The Triple Bonanza

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1a. The Triple Bonanza From: sadagopan iyengar

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1a. The Triple Bonanza

Posted by: "sadagopan iyengar" sadagopan.iyengar@gmail.com sadagopaniyengar

Wed Jul 27, 2011 2:33 am (PDT)

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Narayana

Yatindra Mahadesikaya nama
The Triple Bonanza

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 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 Tiruppullaani 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 consecutive

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 Tiruppullaani 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 were despatched by Ravana for ascertaining the

strengths and weaknesses of Rama’s army, but were 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 prolific 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

would be 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 the sannidhi of Swami Desikan, 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 is now under the care and control of Srimad Andavan

Ashramam and is being taken care of by an extremely service-minded swami,

known for his multifarious kainkaryams (the latest being the daily recording

and uploading of Srimad Azhagiasingar’s anugraha bhaashanam). 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 a few

years back and the Gopuram stands tall, beautiful and imposing, a majestic

symbol worthy of its tall tenant. 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.



And now, since the middle of July, we have one more excellent reason to

visit Tiruppullani—to pay obeisance to Srimad Azhagiasingars, who are

observing their Chaaturmaasya vratam at the divyadesam. We can thus fell

three succulent fruits with a single stone, ( a triple bonanza, so to say)

if we visit Tiruppullani now— perform Setu Snaanam and wash off all our sins

accumulated till date, worship our Acharyas during this extremely auspicious

period, and have a wonderful darshan of Adi Jagannatha Perumal, Sri

Padmasani Taayaar and Darbhasayana Raman. And those who are yet to perform

Saranagati can avail the wonderful opportunity of doing so now, at this

holiest of holies where the efficacy of Prapatti was demonstrated by

Daasarathi aeons ago.



What are you waiting for?



Srimate SrivanSatakopa Sri Ranganatha Yatindra Mahadesikaya nama:



dasan, sadagopan