Author Topic: Koodara Valli - 11.01. 2013.  (Read 2361 times)

Subramanian.R

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Koodara Valli - 11.01. 2013.
« on: January 11, 2014, 07:56:09 AM »


Today is also celebrated as Koodaravalli Day by the Vaishnavites.

This is based on the Verse 27 of Tiruppavai and its contents.  After all the tapas, like early morning bath, chanting
Narayana names and having darshan of Him in the temples, the tapas ends today. Andal asks Narayana (who will
conquer those who are not in union with Him), to present them various ornaments and dresses and after getting
these she and her friends go to their houses and prepare, Akkara Vadisal (Sweet Pongal) with ghee laced in
abundance, and take it lavishly in such a way, the melting ghee trickles down from their elbows!   

கூடாரை வெல்லும் சீர் கோவிந்தா உந்தன்னைப்
பாடிப் பறை கொண்டு யாம் பெறும் சம்மானம்
நாடு புகழும் பரிசினால் நன்றாகச்
சூடகமே தோள் வளையே தோடே செவிப் பூவே
பாடகமே என்றனைய பலகலனும் யாம் அணிவோம்
ஆடை உடுப்போம் அதன் பின்னே பாற் சோறு
மூட நெய் பெய்து முழங்கை வழி வாரக்
கூடி இருந்து குளிர்ந்தேலோர் எம்பாவாய்

What are the prizes that Narayana give?  First the bangles (choodakam), then the shoulder bangles (thOL vaLai),
ear studs (thOdu), then special gold long chains that are worn in the ears (sevi poo), then the anklets (nupuram or
padagam) and also other ornaments.  Then nice dresses!
Finally the sumptuous eating of sweet pongal comes.

Koodi irunthu - in a group - Sat sangh of Narayana devotees.

kuLirnthElo - The sat sangh makes them to revel in the chillness of bliss, with all desires fulfilled.

The word Koodara Valli comes from the first words, "koodArai veLLum seer Govinda."

The Lord helps sadhus and bhaktas (Gajendra, Prahlada, Uddhava, Arjuna and others) but kills or conquers those who are evil
and not in union with Him (Hiranyakasipu, Ravana, Kumbakarna, Sisupala, Dhandavaktra, Kamsa and others.)   

Arunachala Siva.

 



Ravi.N

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Re: Koodara Valli - 11.01. 2015
« Reply #1 on: January 11, 2015, 05:33:45 AM »
Friends,
Today is koodaravalli and I wish to share the inner essence of verse 27 of Tiruppavai.  Master TGN's talks on Tiruppavai are truly inspired and it is indeed a rare privilege to have listened to his exposition live and also to listen to the recordings in his presence over the years during the auspicious month of Margazhi.TGN is not physically with us during this Margazhi season,yet his presence continues to inspire and guide.This post is dedicated to the master.Before I begin,here is  an invocatory verse composed by TGN on our Lady Andal:

வளந்தரும் ஆற்றலாம் வானத்தின் நீலம்
அளப்பரிய ஆற்றலது ஆண்டாள்-களமமைத்து
ஆண்டகதை யான்சொல்ல ஆர்வமொடு தான்கேட்டோர்
ஈண்டடைவர் மெய்யாம் இனிமை

The prowess it is that yields plenitude and prosperity
vast as the infinite blue as the sky-Such is Andal's field of spiritual energy
and they who come to listen  to my account of her Reign of Grace
are assured of attaining to the sweetness of Unison with the Absolute
here in this world and in this very birth.

continued....

Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #2 on: January 11, 2015, 06:06:11 AM »
Friends,
Before we embark on verse 27,It may help to review and understand the nature and structure of the verses of Tiruppavai.I will refer you to this link:
http://www.arunachala-ramana.org/forum/index.php?topic=7430.0

Here is an excerpt from my posts there:
Andal comes in the lineage of Siddhars.Her father periyazhwar is also known as Vishnusiddhar.To understand the language used by the Siddhars ,it is essential to know their 'paribhasha' or code word.They use cryptic expressions and these have a meaning in everyday parlance and at the same time have a deep spiritual connotation.Without the 'key' to this connotation it is impossible to crack the code and get to the inner significance of these words.The Beauty of this form of expression is that they avoid the speculations and intellectual polemics.The Expression is highly suggestive,and this very power of suggestion makes it easier for the initiated to ponder and delve deep into the word and its meaning,without having to cogitate about it through reasoning.This in fact is true about Vedas and vedic symbolism and imagery as well.
The Key that this sort of code word exists lies in the hint that andal gives in using the word-நீங்காத செல்வம்=neengAtha selvam=Evelasting wealth.What is everlasting wealth?What is it that is lasting and inexhaustible.It is what the Seekers in satsangha are after-The Grace of the Lord and the Lord Himself are the everlasting wealth.

In his insightful writings on The Secret of The Veda,Sri Aurobindo succinctly observes:
One of the leading principles of the mystics was the sacredness and secrecy of self-knowledge and the true knowledge of the Gods. This wisdom was, they thought, unfit, perhaps even dangerous to the ordinary human mind or in any case liable to perversion and misuse and loss of virtue if revealed to vulgar and unpurified spirits. Hence they favoured the existence of an outer worship, effective but imperfect, for the profane, an inner discipline for the initiate, and clothed their language in words and images which had, equally, a spiritual sense for the elect, a concrete sense for the mass of ordinary worshippers. The Vedic hymns were conceived and constructed on this principle. Their formulas and ceremonies are, overtly, the details of an outward ritual devised for the Pantheistic Nature-Worship which was then the common religion, covertly the sacred words, the effective symbols of a spiritual experience and knowledge and a psychological discipline of self-culture which were then the highest achievement of the human race.

Lady Andal's Tiruppavai has this sort of an outer and inner track and is thus accessible to every seeker at a level commensurate with his maturity and comprehension.

Continued....

Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #3 on: January 11, 2015, 06:54:55 AM »
Tiruppavai-Verse 27

கூடாரை வெல்லும் சீர் கோவிந்தா உந்தன்னைப்
பாடிப் பறை கொண்டு யாம் பெறும் சம்மானம்
நாடு புகழும் பரிசினால் நன்றாகச்
சூடகமே தோள் வளையே தோடே செவிப் பூவே
பாடகமே என்றனைய பலகலனும் யாம் அணிவோம்
ஆடை உடுப்போம் அதன் பின்னே பாற் சோறு
மூட நெய் பெய்து முழங்கை வழி வார
கூடி இருந்து குளிர்ந்தேலோர் எம்பாவாய்


koodArai vellumseer gOvinddhA!unthannai
pAdi paRaikoNdu yAmpeRum sammAnam;
nAdu pugazhum parisinAl nanRAga,
choodagamE,thOLvaLaiyE,thOdE.sevippoovE,
pAdagamE,enRanaiya palkalanum yAm aNivOm;
Adai uduppOm;adhanpinnE pARsORu
moodaney peydhu muzhanggai vazhivAra
koodiyirunddhu kuLirnddhElOrempAvAy.

            TOTAL SERENITY

O Govinda,who has the graces to win over even those standing apart from you!
(Let us now tell you)about the reward we shall get by singing your praise
and securing the drum:Bracelets and shoulder-bangles,ear studs and ear-flowers,
anklets and a variety of such-like ornaments-these we shall wear and put on
new dress and thereafter,we shall feast on milk-rice which is covered with ghee
that would flow down our forearm all the way to the elbow.
Thus shall we be united and in total serenity,Listen and ponder,our girl.

continued...
« Last Edit: January 11, 2015, 07:02:30 AM by Ravi.N »

Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #4 on: January 12, 2015, 06:59:33 AM »
Tiruppavai,verse 27  continued....

