Govinda Nama Sangeerthanam

I was watching the Bhajanotsavam being held at Mahaganapathy Mandapam at Kalpathy where stalwarts were rendering Nama Sangeertanam with great fervor. There were people from all walks of life, men and women, young and old, poor and the rich, all assembled with a single common aim; to immerse themselves in the ocean of Divya Namam. It was a rare sight where everyone, setting aside their diversities, united in singing the glory of God. As the songs that hailed the glory of Narayana reverberated in air, they forgot all worldly attachments and aversions, all sorrows and miseries and joined the chorus. As they forgot themselves, they became free from their mental inhibitions, brought their hands together in rhythmic notes and danced in divine ecstasy. Having experienced a sense of union with God, they were transcended to a new world peace and happiness. I am reminded of what Papanasam Sivan has composed in his song “Enna Thavam”: “They achieved through simple and easy means what great saints and seers achieved with great sacrifice, penance and meditation”. (Kanakathiya Thava Yogam Seithu Varunthi Sadhithathai Punithamaka Elithil Pera…) The Vishnu Purana says that the people of Kali Yuga are fortunate because they achieve God Realization (Ishwara Sakshathkaram) through simple means of Nama Sangeerthanam whereas devotees of bygone ages had to undergo extreme hardship and struggle to attain the same end.

What brought them all here? What brought them all together? What was the bond that united them all? Though they came from different walks of life, held divergent outlooks and belonged to different age groups, there was one common factor which bound them all together. It was what saints and even God incarnates stressed as the essential quality to reach God; devotion. This brings us to another question: “What is devotion?” It was Sage Narada who first defined devotion. In his Bhakti Sutra, he said devotion means supreme, unquestioned and unmotivated love for the God. It is complete identification with God. Almost all the eighteen chapters of Bhagawad Gita emphasise the importance of devotion. According to Adi Sankara, among the various means of attaining liberation, devotion is the supreme one. “It is an attempt”, he said in Viveka Choodamani “to live up to one’s own real nature”. The Acharya underlined the importance of devotion in various hymns like Bhaja Govindam, Sivananda Lahari, Subramanya Bhujangam and Siva Kesadhipadhantha Varna Sthotram. A true devotee need have no fears about safety, security or prosperity. Lord Krishna says: “The devotees who constantly think of me, without any other thoughts in their minds, worship Me with single minded love and devotion, without any other interest than uniting with Me, I attend to their needs and security” (Ananya Chinthayantho Mam Ye Jana Paryupasathe, Thesham Nithyabi Yukthanam Yoga Kshemam Vahamyaham…Bhagawad Gita IX-22). From this statement, it is clear that Lord takes care of those devotees who surrender unto Him with full faith and devotion.

Devotion starts quite early in life. The seed of devotion is planted into the heart even while, being a baby; one participates in auspicious occasions like Janmashtami or Karthigai Deepam. The seed germinates when, as a child, he accompanies parents to temples and flourishes as he grows up. As he grows up, he gets into different bonds of relation; relation with parents, with spouse, brothers, sisters, friends and so on. But prior to all such relations, he builds and fosters a relation that surpasses all other relations. This relation that springs from the profundities of heart, that kindles the spirit of love towards God, is called devotion. While all other relations fulfill the mental or physical requirements, it is the devotion towards God that fulfill the aspirations of his soul and that forms the basis of all his future pursuits. It is this devotion, transcending all other relations that lasts for ever and guides the devotee in spiritual fulfillment. On occasions like Bhajanotsavam, this devotion blooms in full colour.

All scriptures, Pundits and scholars agree that devotion is fundamental and a necessary condition for one to progress in his spiritual journey. It may serve as a stepping stone or as a basis that leads to other paths like Jnana Marga or Karma Marga or it may serve as an exclusive path by itself but in any case it is only through devotion one gets the grace and vision to pursue a path of his choice and to progress in his spiritual journey. Devotion is inbuilt into any path that seeks to realise God and continues even when one attains his highest spiritual end.

