VIVEKANANDA KENDRA PATRIKA TEMPLE INDIA

Temples in mechanically, like race-horses, the Azhvars,

blest with mystic vision, full of radiant joy,
‘Divyaprabandham’ admired every little bit, the towers and
turrets, the exquisite charm of the deity,
S. SATYAMURTI AYYANGAR the local inhabitants, the grandeur of the
dwelling houses, the adjoining fields and
orchards, all these acquiring refreshing new

T he extraordinary traits of God, namely,

sowlabhya (easy accessibility),
sowshilya (loving condescension) and
dimensions in their songs, bespeaking their
poetic excellence, well-matched with their
spiritual ardour. No wonder then, the pilgrim
Vatsalya (tender solicitude) which are centres, lauded by them are extolled as
inseparable from Him, are, no doubt, Divya Deshas-divine territories, par
displayed by Him in the high heaven also, excellence. These are 108 in all, including
where He stays in His transcendental the high heaven (Tirunadu) and the Milk-
(para) manifestation Vasudevosi purnah but Ocean (Tirupparkadal) which are
in that realm of perfect bliss and perpetual altogether on different planes outside the
splendour, these qualities can hardly be ken of the sense-buried, earth-bound
perceptible, in such a marked degree as mortals, but which the saints could
they are in this land of dark nescience, envision, right from this abode, of the
delusion and despair. There is all the remaining l06 Divya Deshas spread over
difference between the two spheres, as this country, eleven are in the North and
between a light burning imperceptibly, in the rest are in the South; there is a heavy
broad daylight and the one shining forth, concentration in the territory comprised in
in a dark room. Like unto the whole cosmos, the former Chola Kingdom, the pilgrim
confined in an atom, the Supreme Lord not centres in that area alone being as many
only pervades the ‘Image-form’ through His as 40.
unique power of omnipresence, but by Sri Vaishnava tradition has fixed the
virtue of His Sowlabhya (easy number of the Azhvars, once for all, at
accessibility), He makes it His special twelve, including Madhurakavi and Sri
abode, according to the worshipper’s wish, Andal, since their peerless devotion is
so as to be within his/her easy reach. Here, deemed unapproachable by others,
He is the very acme of simplicity, hanging however exalted their illumination or purity.
on willy-nilly to the frail mankind and trying Sri Ranganatha, enshrined in the temple
to redeem them, at all costs. Even so, the at Srirangam, who, according to the
pilgrim centres, lauded by the Azhvar traditional account (Brahmanda Purana),
saints, in their ecstatic hymns, collectively is the very first, self-emerged (svayam
known as Divya Prabandham, stand on a vyakta), iconic manifestation of Narayana,
separate footing of their own. Soaked in has also the unique distinction of having
God-love, the way the Azhvars took to been sung by all the Azhvars, in their soul-
these centres was marvelous. Unlike the stirring psalms, with the exception of
worldly men hurrying through temples Madhurakavi, who sang just eleven stanzas

