Swami Jayadevar Discourse by Sri Sri Premi Anna

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Swami Jayadevar Harikatha Discourse

This is a transcript of the Harikatha discourse by Paranur Mahatma Sri Sri Krishna Premi Anna which is told with so much bhAvam that it brings down tears of bhakthi when one is listening to this divine discourse. Surely by the grace of Sri Anna, I was able to transcribe his upanyasam by hearing it word-for-word, forgive any grammatical mistakes as Srimad Bhagavatham itself says "yasmin prati-ślokam abaddhavaty... - Not according to the grammatical rules and other rhetorical rules, but simply an attempt to glorify the lord is enough!"

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.

Guru Maharaj Guru Jay Jay parabrahma sathguru |
Guru Maharaj Guru Jay Jay parabrahma sathguru ||

dhimikiTa dhimikiTa vAje mrdanga
bramha tALa karI gajAnana
tANDava nritya karI gajAnana
tEhatIsha kOTi suragaNa dATi
madhyE shiva gaurI gajAnana
tANDava nritya karI gajAnana
nAmI rangalE dasa sadhOdita
shobhE candra shirI gajAnana
tANDava nritya karI gajAnana…..
Bala Bheema Bala Bheema Bala Bheema Jaya Jaya…
Ram Krishna Hari Jai! Ram Krishna Hari!!
Ram Krishna Hari Jai Jai! Ram Krishna Hari!!

Govindanamasankeerthanam Govinda Govinda!

In the beginning of the keerthanam, Sri Sadguru Sadguru Swamigal tells all the bhakthas of the ways to reach the lord from within the ocean of samsara. En Peruman is ready to even leave the paramapadam and come and live with us. He is the antaryAmi within us. In each and every temple, divya desham he is present for all of us to have darshan. Amongst such divya deshams, where the glory is sung heartfelt by the Azhwars, are the 108 divya deshams. There are also purana sthalams. There are also the avatAra sthalams of the Mahans. Sthalams where bhakthars have sung are also there, where bhagavan has come to stay. Such songs are the truths from the vedas. If bhagavan did not stay there, these sayings would not be truthful. To maintain this truth, bhagavan resides in these divya deshams. There are thus many many kshetrams and divya deshams in India.

Amongst all the great many punya kshetrams and divya deshams where many mahans have sung the glory of the bhagawan, one of the most famous is Puri Jagannath. In this kshetram there are present alongwith the bhagavan, Jagannatha perumal, Balaram and Subhadra. Some kshetram or divya desham or to which perumal we always pray and be in divine contemplation and service is verily bhakthi. This is being told in the pratham padham in the song 'Bhajare Manasa Jagannatham'. The Great Mahans giving upadeshams to others are quite less in number. They would usually tell to themselves. Whatever they tell to themselves is for others sake only. Bhajare Manasa Jagannatham meaning ‘Oh! Mind, always do bhajan to Jagannatham’, he is Lakshminathan always being served by both devas and munis. What will we get if we do bhajan to Jagannatham if one asks?

All your sorrows will end. That is important. Unable to face sorrows, different types, different diseases, different dangers, difficulties and losses, this is samsaram. There are several pariharams (deliverances) for our sorrows. Sastras split the sorrows faced by us all into 3 types - AdhyAthmikam, Aadhibautikam, Aadhideivikam. For all these three types of sorrows, parihAram is also available. Both sorrows as well as parhAram are available, that’s what we see nowadays. Of these AdhyAthmikam is about the different diseases for which we search for parihAram in the form of medicine and doctors. Are we not doing parihAram for diseases. On one side parihArams are being done, on the other these diseases are thriving more comfortably than us. So there is no single vimochanam (liberation) from diseases. Ultimately the vimochanam (liberation) for our karmas and resulting sorrows is only one and that is the thiruvadi (lotus feet) of bhagawan Jagannathan. Whenever we want to go closer to bhagavan we seek somebody who will take us, as we see in Sri Ramayanam its Vibhishanam as he being in sky cries out to someone who can take me to Sri Rama. A while ago as Krishnan Swami said, ‘Taking hold of Adiyarghazh only can we go to Perumal.

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 Puri in the state of Orissa, India. This kshetram is very famous for its Rathothsavam and is on the eastern coast of the Bay of Bengal. Whenever En Peruman is sleeping, it will the sayana swaroopam, when he is sitting he will be upon the throne. Like in Krishna avatar if he is walking he will be like an Umbrella - nivasi niladrau nihita-carano ananta-shirasi. The ratham itself will be like a ther, the ratham itself will be like a mountain – neelachalam, it will feel as if they are pulling a mountain itself. The rathothsavam of Sri Jagannathar is very famous, its famously mentioned in the puranas of the prasadam of Sri Jagannathar. The prasadam of Sri Vishnu itself is parama pavithram, that itself is brahma swaroopam. The prasadam of Sri Jagannathar follows no niyamams rather its like Ganga theertham. In that kshetram there is only Krishnan, Balaraman, in that famous ratham Rukmini thayyar was in it is actually mentioned in the puranas. Radhai is not mentioned as being in the chariot. In Brindavan there is no ratham, no ther. Where will there be a ther to take radhai, Sri Krishna would have taken radha for a walk or if needed carry on his shoulders. There is no mention of ther in brindavanam. In Jagannath, when the Lord is taken in the ratham in the rathothsavam, looking at the ratham, Sri Adi Shankarar starts to sing the Sri Jagannathashtakam, in the eyes of the great saint what was visible was that ‘Jagannatha who was as Sri Krishna came alongwith Radha in the chariot’. Radha is rasaswaroopini, Krishnan rasaswaroopan. Krishna being a rasAnanda swaroopan coming alongwith premamayiana Radhai in that great chariot which was shaking on the roads, the gentle Radha would have been afraid and would hug Krishna out of fear. Sri Adi Shankarar saw the radha in the chariot. That’s why he sang, otherwise this sloka would not have been necessary in the Jagannatha kshetram in the midst of rathothsavam. That’s how it looked to him.