Saint Thyagaraja has defined devotion in his Hariyanuvani Kriti: “He, whose mind is free from ego, pride and anger, who chants the holy name of the Lord with love, adheres to the principles of truth (Dharma) and serves humanity without any bias or difference is the true devotee". According to Bhagavatham, when all energies of the mind, body and intellect are channelised and directed towards the Supreme, it manifests into devotion. It says that just by hearing the names of the Lord one attains liberation (Mukti). ("Yasya sravana matrena…. Mukthi". )

It was his devotion towards Lord Arunachala that prompted Sri Ramana Maharshi to discard all his worldly links and undertake the arduous journey to Tiruvannamnalai and find fulfillment in life. It was his abounding devotion that prompted him to compose the most outstanding work of devotion; “Maritial Garland of Letters to Sri Arunachala”. It was this devotion that persisted throughout his life. According to Sri Ramana Maharshi, devotion is an earnest endeavour to live in accordance with one’s own Self.” He said, devotion (Bhakti) leads to surrender and surrender leads to self-realisation. Throughout his “Garland of Guru’s Sayings”, Muruganar waxes eloquence on the importance of devotion: “The nature of his grace, conferred through the bliss of divine silence, was such that it established in me an unshakable devotion. I experienced it as a deep love towards my Lord wherein my bondage has ended and my mind dissolved in the limitless expanse of the supreme “Self”.

Devotion finds different expression. The word Bhakti (devotion) has originated from the root word ‘Bhaj’ which means ‘worship by means of bhajan, Nama Japa, (reciting the names), Nama Smarana (meditating on Nama), Nama Sangeerthana (chanting the songs) etc. Addressing Narada, Lord Krishnan had said: “I do not live in Vaikunta or in the heart of saints or among Gopikas. I live in the heart of devotees who sing my glories” (Na Aham Vasaami Vaikunte, Na Yogi Hridaye Ravou Mat Bhakta Yatra Gayanti Tatra Thishtaami, Narada!). Where the Nama Sangeeerthanam is held the environment is charged with a spiritual power and the devotee’s heart is immersed in God. Lord Krishna said: “He who seeks Me through the simple means of Nama Sangeerthanam, easily reaches Me”. Thus, Nama Sangeerthanam has been recognized as the effective way of reaching the Lord in the age of Kali Yuga. As Adi Sankara expressed devotion through Bhaja Govindam, Arunagirinathar hailed the glory of Muruga through Thiruppugazh, many saints and legends like Jayadevar, Chaitanya, Annamacharya, Badrachala Ramadas, Purandaradasar, Narayana Theertha, to mention a few, highlighted the value of devotion through Keerthans. The life of each of them was a saga of devotion and dedication.

The Musical Trinity, Saint Thyagaraja, Muthuswamy Deekshithar and Shyama Sastrigal have showed us the way to God through classical music. Similarly, the Nama Sangeerthanam Trinity, Sri Bhodendra Saraswati Swamigal, Sri Sreedhara Ayyaval and Marudanallur Sri Sadguru Swamigal have showed us the way to God through Govinda Nama Sangeerthanam. This writer considers it a great privilege to pay tribute to these pioneers of Nama Sangeerthanam from the august forum provided by the devotees of Varadaraja Perumal of Govindarajapuram.

Krishna

The year was 1627. As the sun dawned on the eastern horizon, Kesava stepped out of his home and walked towards the Kanchi Mutt. Visiting the Mutt, worshiping the shrine of Adi Sankara and other deities and offering obeisance to the Acharya, Sri Athmabodendra Saraswathi formed parts of the daily routine of Kesava. It was like any other day but with a small difference. This day, he was bringing his young son also along, to seek the blessings of Mahaswamigal. While walking, holding the young boy’s hand, Kesava pondered what the future held for his son. “He is my son, Purushothaman” said Kesava introducing him to the Kanchi Acharya. Acharya Swamigal looked at the young son for a while and then asked the father: “What are you going to contribute for the Mutt”? “Whatever that you wish and command” replied Kesava with all reverence. “Well” said Swamigal, pointing at his son “then, give him to the Mutt”. Coming from the Acharya of a venerable Institution like Sankara Mutt, the order, however unpleasant it may be, had to be obeyed and Kesava agreed. The young Purushotham joined the Mutt, received the formal initiation to sainthood (Diksha) and ascended the Peetam in 1638 as Sri Bhodendra Saraswathi Swamigal. It was Bhagawan Nama Sri Bhodendra Swamigal, the 58th Achaarya of Kanchi Mutt who pioneered the Nama Sangeerthanam movement in the South. Even while performing duties as the Sankaracharya of Kanchi Kamakoti Peetam, Sri Bhodendra Saraswathi Swamigal used to visit different holy places and highlight the value of Nama Sangeerthanam. He meditated, sitting on the banks of river Kaveri, sung the glory of the God and prompted others to join him. He believed that one who chants Rama Nama or sings the glory of Varadaraja Perumal would find fulfillment in life. In his immortal works, Rama Karnamrutham and Naamamrutha Rasaayanam he stressed the importance of chanting Rama Nama. He said, while performing different duties assigned to each, one should seek God, with heart full of devotion, by singing (Keerthana), reciting (Japa) hearing (Sravana) and meditating (Smarana).

