BHAKTI INDIA MOVEMENT PART 2

[Rajaram Krishnamurthy]

Thus AzhwArs established through various words from vEdham and various incidents that srIman nArAyaNan is the supreme god and all other dhEvathas are subservient to him. This is established in varAha purANam in the following slOkam:

yadhEtha paramam brahma lOkE vEdhEshu patyathE

sa dhEva: punNdarikAkshas svayam nArAyanNa: para: 

 யதேத பரமம் ப்ரஹ்ம லோகே வேதேஷு பட்யதே

ஸ தேவ: புண்டரிகாக்ஷஸ் ஸ்வயம் நாராயண: பர: 

srIman nArAyaNan (puNdarikAkshan - the lotus eyed) is the supreme god who is seen in the vEdham and in the entire universe.

periyAzhwAr also established that srIman nArAyaNan's supremacy in the king's court  in front of many great scholars and got the reward from the madhurai king. He established that using verses from vEdham and great sages.

periyAzhwAr being honoured by the king after establishing vishNu parathvam

vishNu purANam

para: parAnNAm purushO yasya thushtO jaNArthdhaNa:

sa prApNOthyakshayam sthANamEthath sathyam mayOdhitham

பர: பராணாம் புருஷோ யஸ்ய துஷ்டோ ஜநார்த்தந:

ஸ ப்ராப்நோத்யக்ஷயம் ஸ்தாநமேதத் ஸத்யம் மயோதிதம்

If janArdhanan who is greatest amongst everyone and who is known as purusha gets pleased with anyone, he achieves the eternal spiritual planet. I am confidently declaring this.

mahAbhAratham

NAsthi NArAyanNa samO Na bhUthO Na bhavishyathi

EthENa sathya vAkyENa sarvArththAN sAdhayAmyaham

நாஸ்தி நாராயண ஸமோ ந பூதோ ந பவிஷ்யதி

ஏதேந ஸத்ய வாக்யேந ஸர்வார்த்தாந் ஸாதயாம்யஹம்

There never was some one equal to NArAyaNan, there never is and there never will be. I can accomplish everything using these most truthful words.

Thus based on the above pramANams, we can see that, AzhwArs are fully following what is said in vEdham and are never bound to the any defects. We can also understand that they would not display any inconsistency in their words. The reason why we see the various pAsurams on the relationship between srIman nArAyaNan  and other dhEvathas is due to the nature and activities of these other dhEvathas. Let us see that now.

brahmA, shiva are subjected to karmA (repeated birth/death cycle based on ones own actions). They achieve their position by great penances and are rewarded their posts by srIman nArAyaNan for their efforts. This is explained in the following 2 slOkams:

mahAbhAratham

ga kOti sahasrAnNi vishnNum ArAdhya padhmabhU:

puNas thrailOkya dhAthruthvam prApthavAN ithi chusruma

யுக கோடி ஸஹஸ்ராணி விஷ்ணும் ஆராத்ய பத்மபூ:

புநஸ் த்ரைலோக்ய தாத்ருத்வம் ப்ராப்தவாந் இதி சுஸ்ரும

It is heard that brahmA who was born from the lotus flower of srI mahAvishNu worships vishNu for 1000 crore yugams and again becomes the main progenitor and heads the material creation.

mahAbhAratham

mahAdhEvas sarvamEdhE mahAthmA huthvASSthmANam dhEvadhEvO bhabhUva

மஹாதேவஸ் ஸர்வமேதே மஹாத்மா ஹுத்வாSSத்மாநம் தேவதேவோ பபூவ

shiva who is a mahAthmA offers himself in the sarvamEdha yAgam and becomes the lord of lords.

