeking the latter's cooperation in
building a bridge across the ocean to Lanka, for transporting men and materials
for war.
One might ask-if Saranagati is touted to be a fail-safe mechanism for achieving
one's desires, how come Sri Raghava's own effort (in surrendering to the
Samudra Raja) failed?
The answer is that Prapatti is a strategy to be adopted by a helpless person,
who has no other means of accomplishing his goal. "Aakinchanyam" or absolute
helplessness is thus an essential pre-requisite of Prapatti. Since the Prince
of Ayodhya could by no means be termed helpless, and was in fact the
all-powerful Parabrahmam, His Saranagati to the deity of the waters was doomed
to failure ab initio.
We thus find that Tiruppullaani was the stage on which the Lord enacted two
episodes of Saranagati, both intended to drive home to mortals the cardinal
principles and pre-requisites of Prapatti. It is thus Tiruppullani that showed
the rest of the world the real route to Liberation. When we realise that we are
actually standing on the shores where Sri Rama stood, that we are stepping on
the same sands that He lay down upon for three conseuctive days, the same beach
sanctified for posterity by the steps of Siriya Tiruvadi and countless Vaanara
Veeras, tears of devotion cloud our eyes and our mind cannot but re-enact the
glorious scenes on the sands that took place in Treta Yugam, but appear as real
today as they were then.
A short distance from the Sannidhi is the seashore where it all happened. And
it is this shore, from which the Rama Sethu, the bridge across the ocean to
Lanka, was built by that accomplished engineer, Nala, in just five days flat.
We are told that the Vanara veeras brought huge hills, tall trees, massive
boulders and rocks, wrote the Rama nama on them and threw them into the
waters-and they floated due to the glory of the divine name, adhering together
and forming a beautiful, sturdy and unprecedented bridge across the
unbridgeable ocean. Sri Valmiki is so taken up with the mind-boggling
logistics, superhuman effort and enormity of endeavour that went into the
project, that he enthuses over the Sethu time and again, calling it "Mahaa
Sethu", "Sreemaan" etc.
It is no small tribute to Tiruppullani that even the most insignificant of its
inhabitants, creatures like squirrels, rushed to participate in the kainkaryam
of Sethu bandhanam, by dipping their bodies in water, rolling in the sand and
shaking off the sand particles adhering to their bushy coats, in an endearing
effort at filling the ocean. Looking at the monkeys' efforts, the squirrels,
even though endowed with much less strength and size, participated in the
service to the best of their capabilities. Pleased at this endeavour, Sri Rama
is said to have caressed the squirrels' back, resulting in three lines that can
be witnessed on their backs even today. This is no old wives' tale and has the
sanctity of mention in Tirumaalai-recording the squirrel's contribution for
posterity, Sri Tondaradippodi says,
"Kurangugal malayai nookka, kulitthu taam purandu ittodi
taranga neer adaikkaluttra chalam ilaa anilum polen"
Though the term "Kulitthu" refers to the squirrels taking a dip in the ocean so
that sand would stick to their bodies, we cannot help but think that they might
have tried to purify themselves with Samudra snaanam, before participating in
Bhagavat Kainkaryam.
