This bhakthi, how it should be?
saivAstu me pada-prema-prouDhi-rasArdratA
drutataraM vAtAlayAdhIshvara,
prema-prouDhi-rasArdratA - such a prema should be there, it should be a firm prema. Such a prema rasam - ardram bhakthi for me as Krishna Guruvayurappa give unto me. Such a bhakthi is what I need. If such a bhakthi is there, jnana and vairagya will automatically come into being.
tvad-bhaktistu kathA-rasAmRita jharI,
how that bhakthi will be given by Sri Krishna? He will come around to make you sit, only by Krishnaanukoolam can you be sitting - maya anukooLena! I will be anukoolam (beneficial), whomsoever is in bhakthi with me, I will be beneficial to them.
When a boat is travelling in the river, only if there is wind will there be movement to reach the shore. With a boatman and the boat, can anyone reach the shore. Only if there is a anukoolam of wind, will that be possible. Bhagavan says you will get everything, but only if I am got then there will be that anukoolam - maya anukooLena. If I am beneficial to you, I will take you to the correct shore. Samsaram is a SaaGaram. In this, man is the boat and who is the boatman, its the Guru - Guru Karna DaraHa. Guru is the driver. Just like the wind, in this samsara giving you a nara sareeram (human body), a driver to drive you on the right path (Such a Guru), if I am beneficial to you (maya anukooLena), then what's the difficulty in you reaching the shore. You will easily then reach the shore.
Such a bhakthi (tvad-bhaktistu kathA-rasAmRita jharI), how this will be got (kathA-rasAmRita jharI nirmajjanena svayaM), bhagavan will be beneficial and and bring us in the company of the satsangham, make us beneficial enough to be able to listen to the bhagavat kathai. Then the bhakthi will come on its own. Will the bhakthi be brought from the store? Bhakthi will come on its own from the heart. The sadhanam (the cause) is satsangHam, what you will get by this satsangHam (kathA-rasAmRita jharI), Like a amritam (nectar), the Sri Krishna katha falls on the ears. When we sit for a few hours all are taapam (distress) is relieved and the cittam (mental condition) becomes clear. shushushubhis tat kshanat - in a second, Sri krishnan appears in the heart and once appeared won't leave, what then? appears and then stays in our heart forever. The difficulty is until we get the satsangHam. Once we get the satsangHam and listen to the bhagavatham, wherever they can roam and lie, that's left to bhagavan Sri krishna.
Wherever and in whatever situation the bhagavan Sri krishnan puts me, it is his choice, but one thing is the truth, I will not forget the satsangHam, nor my Gurunathar, nor the bhagavatham. From my tongue the word "Krishna Guruvayurappa", even you cannot remove from me, why, life is "jiviKa bhumiKa mamamstu" says Kulasekarazhwar.
Put me anywhere, any foreign place, any job, any life, any association, how you have kept me, what do I know about this, you only know. But only one thing I NEED MOST, wherever you take me and put me, in my mouth "Krishna" (Radhe Krishna!) must be there and in my heart there will be "smaranto rUpaM te varada kathayanto guNakathAH", your divya mangala roopam must be there. That bhagyam alone "you kindly give" is what the people who come to the satsangHam will bravely say and these people can never be changed.
Amongst the greatest of the great is Hiranyakashipu with superhuman strength, he had the capacity to change anything. But even he could not change prahlada, a 5 year old child. Hiranyakashipu changed the devas, rishis and the rishis never could utter narayana for many days, they are only uttering Hiranyakashipo Rakshamam!, all the devas are only performing anjali (salutation) to Hiranyakashipu only. But even then such a Hiranyakashipu could not change a small child prahlada. Amongst everyone the superhuman was Hiranyakashipu but prahlada was just a child, why - "tvad-bhaktistu", where did he hear the katha, from Narada, when they ask, when in the womb itself - "siddhyantI" comes on its own "swayamhi palaroopini" as said in the narada bhakthi sutras. Such a bhakthi is what bhattadri desired. Once such a bhakthi is obtained, then there will be no fear, sadness and all these fears come from one source - lack of bhakthi. Once such a poorna bhakthi is there, who can do anything to whom. Is not bhakthi a huge kingdom. Give me such a bhakthi and drown me in the ocean of bhajanamrutham, prays bhattadri. In many such ways in the narayaneeyam does bhattadri pray.
Srimad Bhagavatham saaram is extracted and given to us in the narayaneeyam by bhattadri. Tells about the bhagavatha dharmam. Tells about the leelas of the bhagavan. krishna leelais is told in great splendor. Narayaneeyam is an nibhanda grantham ('sharing') of the Srimad bhagavatham. Bhagavatha grantham is condensed and shared in the narayaneeyam. Such is the way did bhattadri surrender to the bhagavan. In the end did the disease leave bhattadri. Let alone getting cured, bhattadri saw in front of him ('pratyaksham') the bhagavan himself. bhattadri says he saw pratyakshamagha. Thats what we need to beleive.