The fundamental question that may be asked regarding Tiruppavai is this-We may know what outwardly the verses mean but is it true that there is a so called 'inner track'.How are we sure that it is not at all just an intelligent guesswork or fabrication of someone who may be seeing 'a figure in the cloud' -and spinning yarn on that basis?

One of the Fundamental aspects of Tiruppavai is that Lady Andal has given it in sangath tamizh.Further she has chosen the words to string together the verses very carefully and deliberately.This is on account of her supreme compassion that ignoramuses like us should also benefit by reciting it,deliberate upon it and arrive at the true essence-sravana ,manana and Nidhidhyasana.

We may examine the way she has chosen the adjectives to go along with the nouns.

மதி நிறைந்த நன்னாளால் ,நேரிழையீர் ,தீங்கின்றி நாடெல்லாம் ,பெறும் செந் நெல்,குடம் நிறைக்கும் வள்ளல் பெரும் பசுக்கள் ,நீங்காத செல்வம்,
தூய பெரு நீர் யமுனைத் துறைவனை ,பேய்ப் பெண்ணே!,ஏமப் பெருந் துயில், அருங்கலமே!,மாற்றாதே பால் சொரியும் வள்ளல் பெரும் பசுக்கள் ,
சாலப் பெரும் பறையே பல்லாண்டு இசைப்பாரே,etc,etc.

It is quite clear from these descriptions that they do not refer to things that we use in our day to day affairs,atleast not entirely so.

For instance the பால் (milk) cannot be நீங்காத செல்வம் in the ordinary sense of the word-if left uncared for,it will turn putrid.
Similiarly the பறை may last a few years,but AnDAL is expecting it to last for ever-சாலப் பெரும் பறையே பல்லாண்டு இசைப்பாரே-By this 'Drum' she means Divine Grace that will last for ever,hence she is using this phrase.
If we diligently go through Tiruppavai verses ,the hints and clues that our lady has given out of sheer compassion grows on us and leaves us steeped in its richness.The vereses then come alive in a most tangible way as a supreme revelation showing us a step by step definitive way towards redemption.

We will also be in a position to draw parallels from the Upanishads and other great ones ,who have also resorted to such a ploy in their compositions.

We may draw upon verses 28 through 30 of Sri Bhagavan's akshara Mana malai and see how they relate to this verse 27 of tiruppavai.

28.சாப்பா டுன்னைச் சார்ந்துண வாயான் சாந்தமாய்ப் போவ னருணாசலா .

29.சித்தங் குளிரக்கதி ரத்தம்வைத் தமுதவாயைத்திற வருண்மதி யருணாசலா.

30.சீரை யழித்துநிர் வாணமாச் செய்தருட்சீரை யளித்தரு ளருணாசலா.

Andal  mentions  அம்பரமே தண்ணீரே சோறே in verse 17 and again mentions in verse 27 (the verse we are about to discuss)

ஆடை உடுப்போம் அதன் பின்னே பாற் சோறு

What is the ஆடை(clothes) and why after that பாற் சோறு (Milk Food)?

We will be covering this a little later.

Continued...


« Last Edit: January 12, 2015, 07:11:44 AM by Ravi.N »

deepa

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Re: Koodara Valli - 11.01. 2013.
« Reply #5 on: January 13, 2015, 06:00:40 AM »
Ravi sir,
How fortunate! I came in to check out your old posts of Sri. Ravi on Tiruppavai after a while and find this.
Through you, we got to know Sri. TGN also. His interpretation is quite unique and will stay with us.
Thanks,
Deepa




Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #6 on: January 13, 2015, 06:57:47 AM »
Deepa,

Quote
Through you, we got to know Sri. TGN also. His interpretation is quite unique and will stay with us.