And if one needs proof positive that all this happened, that all this is not
merely another Stthala Puraanam concocted to confer greatness on the divya
desam, one just has to go out in the sea a little distance, to witness to one's
eye's content the remnants of the Rama Sethu. A couple of years ago, satellite
pictures taken by NASA of the USA were circulated on the web, confirming for
even the most die-hard doubters, the existence underwater of a bridge-like
structure linking the present day India and Lanka. That this bridge existed
seven hundred and odd years ago, is borne out by Swami Desikan's tribute to
this structure, in Sri Varadaraja Panchasat-
"Tam veekshya Sethum adhunaapi shareeravanta:
Sarve shadoormi bahulam jaladhim taranti"
Swami Desikan tells us that a mere sight of this glorious and sacred bridge
that Rama built, ensures our emancipation. The word "adhunaapi" conveys
wonderment at the Rama Sethu remaining visible to mortal eyes till date, even
after the passing of several Yugas. The glory of this immortal bridge is
chronicled by the great Venkataadhvari Kavi of Arasaanipalai, in his "Visva
Gunaadarsa Champoo", thus-
"Ya: puraa paapa dasakacchede saadhanataam gata:
Sa Sethu: na katham shakta: paapa panchaka bhanjane"
"When this Sethu was instrumental in the destruction of the ten heads of the
dreaded Ravana, what difficulty can it have it destroying our five types of
sins ("Pancha mahaa paatakam")? And the adage, "Tiru Anai kandaal aru vinai
agalum" confirms our conviction in the purificatory powers of this Sethu. Swami
Desikan is so impressed with the idea that he repeats it in Daya Satakam too-
"Vyabhajyata Sarit pati: sakrideva kshanaat tat kshanaat
prakrishta bahu paataka prasama hetunaa Setunaa"
The glories all our Acharyas and elders have attributed to the Sethu have their
origins in the Srimad Valmiki Ramayana Slokam, where Sri Rama, on his return
journey to Ayodhya in the Pushpaka vimaanam, points out to Sri Mythily the
beautiful bridge across the ocean built solely for Her rescue and remarks about
the holiness of the waters at the shores of Tiruppullaani-
"Etat tu drisyate teerttham saagarasya mahaatmana:
Sethu bandha iti khyaatam trilokyena abhipoojitam
Etat pavitram paramam mahaa paataka naasanam"
The reality and glory of the bridge that Rama built, is further borne out by
references in the Mahabharata. During his travels in the south, Sahadeva is
said to have met Vibheeshana and also had a darshan of the Rama Sethu, which
prompted in him thoughts of Rama's glory-
"Lankaam abhimukho Rajan! Samudram avalokayat..
.."Tatra drishtvaa Rama Sethum chintayaamaasa vikramam"
What about the Lord of this great divyadesam?
There appear to be quite a few contenders for the sobriquet "Periya Perumal".
This title is applied to Emperumans, mainly because Perumal (Chakravartthi
Tirumagan) is said to have worshipped them. First and foremost to come to our
thoughts at the mention of "Periya Perumal" is of course our Ranganatha, the
Kula Deivam of the Ikshvaaku Dynasty, whom Sri Rama worshipped along with His
Consort, on the day prior to His infructuous coronation-"Saha patnyaa
visalaakshyaa Narayanam upaagamat". The second claimant to the title is Sri
Nrisimha, whom Sri Rama is said to have worshipped at Ahobilam, en route to
Lanka.
You would be surprised to learn that there is a third "Periya Perumal" too, the
Adi Jagannatha Perumal of Tiruppullani. Prior to the battle with Ravana, Sri
Raghava is said to have paid obeisance to the Kalyana Jagannatha Perumal of
this divya desam and obtained a divine bow from Him, with which Ravana
samhaaram was carried out. That this Emperuman was in possession of and sported
a mighty bow, is borne out by Sri Tirumangai Mannan's mangalaasaasanam, calling
Him "Deiva Silayaar" (Silai=bow).
The Lord sits in the sanctum with His twin Consorts, one of His palms extended
in a protective pose ("Abhaya mudra"), while the other palm beckons to devotees
("Aahvaana Hastam") to come and seek refuge in His holy feet. The other two
hands at the back hold the Shankham and Chakram respectively. According to the
Stthala Puranam, Dasaratha Chakravartthi, apart from performing Putrakaameshti,
worshipped at this divya desam and it was Adi Jjagannatha Perumal who blessed
Him with progeny. (Sri Valmiki perhaps hints at Sri Raghava being an amsam of
Adi Jagannatha Perumal, when he says "Prodyamaane Jagannatham sarva loka
namaskritam", while recording Rama's birth.)
Those belonging to the school of Meemaamsa hold that Yagyas and Yagas are by
themselves productive and bestow the desired fruit on the performer. However,
Vedantis affirm that it is Isvara, pleased by the performance of these
sacrifices (which are only modes of worshipping Him) who confers the favours
sought on the devotees. Similarly, though Dasaratha performed Putrakaameshti,
it was Adi Jagannatha Perumal who actually blessed the Emperor with four
illustrious sons in His own mould.
If this Emperuman is reputed to be a "Varaprasaadi", we owe it in no small
measure to His Consort, Sri Padmaasani Taayaar, whose sannidhi is nearby. The
Divine Consort's compassionate countenance captures our hearts, with its
welcoming smile.