"agrE pasyAmi!", I am seeing, bhattadri says, in front of me! The bhagavan would understand the seer, that's all. For bhattadri, the bhagavan did not seem to be seen elsewhere, either in the heart or vaikuntam or in ksheerabdhi or as a jothirmayam appear or disappear. This is not what bhattadri had darshan of. sAtshAtkAram happened to him, Can be said beyond doubt, why you may ask, "Samsayatma vinashyathi", he had no samsayam (doubt). This temple is just having a moorthi, there are other gods and we have to see them, such a ignorant person only cannot understand agrE pasyAmi.
Bhattadri, starting with "Hanta Bhagya Jananam" now ends with "agrE pasyAmi". Which God that is then, its the bhagawan Sri Guruvayurappan inside only? Which other God is there? If with such a truthful feeling if you happen to visualize the bhagavan Sri Guruvayurappan, then the bhagavan will be friendly and ask when did you come here? But if you think this is just a idol, standing there then for however long the bhagavan will never speak and will be standing as an idol, thinking these are all men only. if we say Guruvarappan as an idol, then the bhagavan will in turn say, these are only men and won't speak. But if the bhagavan has to speak, the feeling should be that this is our Guruvayurappan, 'sakshath parabrahman' and if felt with such a feeling then it will be 'Aham bhakta parAdHinaHa'. Isn't he a bhakthan, more than devas, rishis, bhakthan isn't he sreshtan, the bhagavan thinks. Will not the bhagavan speak with such a person. Bhakthan is sreshtan above all, is what the bhagawan says.
karmibhyashchAdhiko yogI tasmAdyogI bhavArjuna
yoginAmapi sarveShAM madgatenAntarAtmanA
shraddhAvAnbhajate yo mAM sa me yuk tatamo mataH
More than all the yogis, the one with shraddha (dedication), dridashraddha who prays to me such a bhakthan is a sarvottaman, that bhaktan is seen as above the Gods, more than the rishis, when there is no one equal to the bhakthan, the bhagawan will speak with only us as a bhakthan and we need to be such a bhakthan. How? Krishnan is inside, where, inside only. With that there should be not even a fragment of doubt. We should not see with doubt in the mind. Since bhattadri had that kind of eyes, he says agrE pasyAmi. There is no equivalent to the anandham obtained by this sight.
yat-trailokya-mahIyaso’pi mahitaM sammohanaM mohanAt
kAntaM kAnti-nidhAnato’pi madhuraM mAdhurya-dhuryAd-api
soundary-ottarato’pi sundara-taraM tvad-rUpam-Ashcaryato-
‘py-AshcaryaM bhuvane na kasya kutukaM puShNAti viShNo vibho
Even a naasthikan, how long will he be a naasthikan. Only upto the time he comes to Guruvayur. Once he comes here and sees the bhagavan and the bhakthas, then he will return home and start saying, 'Krishna! Guruvayurappa!'. Bhattadri says to bhagavan, 'what a srishti you made of me as all the time there is some demand or something from this body, initially I was fed up by this. But when I came to Guruvayur,
'netraiH shrotraishca pItvA parama-rasa-sudh-Ambhodhi-pUrerameran',
Ears full of katha and eyes full of krishnan.
That's why if we hear the kathai with ears full and then go around to see krishnan with eyes full, we will think, 'bhagavan did a good thing'. Only because he created a world, there is a place called Guruvayur there. Since Guruvayur is there, only because of this lots of sadhus are coming here and satsanghams happen always, again and again bhagavatha sapthaham happens. Without sapthaham and without the bhaktha goshti, our Guruvayurappan wont be there by himself. Every now and then sapthaham happens here, bhagavatham.
Kerala desam is riddled with the bhagavatha sapthaham...bhagavatham goes mainly from Kerala to the whole of the bharata desam. Why, so many mahans here are knowledgeable about the bhagavatham in kerala desam. They speak the bhagavatham so easily and so freely here and is a part of them. For whatever and wherever and for any reason whatsoever they will say a sapthaham and come to see krishna here. If this bhumi is such why will not the krishna kingdom be happening here. Such a kingdom, 'netraiHi', one seeing it with eyes, 'sTotraihi', one hearing with the ears, one gets this paramanandam and he will be immersed in the ocean of anandam mainly because of this kshetram "Guruvayur" and what else he will need. So for a naasthikan, whatever he is against or doesn't like it is only until he gets the darshan of krishnan. 'trailokya-mahIyaso’pi mahitaM', in the whole world, for whatever fame one needs or for whatever else he keeps on craving all the time or work hard to obtain them, when compared to the grace of Guruvayur krishna, is just nothing and of no consequence. Such is the greatness of Guruvayur. Anything, whatever type of richness, a man obtains either in the 'iha' or in the 'para', it has been stressed with authority that when compared to just our krishna smile in Guruvayur, nothing. 'Durlabham Deivateshu', 33 crores of deivam joined together won't equal our Guruvayurappan. 'satyaM sarvaM durlabhAm deivateshu', krishnan is krishnan, no equal. Why, such a soundaryam, lavanyam, karunyam - "tat karunyam te ca lilakataksah tat saundaryam sa ca mandasmita shrih satyam satyam durlabham daivateshu".