I also recall how I got to know TGN-in 1994 or so ,in the course of some spiritual discussion on Sri Bhagavan and his teachings,one of my colleagues mentioned his name(TGN) and added that he used to give talks about 'Ramana'.The matter ended there.In 1995 or so,one day I asked this colleague of mine(RKS) whether TGN is around and is giving any talk.Strangely he drew a blank saying-'I had attended his talk a few years ago.I am not aware whether the talks are continuin.He must be old now'.After a week,this colleague of mine came back and reported that there would be a talk in 'Raga Sudha Hall' that sunday evening.How he got this information is interesting!He was walking on the road and someone who was his acquaintance years ago in the TGN circle accosted him-'How come you are not to be seen nowadays'.RKS asked him -'Are the talks taking place now?' and got this reply that one was scheduled that coming Sunday.
RKS came and informed me and that is how I got to begin attending TGN's wonderful talks ,not just on Tiruppavai but on many other Great ones and their teachings.This is exactly the sort of spiritual association that I have always yearned for,without any denomination,without any boundary,without any cult worship of any kind overt or covert-truly  universal and all embracing.TGN's poem on Lady AnDAL befits him as well.
Strangely RKS hardly attended any of TGN's talks subsequently although I used to recount to him what I heard.RKS used to say-'I must attend one of these days'.Weeks passed and rolled into years,and TGN passed away in 2014.
I am grateful to RKS for letting me know about TGN and leading me there.
Thanks Deepa.This set of posts is a sort of homage to this great soul who always treated others as his equal.
Namaskar

Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #7 on: January 13, 2015, 07:14:30 AM »
Tiruppavai Verse 27 continued....

To understand the essence of verse 27,we need to juxtapose it against verse 2.Here it is:
Verse 2:

வையத்து வாழ்வீர்காள்! நாமும் நம்பாவைக்குச்
செய்யும் கிரிசைகள் கேளீரோ! பாற்கடலுள்
பையத் துயின்ற பரமனடி பாடி
நெய்யுண்ணோம் பாலுண்ணோம் நாட்காலே நீராடி
மையிட்டு எழுதோம் மலரிட்டு நாம் முடியோம்
செய்யாதன செய்யோம் தீக்குறளைச் சென்றோதோம்
ஐயமும் பிச்சையும் ஆந்தனையும் கை காட்டி
உய்யுமாறெண்ணி உகந்தேலோர் எம்பாவாய்.

vaiyaththu vAzhveergAL!nAmum nampAvaikku
cheyyum kirisaigaL kELeerO!pARkadauL
paiya thuyindRa paraman adipAdi,
neyyuNNOm;pAluNNOm;nAtkAlai neerAdi
maiyittezhudhOm;malarittu nAm mudiyOm;
seyyAdhana seyyOm;theekkuRalai chenROdhOm;
aiyamum pichchaiyum Anddhanaiyum kaikAtti
uyyumAReNNi uganddhElOrempAvAy.

(Way to Liberation)
O Ye people all,Living in the world process!(Oh Citizens of the World-Ravi)
Hearken to the code we've set for our penance chosen;
singing the praise of the feet of the absolute,
who is in gentle slumber in the ocean of milk.
we shall forswear ghee and milk also;
taking our bath in the predawn time.
we shall not apply collyrium to our eyes
nor plait our tresses with flowers of any kind.
We shall not do what we should not be done
and we shall not voice around malefic complaints;
charity we shall extend even when it is unsought,
apart from giving away to those who seek aid;
and this our hand shall do to the extent of resource.
Thus we are Gladdened to have ascertained
The way to Liberation,Listen and Ponder,our Girl!