As we perform a pradikshinam, we come to the shrine of Sri Raghava, appearing
to us as He did to Vanara veeras aeons ago, recumbent on a bed of grass. In
this Sannidhi, however, the Prince of Ayodhya is seen lying on a snaky bed,
with Brahma seated on the lotus growing out of the Lord's navel-all of this
indicating that He is indeed the Parabrahmam, despite His protestations to the
contrary ("Aatmaanam maanusham manye"). Sri Hanuman is seen at the Lord's left
foot, in a posture of devotion. Unusually, a huge sword lies beside the Lord,
contrary to the popular perception that Emperuman's favourite weapon during the
Ramavatara was the Bow Kodandam. The Lord is seen in "Veera Sayanam", with his
right hand placed beneath His head as a pillow, and the left hand stretched
alongside.
This pose of the Lord brings to our mind the relative couplets from the Epic,
which prompt the conclusion that the Lord displayed four hands to those present
on the Tiruppullani beach, on that day in Treta Yuga. Describing Rama's supine
posture on a bed of darbham, Sri Valmiki says that He had His arms folded in
supplication ("anjali"). Simultaneously, one of His arms was placed behind His
head as pillow with another stretched out. Here is the relative sloka-
"tata: saagara velaayaam darbhaan aasteerya Raaghava:
anjalim praang mukha: kritvaa pratisisye mahodadhe:
"baahum bhujaga bhogaabham upadaaya ari soodana:"
Thus two of the arms were engaged in a gesture of supplication, with folded
palms beseeching the Samudra Raja to permit access, while another arm was
placed as a pillow behind the head. This definitely presupposes the existence
of four arms, since one cannot use two arms to perform the function of three.
It is thus clear that in this instance, Sri Rama must have displayed His
Paratvam (Supremacy) at Tiruppullani (with the four-armed posture.
Sri Vibheeshana stands as a sculpture just outside the sanctum sanctorum, the
embodiment of devotion, reminding the onlooker of the immeasurable fruits he
derived from his exemplary Saranagati at the Lord's lotus feet.
Two other worthies we see at this Sannidhi are Shuka and Saarana, ministers of
Ravana. These Rakshasas are despatched by Ravana for ascertaining the strengths
and weaknesses of Rama's army, but are caught immediately by Sri Rama's
sentinels, as they land on the beach. When they are brought to Rama's presence,
bound hand and foot and facing certain death at the hands of the enraged
vanaras, Rama intervenes and displays His strategic wisdom. He tells the spies
to have a good look at the army and advises Vibheeshana to take them on a
guided tour of the encampment, so that they could gain a true picture of the
army's invincible might and numerical superiority and report back to their
leader. And Rama's ploy pays off, when these Rakshasas return to Ravana with
glowing accounts of the opposing army, its numbers, the might of its
commanders, etc., fervently pleading with Ravana to return Sri Mythily to Rama
with honour and escape certain annihilation.
In turn, we reach the Sannidhi of Sri Pattabhirama, with Sri Sita and
Lakshmana, adorned in all their finery.
Unlike other Emperumans who have had to be content with a line or two, or at
best one pasuram, from an Azhwar, this divya desam can boast of no less than
twenty pasurams from the pen of Sri Tirumangai Mannan. Azhwar, floored by the
incredible handsomeness of this Emperuman, has donned the role of a girl
stricken with unbearable yearning for the Lord of Pullaani. Sri Kalian waxes
eloquent in portraying Pullani, with such enchanting phrases as--
"poovaar manam kamazhum Pullaani", "poru tiraigal pondu ulavu Pullaani",
"chezhum tadam poonjolai soozh Pullaani", "pon alarum punnai soozh Pullaani", "
Poonserundi pon soriyum Pullaani", "Punnai muttham pozhil soozhndu azhagaana
Pullaani" etc.
Indicating to us the extremely close association this divya desam has with
Saranagati, Sri Tirumangai Mannan punctuates most of his pasurams with the
phrase "tozhudum ezhu", signifying absolute surrender to this Emperuman. Apart
from Azhwars, the Adi Jagannatha Perumal and the Darbhasayana Rama have drawn
poetic tribute from a host of admirers, ancient and modern, as is evident from
several beautiful compositions like the "Pullai Andaadi", "Pullaani Maalai,
"Kadavu Tirattal Paattu", "Vaahana Maalai", "Vanna Viruttam", "Deiva Silayaan
Tiruppugazh", "Nalangu", "Tiruppullaani Nondi Naatakam", etc.