So bhattadri says 'yat-trailokya-mahIyaso’pi mahitaM sammohanaM mohanAt - I am jagan mohanam, having done kama dahanam and eliminated sarva moham is Sri Dakshinamurthy. "Eshana Sarva Vidyanam Eshwara Sarva Bhutanam" as is said. Prameshwaram is famous, maya cannot go near HIM. Maya became his daasi. HE burnt Kama. If such a parameshwaran, krishna can charm so easily, our Guruvayur Krishna, why not anyone at all - sammohanaM mohanAt. 'kAntaM kAnti-nidhAnato', the beauty will be shimmering - madhuraM mAdhurya-dhuryAd.
pibanta iva cakshurbhyAm
lihanta iva jihvayA
jighranta iva nAsAbhyAm
Slishyanta iva bAhubhi
all the people in the Kamsa sabha got the krishna darshanam, all of them. pibanta iva cakshurbhyam all are tasting the joy and the grace of being with bhagawan Sri krishna. soundary-ottarato’pi sundara-taraM - beautiful, beautiful upon beautiful, beautiful upon beautiful upon beautiful....TOPMOST..
there is no more and that is Guruvayurappan.
One who has visited Guruvayur and come back is staring blankly somewhere. Guruvayurappan asks Akrurar, 'Why are you staring blankly like this, what happened? Is it because of my darshan as Ananthapadmanabha. Akrurar said, No! because you are asking like this, that's why I am, did I ask you to give a darshan of Ananthapadmanabha. The darshan I got in water is not as great as the darshan here in the sthalam. More than the Sakshanth Vaikuntanatha, Padmanabha, Ksheerabdhi our krishna is much more beautiful, isn't it! That's why its Ashcaryato-‘py-AshcaryaM bhuvane na kasya kutukaM puShNAti viShNo vibho. For whom then, whomsoever comes to Guruvayur cannot have the akarshanam of yours, who wont have the paramanandam, who wont have the ashcaryaM! Such a kshetram, Such a bhagavan...thinking thus the mind becomes so complete, isn't it. All this is bhattadri anubhavam.
In the last sloka, he says
yogIndrANAM tvad-angeSh-vadhika-su-madhuraM mukti-bhAjAM nivAso
bhaktAnAm kAma-varSha-dyu-taru-kisalayaM nAtha te pAda-mUlaM
nityaM citta-sthitaM me pavana-pura-pate kR^iShNa-kAruNya-sindho
hR^itvA nissheSha-tApAn pradishatu paramAnanda-sandoha-lakshmIM
yogIndrANAM tvad-angeSh-vadhika-su-madhuraM - The mahans who have the strength to possess the dyanam of the bhagawan, Like Bhishmar, they do dhyanam of your swaroopam and sAtshAtkAram, only they can understand your greatness. tvad-angeSh-vadhika-su-madhuraM - Those mahans, those who have the sAtshAtkAram of your swaroopam, they look at the bhagavan always, always one by one of your anghams - adhika su madhuraM, the bhagavan doesn't give a darshan and disappear immediately,
The bhagavan shows the lotus feet in his lotus like heart which the yogis behold as follows:
(From this point, the description of the bhagavan as said by Sri Anna in Tamil has been translated into English as close to the description as possible)
The toenails of the bhagavan look like pearls, diamonds, precious stones and pure gold,
With red soles,
With emerald feet,
On top of that anklets made of precious gems,
Padukas for the feet,
With an attire shining like crores of sunshine,
With hip chains made of precious gems,
With waist chain made of gold,
Lovely folds of the waist,
A broad chest with a mole called Srivatsam,
Adorned around the neck are Kaustubha mani, Vijayantimala, necklace made of pearls, with big pendants hanging,
Sandal paste all around the chest,
Powerful and mighty shoulders with armlets,
With bracelets made of precious stones,
Long, tender fingers adorned with beautiful rings made of precious gems,
With four arms holding
- Conch
- Disc
- Mace
- Lotus
With an elegant face,
Eyes showering with grace,
A sharp nose,
With a mouth and lips, red like corals,
With teeth arranged like pearls,
A very broad forehead,
With kasturi tilakam on the forehead,
With curly hair,
A crown adorned with precious jewels,
Click on the link to the next page Krishna Guruvayurappa - Page 4
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