In verse 2 Andal began the Nonbu saying நெய்யுண்ணோம் பாலுண்ணோம் and in verse 27 she is saying அதன் பின்னே பாற் சோறு  மூட நெய் பெய்து முழங்கை வழி வார

It signifies the end of outer observances.Why so?Having observed this discipline for days on end during the auspicious month of margazhi ,it has become the very nature of the aspirants that they are now seeking only God and his Grace.They are now experiencing direct communion with God.They have clothed themselves in the raiment of Grace (ஆடை உடுப்போம்)
and are now are partaking spiritual manna(அதன் பின்னே பாற் சோறு) and their minds are flowing like thaila dhara(flow of oil) மூட நெய் பெய்து முழங்கை வழி வார.

continued....

Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #8 on: January 14, 2015, 05:24:27 AM »
Tiruppavai verse 27 continued....

What is the true nature of பாற் சோறு?How it to be partaken?

Verse 28 begins thus:கறவைகள் பின் சென்று கானம் சேர்ந்து உண்போம்

Andal clearly points to the nature of this 'food'-that it is something that is the essence of the vedas-the கானம் not just refers to the sama ganam but the whole of the vedas-the sounds of the vedas are music to the awakened soul.

கறவைகள் பின் சென்று-means following the way of the wise ones.

The Taittriya upanishad wonderfully captures this:

Hāa vu! Hāa vu! Hāa vu!
Aham annam aham annam aham annam!
Aham annādo'ham annādo'ham annādah!
Aha'm ślokakrt aha'm ślokakrt aha'm ślokakrt!
Aham asmi prathamajā rtāasya!
Poorvam devebhyo'mrtasya nāabhāayī!
Yo mā dadāti sa ideva māavāh!
Aham annam aham annam adantam āadmi!
Aham viśwam bhuvanam abhyabhavāam!
Suvarnajyotīh!


Hāa vu! Hāa vu! Hāa vu! [Sounds of ecstasy] I am the food, I am the food, I am the food! I am the eater of the food, I am the eater of the food, I am the eater of the food! I am the maker of verses [poet], I am the maker of verses, I am the maker of verses! I am the first born of this world, the manifestation of truth as the formed and the formless! I existed before the gods! I am the centre of immortality! He who offers food, it is this me he protects! I am food, I am food and I am the one who eats up the eater of food! It is I that has become the entire universe! I am the golden light!

Sri Bhagavan in his akshara mana malai says the same thing:சாப்பா டுன்னைச் சார்ந்துண வாயான் சாந்தமாய்ப் போவ னருணாசலா .

கறவைகள் பின் சென்று கானம் சேர்ந்து உண்போம் thus refers to this partaking of this feast of spiritual communion.

Now we may see what andal means in verse 27:

ஆடை உடுப்போம் அதன் பின்னே பாற் சோறு
மூட நெய் பெய்து முழங்கை வழி வார
கூடி இருந்து குளிர்ந்தேலோர் எம்பாவாய்

The nature of spiritual communion is that the tapam or fever of the mind is quelled -and it experiences the coolness or freshness.

continued...


« Last Edit: January 14, 2015, 05:34:47 AM by Ravi.N »

Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #9 on: January 16, 2015, 06:58:53 AM »
verse 27 continued....

In verse 3 Andal says:தீங்கின்றி நாடெல்லாம் திங்கள் மும் மாரி பெய்து .The நாடு refers to the mind that seeks(நாடுவது நாடு).It refers to threefold process of sravana,manana and nidhidyasana.

In verse 27 Andal says:நாடு புகழும் பரிசினால் நன்றாகச்-The mind shall celebrate the reward obtained through singing the praise of the Lord.

சூடகமே choodakamE Bracelets ;தோள் வளையே thOL vaLaiyE shoulder bangle ;தோடே thOdE ear stud ;செவிப் பூவே sevippoovE ear-flowers ; பாடகமே =(பாத கடகமே) pAdagamE anklets

என்றனைய பல்கலனும் யாம் அணிவோம் enRanaiya palkalanum yAm aNivOm a variety of such-like ornaments-these we shall wear.

