I began to write it down for two reasons, first to supplement the Gita Govindam which is divinity personified and when told from the mouth of Sri Anna makes it all the more divine and second to experience the greatest of bliss while translating every word and sentence and try to get their meaning as well, a feast for the soul I say. This gave me an immense satisfaction rooting the kavyam deep in my heart never to forget. Also an excuse for listening again and again to savour every pearl in the oysters of the words flowing from Sri Sri Anna's mellifluous voice while writing them down. Yet another reason for those folks who wish to read this in English.
dhimikiTa dhimikiTa vAje mrdanga
madhyE shiva gaurI gajAnana
shobhE candra shirI gajAnana
In Puri Jagannath kshetram there is Balabadran (Adhishemam amsham) and Subhadran is also present and if we go and have the darshan there all our sorrows will be removed. Our sorrows come mainly due to our papams and once all the wrong doings are eliminated, our punyams will get activated and we start to be happy again, but this is again only transient and temporary. As we see when we take medicine the deliverance from pain is temporary. Sarva papam will be removed (vimochanam) only with bhagavan namam. Bhagavan namam has such a sakthi, if it can remove all the papams all the dukhams also will be gone isn't it. All the punyams will be left over then and we can attain the thiruvadi of the bhagawan. Thus if we need sakala sowbhagyam and removal of dukham, we should perform the bhajan of Sri Jagannathan. Many bhakthas and Acharyas have gone to many of these kshetrams and shown us the "nama" as the path to reach the bhagawan.
Among the Acharyas the most famous is Adi Shankaracharyar who went to Puri Jaganatham and prayed to the bhagawan Sri Jagannathar. Only Adi Shakarar could see the bhagawan and his consort Rukmini in the famous rathotsavam (chariot) procession of Sri Jagannathar. This kshetram is also known as Neela chalam, its mentioned in great detail in the Brahmapuranams kshetra mahatmiyam and is located in the coastal town of
Jayadevar never got married and his parents passed away in grief failing in their attempts to convince Jayadeva. Being a brahmachari, Jayadevar was now all alone. He created an ashram and was performing dhyanam, japam and parayanam. He begged for his food as he was a brahmacharyar. He was with niyama performing his karmAnustanams and was steadfast in his activities befitting a saint. He would just go about his duties not looking at anyone and not speaking and always in
Daily in the morning she would come to the ashram but only after Jayadevar would have left the ashram much earlier to offer his daily poojas. Padma would come and beautifully put the kOlam, pluck the flowers, clean the pooja vessels, light the lamp and finish all the kainkaryams and leave the ashram before Jayadevar would arrive. Jayadevar would come and see all this has been done. Thus days passed, he was happy and felt nice about it as earlier when he was doing all this the ashram was not kept this clean, more like a bachelors accommodation. Now its very neat and nice but someone is doing, seeing this kOlam, he thought this looks like one drawn by a woman. If this is not enquired about, then people would start talking about this. Having found who it was, Jayadevar thought that on finding her, he will tell her good words and satisfy her prarthanai and send her. So he came early on one of the days. He saw Padmavathi there. The other day, there was a brahmanan and with him was this girl did not occur to him as on the other day, Jayadevar hardly looked up to see. Had he seen, he would have recognized today. Who are you? Why are you performing seva in this ashram? What do you want as you have done seva all this time? Just as soon as Vishwamithra arrived, without preamble Dasaratha asked what he could offer. The answer Padmavathi gave was, “just like this, adiyAl would like to serve you always”. Sathya sandhar once having given the word wont take them back. Jayadevar thought, ’Such a question he had to ask, and such a reply he had to receive’. That’s how En peruman desired, he understood. Although this looks like a story, the meaning here is, A sati if she has to attain a pathi, the lakshiyam is seva. A pathi taking a sathi, the lakshiyam is to protect her. This shows how the two lakshiyams are to be attained. The kriya called ‘vivAham’ or marriage is only for this. Every man must protect his wife. To protect the man must have right over the woman. Woman without right cannot be protected by a man. To establish that right, is the kriya called vivAham in the loka reethi. Now Jayadevar did not immediately say, ok stay in the house with me. He took her with him and approached her father and in an yetHottamana vivAham wanted to marry her. Her father knew this is how it would happen, not just by Jayadevar changing his mind but due to En Peruman sankalpam.