Thus, the various relationships between srIman nArAyaNan and other dhEvathas, as presented by AzhwArs are perfectly valid based on the following:

these dhEvathas worship srIman nArAyaNan and are given their great positions to enjoy the result of their penances by bhagavAn, their value of existence will diminish when they ignore bhagavAn

when their sathva guNam arises they will be qualified to glorify bhagavAn

since they act against bhagavAn when their rajO/thamO guNam arises their glorification of bhagavAn is not much preferred by bhagavAn, and

since their svarUpam, sustenance,  action and inaction are fully dependent on bhagavAn as the sarIram (body) fully depends on the jIvAthma/sarIri (soul).

srIman nArAyaNan himself declares:

Eka Eva jagathsvAmI chakthimAN achyutha: prabhu:

thadham chAchchakthimaNthOSNyE brahmEchANAdhayOSmarA:

ஏக ஏவ ஜகத்ஸ்வாமீ சக்திமாந் அச்யுத: ப்ரபு:

ததம் சாச்சக்திமந்தோSந்யே ப்ரஹ்மேசாநாதயோSமரா:

Achyuthan is the only master/controller of the whole creation and is fully capable. brahmA, shiva, etc have certain powers/capabilities (which are a miniscule fraction of bhagavAn) and are bhagavAn's amsams (forms).

Thus, we can conclude that AzhwArs' dhivya prabhandhams are the most important pramANams based on the above explanations.

There are many slOkams from shruthi, smrithi, purANams, ithihAsams, etc that establish that srIman nArAyaNan's antharyAmithvam for all other dhEvathas. Let us see them now:

vishNu purANam

sa Eva srujyas sa cha sargga karththA sa Eva pAthyaththi cha pAlyathE cha

brahmAdhyavasthApir achEshamUrththir vishnNur varishtO varadhO varEnNya:

ஸ ஏவ ஸ்ருஜ்யஸ் ஸ ச ஸர்க்க கர்த்தா ஸ ஏவ பாத்யத்தி ச பால்யதே ச

ப்ரஹ்மாத்யவஸ்தாபிர் அசேஷமூர்த்திர் விஷ்ணுர் வரிஷ்டோ வரதோ வரேண்ய:

The created beings are also him (his own forms); The creators like brahmA, etc are also him; He is the one who sustains the universe; He is the one who swallows the universe; He is the one who is being sustained. vishNu, the one who has everything as his body  is the most supreme; the one who can benedict; the one who is fit enough to be worshipped.

kalpANthE rudhrarUpI yOgrasathE sakalam jagath

thamAdhyam purusham vishnNum pranNathOSsmi jaNArthdhaNam

கல்பாந்தே ருத்ரரூபீ யோக்ரஸதே ஸகலம் ஜகத்

தமாத்யம் புருஷம் விஷ்ணும் ப்ரணதோSஸ்மி ஜநார்த்தநம்

I surrender unto janArdhanan/vishNu who is the primordial being who takes the form of rudhran at the end of the kalpam (during praLayam) and destroys everything.

vishNu purANam

srushti sthithi aNthakaranNIm brahma vishnNu chivAthmakAm

sa samjnYAm yAthi bhagavANEka Eva jaNArthdhaNa:

ஸ்ருஷ்டி ஸ்திதி அந்தகரணீம் ப்ரஹ்ம விஷ்ணு சிவாத்மகாம்

ஸ ஸம்ஜ்ஞாம் யாதி பகவாநேக ஏவ ஜநார்த்தந:

janArdhanan (srIman nArAyaNan) gets the names brahmA, vishNu, shiva while performing the duties of creation, sustenance and destruction respectively.

thiruvAimozhi 2.7.12

dhAmOdharan uruvAgiya chivaRkum thichaimugaRkum

தாமோதரன் உருவாகிய சிவற்கும் திசைமுகற்கும்

shiva, brahma who are various forms of dhAmOdharan (one who was bound by yasOdhai on his waist).

thiruvAimozhi 1.1.8

aran ayan ena  ulagazhiththu amaiththuLanE

அரன் அயன் என  உலகழித்து அமைத்துளனே 

When bhagavAn is paramAthmA and these other dhEvathas are his sarIram (body), sometimes they themselves are directly indicated as him because when something is mentioned about the body it leads up to the soul (its actually intertwined). When a person says "I am fat, I am thin" himself and others say "You have become fat, You have lost weight" - I and You refers to the AthmA (soul) and fat and thin refers to the body. Similarly, if these dhEvathas are explained/glorified some times it goes all the way to the paramAthmA (super soul) who controls these dhEvathas.