Through the rigorous and single-minded practise of penance(nonbu),the jewel like spiritual qualities have become the very nature of the aspirants-The Feet are always walking the spiritual path,their hands are always engaged in good deeds,their ears are always listening to only praise of the divine,the tongue is always singing the praise of the Lord and their mind is always
in jubiliation united as it is with the lord(கூடி இருந்து).As such no more 'external observance of discipline' is needed.They can now wear their usual ornaments and dress and go about their daily routines as before-Life itself becomes a celebration.

We have this excerpt from The Gospel of Sri Ramakrishna:

M: "Is it necessary to practise discipline all through life?"
MASTER: "No. But one must be up and doing in the beginning. After that one need not work hard. The helmsman stands up and clutches the rudder firmly as long as the boat is passing through waves, storms, high wind, or around the curves of a river; but he relaxes after steering through them. As soon as the boat passes the curves and the helmsman feels a favourable wind, he sits comfortably and just touches the rudder. Next he prepares to unfurl the sail and gets ready for a smoke. Likewise, the aspirant enjoys peace and calm after passing the waves and storms of 'woman and gold'.


Continued....


Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #10 on: January 21, 2015, 07:18:49 AM »
Verse 27 continued...

கூடாரை வெல்லும் சீர் கோவிந்தா

The Name Govinda is one that is dear to all-It is dear to Sri Sankara,Sri Ramakrishna,Saint mirabai and a galaxy of great saints.Beginning with this verse and through verses 28 and 29 the name resonates thrice(just like in Bhaja Govindam of Adi Sankara).

In verse 28,குறை ஒன்றும் இல்லாத கோவிந்தா and in verse 29 இற்றைப் பறை கொள்வான் அன்று காண் கோவிந்தா

The Auspicious name 'govinda'(ruler of senses) gets rid of 'I' and 'mine' which estranges one and unites him/her with the divine.Why so?In truth all that exists is the one without a second,blemishless-குறை ஒன்றும் இல்லாத கோவிந்தா

United with the divine one may then sport in this world as a jivanmukta.Such a one is always engaged in everlasting servitude to the Lord,even should he or she be born seven times seven in this world!Such is the audacity of Andal who just lived 24 years on this terra firma.In verse 29 she inspiringly says:

இற்றைப் பறை கொள்வான் அன்று காண் கோவிந்தா
எற்றைக்கும் ஏழ் ஏழ் பிறவிக்கும் உன் தன்னோடு
உற்றோமே ஆவோம் உனக்கே நாம் ஆட்செய்வோம்

மற்றை நம் காமங்கள் மாற்றேலோர் எம்பாவாய்

continued...



Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #11 on: January 22, 2015, 06:25:13 AM »
Verse 27 continued...

கூடாரை வெல்லும் சீர் கோவிந்தா

How does this conquest happen?It happens through the power of Love,irrespective of what outer form this love takes.This is best illustrated in the lives of the Great ones.Here is a fine example of such a transformation -an excerpt from Papa Ramdas' 'In the vision of God'