A contemporary of Bhodendra Swamigal, Sri Sreedhara Ayyaval, was another great exponent of Nama Sangeerthanam. Born to Lingaraya at Mysore, Sreedhara Ayyaval spurned the offer of Ministership made by the King, devoted himself to the service of the God and went on an extensive pilgrimage. He found Tiruvisainallur, located on the banks of river, Kaveri, as the ideal place to pursue his spiritual mission. He became an ardent devotee of Lord Shiva and acquired mastery over Vedic texts and composed many scholarly works like Padamani Manjari, Navaratnamalika, Dayasathakam, Achuthashtakam, Ramamrutha Rasayanam, Stuthi Padhathi etc. Hearing his great works and the great miracles happening in his life, Sri Bhodendra Saraswathi Swamigal came to see Ayyaval and it became a lifelong association between them.

While the revered Acharya sowed the seeds of Nama Sangeerthanam tradition and Sri Ayyaval nourished it, Sri Maruthanallur Sadguru Swamigal (1977-1817) helped it to grow further. Venkatarama Desikan, who later came to be known as Sadguru Swamigal, was born in Thiruvidaimaruthur in Thanjavur District in 18th century. It is believed that while performing Pradakshina, Sadguru Swamigal happened to discover a rare book titled Nama Koumudhi which turned out to be a source of immense inspiration for him. He turned the river Kavery to a northern direction to build a memorial for his master, Bhodendra Swamigal. Sadguru Swamigal, brought about an orderly system of Bhajan rendering, known as Sampradaya or Padhadi Bhajan. The elaborate Bhajan Sambradhaya devised by him is divided into three major categories like Thodaya Mangalam followed by Guru and Dasar Keerthanas, Divya Nama Sangeerthanam, Gopika Geetham and Dololthsavam, each part containing slokas, songs and Namavalis and concluded with Mangala Aarati. An elaborate Padhadi (method) has also been composed for Kalyanothsavam. There were many other saints and stalwarts like Gjnananda Swamigal, Pudukottai Gopalakrishna Bhagavathar, Swami Haridas Giri etc. who left an indelible imprint in the sphere of Nama Sangeerthanam.

They were all God-incarnates. Most of them, saints, musicians and composers who helped to nurture the tradition of Nama Sangeerthanam were born and grew up around Kaveri belt. The river Kaveri has come to symbolize the hoary tradition of Nama Sangeerthan. It would seem that the waves of Kaveri produce the eternal notes of Thala in rhythm to Nama Sangeerthanam. The spirit of Nama Sangeerthanam created a wave across the country. Saint Jnaneswar and Namdevar initiated a tradition of Varagari Keertans in Maratha region and later saint Thukkaram took the tradition to greater height. As the season of Bhajanothsavam dawns, the melodious notes of Nama Sangeerthanam that originates from the Kaveri belt, flows far away to the sacred soils of Palakkad, immersing residents of all the Gramams there in devotional music and it enlightens the entire Bharat Varsha.

Though in the initial state, the devotee makes a prayer for health, happiness and prosperity, as he progresses, he dedicates himself totally before God. Now, God manifests in the form of a Guru and guides him to the higher state where the devotee loses his individuality. He reaches a stage when he does not seek anything for himself because, having totally surrendered, he does not see himself separate from God. He now reaches a state where he loses the sense of duality. The diversity which appeared in the beginning of devotion is now removed and the devotee realizes the Brahman within (Aham Brahmasmi). He may be performing the worldly duties, but his heart ever remains at the feet of the Lord, yearning for liberation (Jeevan Mukti). He realizes that the God whom he showered devotion, the Guru in which form God had manifested and the Atman that resides in him are all one. He who had worshipped God as an object now realises the God, as the Self, the subject himself. It is this state, the Bhagawathars like Udayalur Kalyana Raman sings: “Why go on searching him when he is right within you” (Unai Thedi Kandu Kollalame, Ulle…..Prabho Ganapathe”)

Krishna

Nama Sangeerthanam

According to Ajamila Charitra from Srimad Bhagavatam, the practice of chanting the Divine Namas would ward off our Karmas, uproot the inherent Vasanas, carried over from previous lives, and help us to attain spiritual fulfillment. "Kalau Kalmasha chittaanaam Paapa Dravyopajeevinaam | Vidhi Kriya viheenaanaam gathir Govinda keertanam" || The mind that becomes pure and free from all negative thoughts would then be able to concentrate on Krishna, the divine Power. The supreme Good that one is able to realize through meditation can now be easily achieved through the means of Nama Sangeerthana. May the spirit of devotion expressed through Nama Sangeerthanam delight the heart of all devotees! May the melodies of Nama Sangeerthanam reverberate all over!