AzhwArs present bhagavAn as chEthanams (sentients) and achEthanams (insentients) in many pAsurams.

thiruvAimozhi - 10.4.1 - NIr vAnam manN eri kAlAy NinRa NEmiyAn (நீர் வானம் மண் எரி காலாய் நின்ற நேமியான்) - srIman nArAyaNan who is the holder of chakram manifests himself as the panch bhUthams (five gross elements - water, sky, earth, fire and air)

thiruvAimozhi - 10.10.10 - chUzhNdhaganRAzhNdhuyarNdha mudivil perum pAzhEyO! chUzhNdhadhanil periya para Nanmalarch chOdhIyO! chUzhNdhadhanil periya chudar jnYAna inbamEyO! (சூழ்ந்தகன்றாழ்ந்துயர்ந்த முடிவில் பெரும் பாழேயோ! சூழ்ந்ததனில் பெரிய பர நன்மலர்ச் சோதீயோ! சூழ்ந்ததனில் பெரிய சுடர் ஜ்ஞான இன்பமேயோ!) - You are the one who is manifesting yourself as this great prakruthi (matter); You are the one who is manifesting as this innumerable number of jIvAthmAs! You are the paramAthmA who is the benedictor of the ultimate bliss

mudhal thiruvanthAdhi - 15 - mudhalAvAr mUvarE; ammUvaruLLum mudhalAvAn mUri NIr vanNnNan (முதலாவார் மூவரே; அம்மூவருள்ளும் முதலாவான் மூரி நீர் வண்ணன்) -  brahmA, vishNu, shiva are the main deities; of those 3, srIman nArAyaNan - the one who looks like a beautiful cloud (both for the color and the generosity) is the controller of the other two.

AzhwArs present srIman nArAyaNan as everything based on the following:

shruthi (vEdha) vAkyam - bruhadhAraNyaka upanishadh

 yasya AthmA charIram; yasya pruthivI charIram

யஸ்ய ஆத்மா சரீரம்; யஸ்ய ப்ருதிவீ சரீரம்

Supreme god is the one who has all sentients as his body and all insentients as his body.

bhagavAn's own words in varAha charama slOkam:

vichvarUpanYcha mAmajam

விச்வரூபஞ்ச மாமஜம்

I am the one who has the whole world as my body and I am the unborn

AzhwArs also establish srIman nArAyaNan's parathvam (supremacy) and sarva antharyAmithvam (him being the super soul of everyone/everything) based on his showing of vishwarUpam for arjunan in the kurukshEthra battle field.

hari vamsam

ka ithi brahmanNO NAma IchOSham sarva dhEhiNAm

AvAm thavAnGgE sambhUthau thasmAth kEchavaNAmavAN

க இதி ப்ரஹ்மணோ நாம ஈசோSஹம் ஸர்வ தேஹிநாம்

ஆவாம் தவாங்கே ஸம்பூதௌ தஸ்மாத் கேசவநாமவாந்

rudhran's words - ka represents brahmA;   I am the master of the ones who are focussed on their bodies. We are born from you - so you are called  kEsava (the master/controller of brahmA and Isa).

pAdhENa kamalAbhENa brahma rudhrArchchithENa cha

pasparcha punNdarIkAksha: chichOrApAdhamasthakam

பாதேந கமலாபேந ப்ரஹ்ம ருத்ரார்ச்சிதேந ச

பஸ்பர்ச புண்டரீகாக்ஷ: சிசோராபாதமஸ்தகம்

puNdarikAkshan (krishNan) touched parIkshith's head to foot with his lotus feet that was worshipped by brahmA and rudhran.