CHAPTER XI
ANJANGAUM-ANGAR
(i) An Honest Rebel
Ramdas had a unique experience during the visit to the Sholapur District. The reader may remember that Ramdas had visited Anjangaum once before a year previously and had been the recipient of great kindness and hospitality at the hands of the devotee, Madhavrao Kulkarni. The celebration in his house was of navavidha bhakti, that is, nine kinds of devotion. The devotee who is a high-class Brahman had engaged the services of over a dozen brahmans to perform the various functions of the sacred festival. Besides Ramcharandas, Ramdas was later joined by Bhavanishankerrao of Bangalore.
Ramdas arrived at Madhavrao?s house only two or three days before the close of the festival which had a run, as usual, for nine days. Since his arrival, Madhavrao?s house had a rush of visitors to see Ramdas. Now the attention of most of the inmates of the house and the people of the village was diverted from the religious ceremony towards him. The brahmans did
not at all like the turn of events. They remonstrated with Madhavrao against the undue prominence paid to a wandering sadhu. Poor Madhavrao was in a sore fix! His love and regard for Ramdas would not diminish in spite of the repeated onslaughts of the brahmans against his fidelity to Ramdas. The inevitable last straw was not lacking in the present case. The situation was growing every moment more and more tense. At the request of Madhavrao and other guests, Ramdas was made to distribute prasad. The brahmans demurred to accept it from the hands of Ramdas. However, some of them most reluctantly received it from him, and there was an honest rebel. His name was also Ramdas, hereafter referred to as ?brahman Ramdas?. He stood up and defiantly spoke out: ?I refuse to debase myself by taking prasad from his hands,? pointing towards Ramdas.
This outburst stunned Madhavrao and the whole congregation, as though a bomb had suddenly exploded in their midst. Ramdas only smiled and told Madhavrao not to mind the brahman?s words and there was no harm done. The other brahmans, discovering in brahman Ramdas an intrepid leader, thenceforth gathered round him and raised a united standard of
revolt.Madhavrao was thoroughly frightened. He feared that the celebration which went on so far smoothly would be upset. He understood Ramdas perfectly. He took care to see that Ramdas was not brought into contact with them, so that there might be no room for discontent or disruption. While previously at dinner Ramdas and the brahmans were sitting in one
line, Madhavrao now divided up the ranks and so arranged matters that no invidious distinctions were palpably noticed. However, the celebration terminated without further unpleasantness, although the brahmans maintained the tenseness of the situation to the end. Ramdas was all the time an amused witness of the whole game. The matter, however, did not
stop here.
Ramdas had meanwhile received an invitation from a neighbouring village. The brahman Ramdas who came to know of it proceeded to the village in advance and warned the devotee, who would have Ramdas at his place, not to take him there. He told the devotee and others that Ramdas was an impostor in the garb of a sadhu and, for all that they knew, he might be an outcast and was not therefore worthy of being associated with the brahmans of their status. Fine things about Ramdas indeed!
But the devotee Balwantrao of Angar - Angar being the name of the neighbouring village - would not be prejudiced. He had on the last occasion come in touch with Ramdas and had been all kindness and love. He ran down to Anjangaum and took over Ramdas to Angar. Nearly fifty villagers from Anjangaum followed him including Madhavrao and many members of his household. Divine love was fully at work in the hearts of these simple and pure country-folk. It was a walk of about three miles. Ramdas and party duly reached Angar.

continued...

Ravi.N

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Re: Koodara Valli - 11.01. 2013.
« Reply #12 on: January 22, 2015, 06:37:35 AM »
Verse 27 continued...

கூடாரை வெல்லும் சீர் கோவிந்தா continued...

The brahman Ramdas was there. He came and sat near Ramdas. His looks were full of contempt and his manner cold and overbearing. There was now quite a crowd around Ramdas. The Brahman asked Ramdas a question: ?What is panchikarana??
Ramdas replied that he was not learned and his knowledge of such matters was very little. At this he laughed derisively and then raising his voice told the assembled people that they were veritable fools to have come to pay homage to an impostor whose only qualification was his colossal ignorance. The hearers did not relish this pointed attack and hung their heads down. As for Ramdas, he broadened his usual smile and remained perfectly calm and quiet. Hundreds of visitors streamed into Balwantrao?s house, and afforded Ramdas the happiness of their company. Their love for him was marvellous. The brahman chafed and burned with the fire of jealousy. The day passed. Next day there was a big feast. The brahman openly refused to join it.In the evening he proposed to perform a harikatha. On such occasions Ramdas was made to sit in a prominent place, and the performance would take place in front of him in the midst of a vast multitude. So also did it happen this time. The brahman Ramdas, who brought about the situation to serve his purpose, indirectly levelled at Ramdas a most spirited diatribe.
After dilating at length upon the qualities of a hypocritical sadhu, he concluded the katha with this peroration:
?Vagabonds and frauds are abroad, pretending to be sannyasis and sadhus. Beware of them! Only dull-headed people run after them, make much of them and eventually fall an easy prey to their wiles and machinations.?
Ramdas was not any the worse for a fresh baptism of abuse. God so willed it and he submitted, his equanimity undisturbed.