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devoted to praise solely his Master of the Lord as enshrined in many other
(Nammazhvar), other than whom he knew temples, spread all over. Great indeed was
no God. Tiruvenkatam (Tirumala, in Andhra his yearning to drink, in full, the nectarean
Pradesh) comes next, having been sung charm of Sri Azhagar, enshrined in the
by all except Madhurakavi and temple in Tirumalirum-cholai (near Madurai,
Tondaradippodi Azhvar, who stood rivetted, in Tamilnadu). He however, felt miserable
as it were, to Ranganatha. that his own limitations thwarted the
Although he remained seated in a lotus fulfillment of his inordinate longing to have
posture, inside the hollow of the tamarind his heart’s fill of that infinite beauty (ibid.
tree in the temple at Azhvar Tirunagari EEI-I). He also conjured up the mental
(deep in the south, in Tamilnadu), vision of Aramudhan (insatiable-ambrosia),
Nammazhvar pined for rendering blemishless reclining on His serpent-bed in the temple
service to the Lord, enshrined in at Tirukkudantai (Kumbakonam, Tamilnadu)
Tiruvenkatam, in ever so many ways, and thawed down in rapturous admiration.
without intermission. This was because he He looked upon the deity as enshrined in
could visualise, from where he was, even the temple at Tirumohur (near Madurai),
celestials, headed by Visvaksena, the as his unfailing guide, come down to earth,
Commander of the posts in heaven, coming to escort him on his heaven-bound journey
down in their strength, attracted by Sri (ibid. X-I). Towards the end of his grand
Venkateshwara’s glorious trait of easy hymnal (Tiruvaymozhi), which marks the
accessibility which they cannot experience consummation of his God-love and the
in heaven, in such an ample measure. grand finale, namely, his attainment of the
Actually, the Azhvar saw the celestials Lord’s lotus feet in heaven, he takes leave
being swept off their feet by the Lord’s of the deity, as enshrined in many of these
amazing simplicity and saw them dropping temples, m quick succession.
on the ground, unawares: the garlands set The first three Azhvars, in the chronological
with the colourful, non-decaying flowers order, Poigai, Puttam and Pey, were all
of the ultra-mundane region, held in their flower-born and they were indeed three
hands. He avers that even the mere spiritual flowers, commissioned by the Lord,
contemplation of service to the Lord in the to impart spiritual fragrance to the
temple at Tiruvenkatam will root out all mundane world. Their three hymnals, each
our Sins. comprising of 100 verses, which may again
Placing, in the forefront, his akinchanya be likened to three lotus flowers of one
(abject destitution) and ananyagatitva hundred petals each, reflect mostly the
(exclusive dependence on the Lord), he transcendental glory of Sri Narayana and
took refuge at the feet of Sri His Divine Consort, barring stray reference,
Venkateshwara, seeking the good offices here and there, to Srirangam and Tirupati
of the Divine Mother, inseparably poised and one or two other temples like
on His broad chest Tiruvaymozhi VI: 10: Tiruvallikeni (in Madras). Next in the
10). Likewise, he poured out his heart, in chronological sequence comes Tirumazhisai
rapturous contemplation of the great glory Azhvar, who did a lot of weary trekking

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over many a wasteland of philosophic daughter Andal, believed to be an
thought, for years and finally alighted on incarnation of Bhudevi (Mother Earth) and
the solid truth that Narayana is the also canonised, included in the holy band
Supreme Reality, the end of all knowledge. of Azhvars. Vishnuchitta’s overwhelming
It is said that the deity, reclining on the God-love earned him the appellation of
serpent bed in the temple at Tiruvekka Periazhvar (the great Azhvar), by dint of
(Kanchi region), responded to his call, his unique concern for the Lord’s safety,
twice, when once he asked Him to fold up reversing the role of God from that of
His serpent bed and follow him outside the ‘Protector’ to ‘the protected’. Father and
territory and again, to get back along with daughter have been immortalised through
him and recline on His serpent-bed, as their glorious hymnals, Tiruppallandu (where
before. This was because one of the the Azhvar is seen blessing the Lord,
Azhvar’s disciples incurred the wrath of the instead of invoking His. blessing), Periazhvar
king for refusing to praise him. The king Tirumozhi, Tiruppavai and Nacchiyar
later apologised. The Azhvar addressed the ‘Tirumozhi, The schematic recital in a
deity resting on His serpent-bed in chorus, of Andal’s Tiruppavai, in particular,
Kumbakonam as follows: is an integral part of the daily routine in all
“My Lord, relaxing in Kudantai Vaishnava temples and household worship
on Kaveri bank! too. The proceedings in the temple at
May I see Thee rise and speak?” Srivilliputhur are so conducted that one
can feel the living presence of Andal and
Finding the Lord about to do his bidding, her illustrious father, even at this distance
the Azhvar begged His pardon. The deity of time. Not being the daughter of an
he thought, must be extremely tired all that earthly, dame Andal, who was just picked
fatigue having been caused by His breath- up, as the immaculate child in Vishnuchitta’s
taking exploits as Rama and Krishna. Thus tulasi garden, elected to wed Sri
he synchronises the two aspects of Vibhava Ranganatha. She swore that she would
(incarnate forms of God) and Archa (iconic marry no mortal, being wholly earmarked
manifestation of God). And so, he prayed for God. Ranganatha did on His part,
that the Lord should stretch Himself, as respond well, as is His wont and
before. Even today, one can see the deity commanded the parties concerned,
(Moola vigraha) in that temple, half lying including Vallabhadeva, the Pandyan king,
and half risen (uttana shayi), a posture to go ahead with the arrangements for the
proclaiming the Lord’s inordinate love for wedding. Andal was, therefore, taken in a
His devotees and readiness to grant the bridal procession, all the way from
wish of the devotee. Greatly moved by the Srivilliputhur to Srirangam. She ascended
Lord’s gesture, the Azhvar sang the song the soft serpent-couch of Sri Ranganatha,
of benediction. who pressed her more and more to His side,
The temple of Vatapatrashayi in till she disappeared altogether from the
Srivilliputhur (deep south) in Tamilnadu is physical vision of the mortals, gathered
closely linked with Periazhvar and his foster- around. But even today Andal is gracing