An account of Tiruppullaani would be definitely incomplete without a mention of
the Stthala Vriksham, the holy Peepal Tree that spreads its leafy branches over
the Darbhasayana Raman Sannidhi, in an effort to keep the Lord shaded from the
radiation of the overhead Sun. This is indeed a huge specimen, growing
vertically as well as horizontally, spreading its roots and branches far and
wide. In view of its phenomenal growth, this tree is acclaimed as "Valar
Arasu". A mere sight of this holy tree is reputed to cure us of incurable
diseases. Our reverence for the Vriksham multiplies manifold, when we learn
that it has officiated as arbiter, to determine the correctness of Vedic
intonation. We are told that Saraswati took birth on earth and begot a
scholarly son-Saarasvatan-who was well versed in the Vedas and other Shastras.
When a group of Vidvaans found fault with Saarasvata's intonation of the
Shruti, the latter appealed to Brahma for arbitration. Brahma, however,
directed the contending parties to the Asvattha Vriksham at Tiruppullani.
Saarasvata and the other Vidvans agreed that that version was correct, which
the tree heard with rapt attention, without even a movement of its leaves.
After hearing both parties, the Asvattha tree ruled in favour of Sarasvati's
son.
For those suffering from the heat and dust of Samsara as well as the overhead
Sun, the beautiful tank opposite the Sannidhi, pleasingly filled with cool
water, affords great relief. Known as the Chakkra Teertham, this tank is as
holy as the waters of the Sethu.
Abutting the holy tank is Swami Desikan Sannidhi, with palms folded in
supplication to his favourite deity-the Karunaa Kaakuttstha, the
Mahaaveera-whose praise he has sung with fervour in his innumerable
compositions. Quite an ancient shrine, lovingly looked after for centuries by
doting devotees, it now belongs to Srimad Andavan Ashramam. Sri Ahobila Matam
has a large and spacious Sannidhi for Sri LakshmiNrisimha, located very near
Adi Jagannatha Perumal Koil, with provision for accommodating Sevaartthis
visiting this divya desam. A new Vanamamalai Mutt too has come up adjacent to
the Sannidhi. All these institutions ensure that devotees who visit
Tiruppullani are assured of shelter and prasaadam.
Poorvacharyas like Sri Periya Nambi, Sri Bhashyakara, Sri Bhattar, Sri
Nanjeeyar, Swami Desikan and Sri Manavala Mamuni are reputed to have performed
mangalasasanam of this Emperuman. Sri Mamunigal is reported to have composed
the beautiful and extremely moving "Aarti Prabandam" at this divya desam, while
his Acharya and maternal uncle Sri Tiruvaimozhi Pillai was born at Sikkil
Kidaaram, near Tiruppullaani. The glories of this holy place are chronicled in
detail in nine chapters, in the "Bhuvana kosa varnanam" of the Aagneya Puranam.
The Tiruppullani temple has undergone renovation and Samprokshanam recently and
the Gopuram stands tall, beautiful and imposing, a majestic symbol worthy of
its Inner Dweller. The Shrine is under the administration of the Setupati
Samstthaanam, whose rulers have been devoted to the Lord and have performed
several kainkaryams, generation after generation. This dynasty is incidentally
reputed to have been founded by a warrior who was of assistance to Sri Rama and
was crowned by Him as ruler of the "Sethu Naadu". Figures of generations of
Setupatis adorn the prakaarams of the Sannidhi, their palms folded in devotion
to the Lord of Tiruppullani.
For the information of intending visitors eager to have a glimpse of this
wonderful Emperuman and to purify their bodies and souls through Sethu Snaanam,
Tiruppullani is a small village around 10 kilometres from Ramanathapuram, which
in turn is around two and a half hours from Madurai. The area is well connected
by road and rail, with all creature comforts. Till date, this divya desam is
thronged by devotees with varied wish lists ranging from progeny to
Paramapadam. Till some years back, we are told that Acharyas used to test the
conviction and spiritual strength of their Sishyas seeking Saranagati, by
advising them to perform Sethu Snaanam. Apart from being a powerful panacea for
all ills, this holy dip is specifically prescribed for ridding oneself of
impurities accruing from an overseas trip involving crossing of oceans,
officiating in the 11th and 12th day ceremonies following the passing away of a
Sri Vaishnava, etc.
Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Narayana
Yatindra Mahadesikaya nama:
dasan, sadagopan
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