(ii) A Wonderful Transformation
Two days later, there was another dinner arranged by a pious merchant of the place. In those days Ramdas was mostly on milk-diet and would take a little food once in two or three days, along with the devotees at their dinner party. On this occasion also the brahman Ramdas had been invited. But he failed to turn up at the appointed time. All the guests waited for his arrival. He was, however, not to be seen. The merchant started to fetch him and after a search found him, but could only persuade him to attend the feast after a great deal of entreaty. At last he came. His face was charred; his looks were haggard and eyes sunk in their sockets. It was evident that envy was fast consuming him. On seeing him come, Ramdas felt really glad and asked the merchant to serve him first.
?No, no,? he shouted, ?I am not going to take any meals today. I have vowed to fast.?
Ramdas begged of him to take at least some sweets. He pondered for a while and to the infinite delight of Ramdas and all, consented to have sweets. Accordingly, some sweet balls or ladoos were placed before him. Ramdas requested all the guests not to start eating until the brahman had commenced to eat. He had about three or four ladoos. All hail, a God of love, Thou hast at last triumphed!
It was observed that the brahman did not feel quite at ease. The kindness and love offered in return for harshness and hate on his part almost overpowered him. He left the scene suddenly. That evening at four, a harikatha function was arranged by a devotee to be performed at his house by an old haridas of the village. Of course Ramdas attended it with
Ramcharandas and Bhavanishankerrao. Now the last two would not, in the ordinary course, remain in the town after five in the evening, but would run up to the neighbouring hillocks and spend the nights together in meditation and repetition of Ramnam. When kirtan was still going on they left the place at the usual time and disappeared on the hills.
A mysterious event now took place. Some devotees of Anjangaum (the last village visited by Ramdas) who were away when he was there, but who had seen him at the time of his visit over a year before, were hastening to Angar with the object of meeting him. On their way they happened to pass the hill on which Ramcharandas and Bhavanishankerrao were sitting.
Strangely enough, they beheld, as they approached the hill, three men sitting in a line, Ramdas in the middle and the other two, one on each side. They were not surprised. They thought that he in company with the two friends must have gone to the hills for an evening spell. They did not like to disturb the trio, since they discovered them in a state of meditation. They proceeded straight to Angar hoping to meet Ramdas on his return at nightfall. As they entered the village, they heard the sound of cymbals at the kirtan party, and led by the sound they came to it. But what was their astonishment to see Ramdas sitting in the assembly attending to the kirtan, while they had clearly seen him on the hillock which they had passed a little while ago! He was on the hills and at the same time at the kirtan party too! They were bewildered. They related the matter to the brahman Ramdas who formed one of the assembly at the performance. This miraculous incident produced no small effect on the brahman.
At about eight o?clock that night he met Ramdas at a milk party. His attitude towards Ramdas had, in the meantime, entirely changed. He fell at Ramdas? feet and wept bitterly. He condemned himself in scathing terms and begged piteously to be forgiven. Ramdas asked him what the matter was. It was then that Ramdas heard from his Iips the whole story of the
double personality. While Ramdas listened his hairs stood on end, his eyes were filled with tears, and his entire frame thrilled with indescribable ecstasy. He only muttered: ?It is all Ram?s glory. His ways are inscrutable.?
From the ensuing day, until Ramdas left Angar, this brahman participated heartily in all the festivities and closely associated himself with Ramdas. He evinced a marked love, kindness and regard for Ramdas. What a wonderful transformation! Certainly, there is no more potent force than divine love!

concluded.