Thus, we can see that sruthi, smruthi, ithihAsa, purANas establish that all the dhEvathas are subservient to srIman nArAyaNan, they worship him and their everything depend on his will.

paramAthmA parO yOSsau NArAyanNa samAhvaya:

thasyANapAyiNI chakthir dhEvI thadhdharma dharminNI

பரமாத்மா பரோ யோSஸௌ நாராயண ஸமாஹ்வய:

தஸ்யாநபாயிநீ சக்திர் தேவீ தத்தர்ம தர்மிணீ

srI mahAlakshmi never separates from srIman nArAyaNan who is the most supreme; she is his dear consort, his power potency and has the same qualities like him.

It is shown in the sAsthram that these other dhEvathas also exist on bhagavAn's divine form. Do they reside on his form always like srI mahAlakshmi as explained in the previous slOkam?

They will stay on bhagavAn's divine form for their sustenance.  This is one of the greatest qualities - sauseelyam (magnanimity) of bhagavAn and contemplating this great quality, AzhwArs praise him often for this act of him. This is explained by AzhwArs in the following pAsurams:

thiruvAimozhi - 9.3.10

thALa thAmaraiyAn unadhuNdhiyAn

vALkoL NILmazhuvALi unnAgaththAn

ALarAyth thozhuvArum amarargaL

NALum en pugazhgO una chIlamE?

தாள தாமரையான் உனதுந்தியான்

வாள்கொள் நீள்மழுவாளி உன்னாகத்தான்

ஆளராய்த் தொழுவாரும் அமரர்கள்

நாளும் என் புகழ்கோ உன சீலமே?

How can I glorify your magnanimity? You are presenting yourselves to brahmA (who is in the lotus flower and has taken up your naval as his residence), rudhran (who holds an axe and has taken up your right side as his residence), nithya sUris who contantly serve you and dhEvas who are always looking some material benediction from you. Even if I constantly glorify you, I will not be satisfied.

periya thirumozhi - 9.6.1

akkum puliyin adhaLum udaiyAr avar oruvar

pakkam NiRka NinRa panNbar

அக்கும் புலியின் அதளும் உடையார் அவர் ஒருவர்

பக்கம் நிற்க நின்ற பண்பர்

The most auspicious one who is filled with good qualities due to him allowing rudhran to stand next to him in thirukkurungudi.

This principle of bhagavAn giving his form as the residence for other dhEvathas is explained using an example. bhattar explains to NanjIyar that "During kalahams (floods or disturbance from invaders), every one (irrespective of their nature) will come and stay inside the adayavaLaindhAn layer/fort in srIrangam. Once normality returns, every one will return to their residences outside, but even in their absence, the place where they resided will be identified as their past residence. Similarly, even though bhagavAn gives his body as the residence for these dhEvathas at times, even when they are not there, that place is identified as the residence place of those dhEvathas".

The eleventh chapter of the Bhagavad Gītā, Viśvarūpa-Darśana-Yoga, is the Yoga of the Vision of the Universal Form. This chapter offers a profound revelation—one that expands Arjuna’s understanding of Bhagavan’s infinite nature and teaches the devotee the divine vision (divya dṛṣṭi) of acceptance.

The session commenced with traditional prayers and the lighting of the holy lamp, accompanied by offerings to Gurudev, Sant Dnyāneshwar Maharaj, Bharat Mata, Śrīmad Bhagavad Gītā, and Ved Vyās ji. Param Shraddheya Gurudev referred to this chapter as Samādhi Yoga, indicating that it leads the seeker towards the highest realization of Bhagavan’s all-encompassing presence.

The Revelation of the Viśvarūpa:

The Bhagavad Gītā is the visible confluence of the Ganges and Yamuna in the form of Jnana Yoga, Karma and Bhakti, where Saraswati in the form of knowledge meets them in a latent form. Such is the Triveni Sangam of Karma, Bhakti and Jnana.

We are currently discussing the eleventh chapter, Viśvarūpa Darśana Yoga. While describing this chapter, Dnyaneshwar Mauli says:

मीनले गंगेयमुनेचे ओघ । तैसें रसां जाहलें प्रयाग ।

म्हणौनि सुस्नात होत जग । आघवें एथ ॥ ६ ॥

The two sentiments flow together, like the confluence of the two streaams of the Ganges and the Yamuna, so that the whole world may bathe there and be purified.