As Nama Sangeerthanam progresses, the devotee is overwhelmed and transcended to a state of bliss, beyond body, mind and ego. Though he is immersed in the thoughts of God, he is not able to experience God with full consciousness. Nama Sangeerthanam provides the ground from which he should proceed ahead. It is only when he longs to know God, renounces his desires and surrenders totally, his devotion matures to the state of Para Bhakti. The God’s grace then manifests in the form of a Guru and gives him the strength to turn inward. The Vedas and Upanishads, considered as the store-house of knowledge, may serve as a path-finder but they only indicate: “Go this way” and it is only the grace of Guru that actually takes the devotee to his destination. (Panniru Vedangal Padithu Unarnthalum, Unnarul Illa Vittal Onrukkum Uthavathu….Enna Punniyam Seitheno) . When the car in which we travel breaks down, we just stare at the engine, wondering what is wrong with it. We then call a mechanic, who sees the engine differently, detects the fault and makes it in running condition. Similarly, when we develop defect and do not know how to go about, the great mechanic, the Guru steps in, detects our shortcomings and helps us to move forward.

Every devotee remains in different levels of perception and understanding. He may be groping in the thick dark jungles of ignorance, unable to know which direction to take. It is the Guru who awakens his consciousness and kindles the light of knowledge. The Guru helps the devotee in fulfilling his Karma Vasanas by means of Upasana. The Guru helps in purifying the mind of the devotee by means of Anushtanam. The Guru helps the devotee in destroying the Avidyas by teaching the truth. A true devotee, who has detached himself from the world, may be yearning to seek the Lotus Feet of God and it is the grace of a Guru that actually takes him there. The opening lines of Sankara’s Guru Strotam say: “To Guru, who is the manifestation of Brahma, the creator, Vishnu, the protector and Siva, the destroyer, I offer my obeisance.”(Guru Brahma, Guru Vishnu, Guru Deva Maheshwara. Guru Sakshath Parambrahma, Tasmai Shri Gurave Namaha.) This means that Guru, the Preceptor combines the qualities of all the three great powers. In the modern materialist age, the privilege of having a right Guru may not be available for all. It is hard to locate the right Guru who would guide the aspirant according to their nature and requirements. It is enough if one mentally adopts a saint as Manaseeka Guru and follows his path. When the devotee sufficiently matures and the appropriate time comes, the Guru would reveal himself and give the guidance.

Guru performs various roles as a path finder, mentor, Master, friend, guide and philosopher. Though the Guru is highly enlightened, he comes down to the level of a devotee, sits with the devotee in equal footing, imparts him knowledge and elevates him to Guru’s own level of realization. While a Guru would act as a Master to disciples, the Yuga Purushas or Jagat Gurus like Sankara, Ramanuja or Ramana act as Gurus for the whole humanity. It is the Guru who removes our false notions and gives us the true vision by which we are able to see what is real.

In order to emphasize the importance of Guru, Lord Siva himself manifested as the Supreme Guru, Shri Dhakshinamurthy. Dakshinamurthy, the embodiment of knowledge, the Ultimate Guru who faces South is worshipped in all temples. The Jnana Mudra depicts the thumb finger (God) merging into the index finger (Self), while the other three fingers, representing mind body and intellect remains separately. It signifies that only when the individual detaches himself from his body, mind and intellect, he or she is able to reach God. The other hand of Sri Dakshinamurthy shows the Abhaya Mudra which symbolises his blessings. The importance of Guru is explained in Skanda Purana in the form of a dialogue between Lord Siva and Parvati which has come to be known as Sri Guru Gita. Guru Gita says: “There is no doctrine greater than the one prescribed by a Guru, no penance as effective as the grace of a Guru, no knowledge is complete as the one imparted by a Guru and I offer my obeisance to such a Guru.” (Na Guror Adhikam Tathvam, No Guror Adhikam Tapah, No Guror Adhikam Jnanam, Tasmai Sri Gurave Namah (v.77)

Guru’s eminence can be known from the fact that he is considered equally venerable to God if not more than God. In his immortal hymn Kandar Anuboothi, Arunagirinathar, the author of Thiruppugazh, prays Lord Muruga to come and grace him. He prays that God would manifest Himself as Guru and show him the path of liberation. (Guruvai Varuvai Arulvai Guhane). It should be noted that rather than aspiring for the direct manifestation of God, he prays that God should take the role of a Guru and then show the way for realization of God. In the history of Namdevar, we find the glaring instance of God himself directing His devotee to receive the grace of Guru first and then come to Him.