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the temple at Srirangam, in her iconic another hymnal, ‘Tiruppalli Ezhucchi’
manifestation, in a beautiful shrine, (waking up the-Ever-awake), he wakes up
dedicated to her near the southern Sri Ranganatha, seemingly asleep on His
entrance. Likewise, Tiruppanazhvar also serpent-bed in the temple at Srirangam, in
passed into God, body and soul, when ten stanzas. In the concluding verse, he
ushered in the Lord’s immediate presence prays to the Lord that he be enlisted by
by the temple priest, under divine Him, in the service of His devotees, thereby
compulsion. This Azhvar sang just ten bringing home to us that there is no greater
stanzas known as ‘Amalan Adipiran’, in bliss than serving the Lord’s devotees, their
rapturous admiration of Ranganatha on His devotees and so on, in that endless chain.
serpent-bed and His exquisite physical Tirumangai Azhvar, the last of the Azhvars,
charm, from the feet upwards. In the was a natural genius and a great poet. He
concluding stanza, he averred that his eyes has bequeathed to posterity six grand
would see nothing else, after having beheld works, one of which comprises as many as
Arangan, the ambrosia par excellence. 1084 verses and is rightly called the Grand
In the fourth decad of his hymn, known as Apocalypse. It is the Periya Tirumozhi. The
‘Perumal Tirumozhi’, we see Kulasekhara four works of Nammazhvar embody the
aspiring for low positions, even those of essence of the four Vedas; the six works
inanimate things-Champaka tree, shrubby of Tirumangai correspond to the six
growth of grass, weeds, mountain peak, Vedangas. Spiritually regenerated by God
jungle stream, the foot-step in the Himself, Parakala (as he is known) born in
immediate presence of Sri Venkateshwara a caste full of fierce passions, became a
and so on, the underlying idea being the saint of deep devotion, full of spiritual
coveted association with the sacred Mount illumination, adored and revered by the
Tiruvenkatam, under all circumstances. In highest in the land and canonised as an
the seventh stanza of the tenth decad of Azhvar. He is said to have traversed the
the said hymnal, the Azhvar affirms that entire country, end to end, lauding with
he became a King, not by wearing the great fervour, the Deity enshrined in several
earthly crown on his head, but by temples, the townships and their residents
bedecking his head with the lotus feet of of great rectitude and moral conduct.
the Lord as enshrined in the temple at During his sojourn, he dedicated a bunch
Chidambaram. of verses to the holy shrines in the north-
Vipranarayana, later known as Tiruppiruti, (on the Himalayas)
Tondaradippodi Azhvar, felt so fortified by Badarikashrama, salagrama (in Nepal),
his knowledge of the Lord’s glorious name Naimisharanya. Ahobilam and Tiruvenkatam.
Govinda, that he even went to the extent Coming back south, he paid homage to the
of saying that he will trample upon the Deity at the temple at Tiruvellur, near
heads of Yama and his horde whom he was Madras and passed on to Tiruninravur,
dreading earlier (first verse of Tirumalai). towards Madras. The saint left the place,
He would, however, place his head then moved down to Mahabalipuram after
reverently at the holy feet of the godly. In worshipping and lauding the deities in the

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