माजीं गीता सरस्वती गुप्त । आणि दोनी रस ते ओघ मूर्त ।

यालागीं त्रिवेणी हे उचित । फावली बापा ॥ ७ ॥

The Gītā is the hidden stream of Saraswati and the two sentiments are as the two visible rivers. So, O' fathers, this great triple confluence is formed.

In the previous part, we saw that Arjuna requested Bhagavan to reveal His universal form. In response, Bhagavan granted him divine vision (divya dṛṣṭi), enabling him to perceive a form that was both awe-inspiring and terrifying.

Overwhelmed by the sheer magnitude of Bhagavan’s form, Arjuna trembled with reverence and fear. He witnessed countless faces, infinite arms, and celestial radiance that pervaded the entire cosmos. As the vision unfolded, Arjuna, shaken by the dreadful aspects of this form, asked in astonishment, "Who are You?"

This reaction reflects a common human tendency—we often fail to recognize difficult, chaotic, or destructive events as part of Bhagavan’s divine play. However, this chapter teaches that everything happens within Paramātmā, and true wisdom lies in accepting all aspects of creation as His manifestation.

The All-Consuming Time: Bhagavan’s Declaration

Among the many revelations in this chapter, Bhagavan makes a striking declaration:

"कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः ||"

"kālo ’smi loka-kṣhaya-kṛit pravṛiddho lokān samāhartum iha pravṛittaḥ"

"I am mighty Time, the source of destruction that comes forth to annihilate the worlds."

Here, Bhagavan identifies Himself as Kāla (Time), the force that brings forth dissolution. He declares that the warriors on the battlefield are already slain by Him, and that Arjuna is merely an instrument in His divine will. Just as puppets move by the pull of strings, the warriors are already bound by the grand cosmic design. Bhagavan thus unveils the inevitability of destiny, urging Arjuna to act without hesitation or doubt.

Arjuna’s Surrender and Fearlessness

Upon witnessing this supreme vision, Arjuna’s hands folded automatically in reverence, and mangalmaya (auspicious) praises for Bhagavan flowed effortlessly from his lips. Gurudev explains that Verse 11.36 has the power to destroy fear from our lives:

"स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च |

रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः || 11.36 ||"

"sthāne hṛiṣhīkeśha tava prakīrtyā jagat prahṛiṣhyaty anurajyate cha

rakṣhānsi bhītāni diśho dravanti sarve namasyanti cha siddha-saṅghāḥ"

"O Master of the senses, it is but natural that the universe rejoices in singing Your glories. The demons flee in fear in all directions, while the perfected beings bow before You in deep reverence."

Arjuna acknowledges that no being in existence can fail to bow before Bhagavan, realizing that He pervades everything—both sat (the perceivable) and asat (the imperceptible). For most, sat refers to what is tangible and accessible through the senses. Anything beyond sensory perception is often dismissed as asatya (unreal). However, Bhagavan transcends both sat and asat, just as electromagnetic waves exist everywhere, yet remain unseen to the naked eye.

Sant Dnyaneshwar Maharaj’s Realization

Sant Dnyaneshwar Maharaj captures this truth beautifully in his Jñāneśvarī:

"जी तूं त्रिजगतिये वोलावा । अक्षर तूं सदाशिवा ।

तूंचि सदसत् देवा । तयाही अतीत तें तूं ॥ ५१३ ॥"

"O eternal, ever-auspicious Bhagavan! You are the refuge of the three worlds. You are the imperishable, the essence of both sat and asat, and even beyond them."

Thus, Bhagavan is not limited by what we perceive—He is all that exists, both visible and invisible, both manifest and unmanifest.

Arjuna’s Astonishment: From Friend to Paramātmā

As Arjuna continues to praise Bhagavan, a profound realization dawns upon him—the very friend and charioteer he had known intimately is none other than the Supreme Being Himself.

This transformation from friendship (sakhya-bhāva) to devotion (bhakti) marks a crucial shift in Arjuna’s understanding. Initially, he saw Krishna as an ally, a guide, and a companion. But now, standing before the vast, infinite, and all-encompassing form of Bhagavan, he realizes the unfathomable depth of Krishna’s divine nature.