Namdev, born in a Maharashtra family, was married at the age of 11. He came under the influence of Bhakti movement led by Jnanadev from Pandharpur. He proved by setting an example himself that even by being in the family, one can attain his spiritual goal. His devotion towards Lord Vittobha was overwhelming and he even maintained a channel of communication with Lord Vittobha. Being highly devoted and dedicated, he experienced the presence of Vittal and even exchanged his thoughts with Vittal. He thought he was self-sufficient in his devotion and needed no knowledge or advice from any Guru.

Once, during a Satsang, another devotee, Gora Kumbhar, a potter by profession, was asked to ascertain who among the assembled had attained full devotional maturity. Gora Kumbhar went to different persons, patted on their head with the piece of wooden stick which he used to test his potteries and depending upon the sound heard made remarks like “matured’, “not matured”, “not sufficiently matured” etc. He then came to Namdev, patted on his head and said “half-matured”. The Namdev felt humiliated, rushed to Vittal, the Lord with whom he was in the habit of expressing his emotions and narrated the incident.

As you sow, so your reap

Namdev then heard the Lord’s voice: “I have come to you earlier in different forms. Once I came as a friend and gave ornaments to be offered to the girl you were to marry. Later, at the time of delivery of your wife, I came as a helper. On another occasion, I came in the form of a North Indian businessman and helped you in conducting the ear-piercing ceremony of your child. But on none of these occasions, you were able to recognize me. Your devotion may help you to reach me but only Jnana can help you to know me. Go to Visobha Khechar, a disciple of Jnanadev, who lives in a village called Avandhya”. Namdev then went to the village, took shelter in a temple and rested there for a while. Then, he saw a man sleeping with his feet resting on the Siva Linga. “What an audacity!’ thought Namdev. He woke up the man and admonished him by saying that he was desecrating the Linga by placing his feet on it. “If you think it is wrong, please do me a favour”; Visobha replied with a smile. “I am too old and weak. You please lift my feet and place them in another spot”. Namdev then took the feet of Visobha in his hands and as he tried to place them in another spot, he found a Linga there too. Wherever he tried to place Visobha’s feet, he found a Linga there. All along, in his search to find a spot devoid of Linga, he was holding Visobha’s feet. Then the realization dawned on Namdev that God is everywhere and He permeates throughout the universe. He then realized that he has found his Guru. He surrendered before Visobha and requested to accept him as his disciple. Visobha formally initiated Namdev to sainthood, set ‘Self-Realisation” as the goal of life and advised the path that leads towards it. He also advocated the value of Nama Sangeerthan as the ideal way to reach the Lotus Feet of God.

Namdev composed innumerable songs known as Abhangs. He went on a long pilgrimage along with saint Jnaneswar to highlight the glory of Nama Sangeerthan. “Oh Panduranga, let this body remain or perish but let my devotion towards you live on for ever. My only refuge is your Lotus Feet. My tongue should ever utter your divine names like ‘Panduranga’, ‘Vittala’ . (Deha Javo Athava Raho, Pandu Rangeem Druda Bhavo, Sarana Sotim Sarvatha Anathuji Pandari Natha,…)

Once, after keeping the breakfast bread on his side, Namdev started his daily prayer. As he was rendering his prayer song, a dog came, grabbed the bread and fled away. Instantly, Namdev ran after it, not with a stick to beat it with, as he would have done before, but with a cup of ghee and sugar. He caught hold of the dog and addressed it: “Oh Lord Panduranga, why do you eat the dry bread; take it with this ghee so that it would taste better”. Now, after he was guided by a Guru, Namdev became enlightened enough to recognize God in whichever He came; whether like a dog or like a saint.

The incident when Namdev held the feet of Visobha in his hands marks the transformation that has taken place in Namdev. That moment, when he held his Guru’s feet in his hand, he was placed on the right track to God. It showed that a Guru alone can escort you to the doors of God. Though Namdev was an ardent devotee and he received the grace of God, he could not experience God without the help of a Guru. God had appeared before him many times in different forms but he could not recognize. Now after he received the grace of Guru, he not only sees but also experiences the God within. Soon, he would realize that the Guru who manifested before him was none other than Panduranga and he himself was reflection of Panduranga. There is no seer or the seen. There is only Panduranga.