11.39

vāyuryamo'gnirvaruṇaḥ(ś) śaśāṅkaḥ(ph),

prajāpatistvaṃ(m) prapitāmahaśca,

namo namaste'stu sahasrakṛtvaḥ(ph),

punaśca bhūyo'pi namo namaste. 11.39

You are the God of wind, God of death (yama). God of fire and water, the moon-god, Prajapati, and the great grandfather of beings. Salutations to You, salutations a thousand time and again salutations to You.

Arjuna, overwhelmed by the divine vision of Śrī Bhagavān in His universal form, continues his expressions of devotion and awe. This verse is a direct acknowledgment of the supreme and all-encompassing nature of Śrī Bhagavān, identifying Him with multiple deities and cosmic forces.

"vāyur yamo'gnir varuṇaḥ śaśāṅkaḥ" – Arjuna addresses Śrī Bhagavān as the very essence of Vāyu (wind), Yama (death), Agni (fire), Varuṇa (water), and Śaśāṅka (the Moon). Each of these elements represents fundamental aspects of cosmic functioning:

Vāyu (Wind) – The life force, breath, and movement.

Yama (Death) – The law of mortality and karma.

Agni (Fire) – Purification and transformation.

Varuṇa (Water) – Regulation and sustenance.

Śaśāṅka (Moon) – Influence over emotions, tides, and cycles of life.

"prajāpatistvaṃ prapitāmahaśca" – He is the Prajāpati, the lord of all creatures, and prapitāmaha, the great-grandfather, indicating that He is the originator of even the progenitors of the universe like Brahmā. This reinforces the idea that Śrī Bhagavān is not just the creator but the ultimate source of all creation.

"namo namaste'stu sahasrakṛtvaḥ" – Arjuna’s humility reaches its peak as he repeatedly offers salutations, saying sahasrakṛtvaḥ, meaning ‘a thousand times’. This hyperbolic expression indicates boundless devotion and surrender.

"punaśca bhūyo'pi namo namaste" – Not content with a thousand bows, Arjuna continues to bow again and again, showing that his reverence knows no end.

 

नातरी प्राणाचें सोयरें भेटे । मग जीवें भूतलीं जियें संकटें ।

तियें निवेदितां न वाटे । संकोचु कांहीं ॥ ५७६ ॥

When a man meets a close friend, he does not hesitate to tell him freely of the troubles that have befallen him in the world.

कां उखितें आंगें जीवें । आपणपें दिधलें जिया मनोभावें ।

तिया कांतु मिनलिया न राहवें । हृदय जेवीं ॥ ५७७ ॥

A faithful wife having surrendered herself wholeheartedly to her husband cannot conceal from him, when he meets her, what is in her heart.

A well-known devotional hymn also captures this deep surrender, expressing how Bhagavān is everything to the devotee:

तुम ही हो साथी, सखा तुम ही हो,

कोई न अपना, सिवा तुम्हारे।

तुम ही हो नैया, तुम ही खेवैया,

तुम ही हो बंधु, सखा तुम ही हो।

तुम ही हो माता, पिता तुम ही हो।

"You alone are my companion, my true friend.

There is no one my own except You.

You are the boat, You are the ferryman,

You are my brother, my dearest friend.

You are my mother, You are my father."

This hymn reflects Arjuna’s realization—Bhagavān is the ultimate refuge, the true companion in all relationships.

मग मी तो हें आघवें । एक मीचि आथी स्वभावें ।

किंबहुना सामावे । समरसें तो ॥ ६९५ ॥

Thus I am all that is; I am by nature the only one who exists; what more can I say? A man [who knows this] is absorbed into union with Me.

This verse presents the essence of the bhakti path—a life centered on Bhagavān, free from attachments and malice. Devotion is not merely about rituals but about dedicating every action, thought, and emotion to the Divine. Such a devotee naturally attains Bhagavān, for his life itself becomes an expression of divine love and surrender.

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K RAJARAM IRS 25626