rasAnando sarasa-vapur-alingana-sukho radha jagannatha svami

Radha Krishnan (Jagannathan) as they are in the chariot in my vision be always coming in a ‘nayana’ reethi margam. Such a kshetram is the Jagannatha kshetram.  

Near Jagannatha kshetram there is a village by name Kendubilva where Jayadevar was born. That village was described greatly by Jayadevar himself.

varNitham jayadEvakEna harEridam pravaNena |
kindhu bilva samudhra sambhava rOhiNi ramaNEna Hari Hari ||

Kindhu bilva village was like a moon appearing out of the sea. Mahans will often praise, their praises will be of Lord Krishna. If there is some name to them that perumai is as a Krishna bhakthan. Called as krishna bhakthan what bhagyam we have done, dhanyoham krishna, dhanyoham krishna. Its not a name seeking out of ego but out of happiness. If there is no such happiness then that devotee does not know the greatness of the bhagavan. As we serve the lord, what shortcomings will we have. Such a place where there is no shortcomings, such is the famous village of Jayadevar. The village was made more prominent and famous by the presence of Jayadeva. There was a mahan by name bhOjadEva. His wife was rAmAdEvi. They were Krishna bhaktas. By the grace of bhagavan, Jayadeva was born, who was actually an amsam of Vyasa as said in the bhaktha vijayam.

sri bhojadeva prabhavasya rämädevisutaH sri jayadevakasya |
paräçarädipriyavargakaNThe sri gitagovinda kavitvamastu ||

He learnt all the Vedas and Sastras and when he came of marriable age, his parents were searching for a suitable bride for him. But Jayadeva's mind was quite different, he was always alone, always in bhagavath dhyanam and he had no interest in family matters, always having bhagavatham in his hands. The parents told of their opinion to their son Jayadevar to get married. Jayadevar did not agree to get married as he felt that it hindered sri krishna dhyanam. In the sea, if we swim with bare hands we can swim easily, but if we tie a stone to our stomach, can you swim? Like that this bandham of marriage is one which we take upon, the bandham of parents is already made upon us. That will be there always but atleast we can forgo the bandham what we are about to take. Thus Jayadevar did not want to take this bandham (bondage) of marriage. His parents tried again and again in vain to get him married.

Days rolled by. 

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 Krishna dhyanam. He knew his heart was pure. But the Lord Sri Krishna sankalpam was different. Kardama prajapathi obtained devahuthi after long penance.
It seems that such a level has to be reached before Jayadevar could get married. In that place there was another brahmanan by name Devasharma. He had prayed to Sri Jagannatha perumal that if he ever got a child he would leave the child to Krishna kainkaryam. He had the grace of the bhagavan but a girl child was born to him. The child who was like lakshmi was named as Padmavathi. Days rolled by and the child blossomed into a lovely girl. With a very good gunam and sheelam she came of marriageable age. If it was a male child he could have left at the temple for kainkaryam. He thought to himself now,’I told the bhagavan that I would leave my child for Krishna kainkaryam, but this child is now a girl, there is no practive to leave a girl child in the temple, this is not accepted in the sastrams, but I should not go back on my words’, thinking thus he approached the Sri Jagannatha Kshetram and stood in front of the bhagavan with tearful eyes. I prayed to you and you gave me a child, this child is for your kainkaryam only but I don’t know the way. They wont accept in the temple. Can she be without getting married. How will you accept this child I don’t know. Thinking thus, sadly he went to sleep near the temple. Bhagavan came in a dream in a divya darshanam and said,

Devasharman Prasanosmi! O brahmana! I am pleased with your bhakthi. I will accept your daughter for kainkaryam. I will tell you the way. There is no difference between bhakthan and myself. You asked to be able to do kainkaryam for me, if you give your daughter to my bhakthan, then she will be doing kainkaryam to me always. My bhakthan is Jayadevan. He opened his eyes, knew the way now and was very very happy. He offered his prayers to the bhagavan and came back to his own village, seeing his daughter said,’Perumal has told about your prospective husband’. Let us go and see your suitor, taking his daughter Padmavathi with him, he came to Jayadevar’s ashram. He saw Jayadevar and was invited and asked them to sit in his ashram and enquired as to what he could offer as seva. Devasharman started to say,’I have a daughter’ as soon as he began thus, Jayadevar suddenly stood up and started to leave immediately. Jayadevar never even looked at both of them, got up and left immediately.  The brahmanan saw Jayadevar going and called up his daughter and said,’ Padma! See the person going there, he is your husband.’ The person running there is your husband. This daughter being offered to Jayadevar or Jayadevar thinking he does not want to marry Padmavathi is bhagavan sankalpan. For no one their own sankalpam wont matter. But ‘Paranthu Jayadeva dIyagha’ is bhagavan’s words, only the bhagavan sankalpam is going to happen. Being steadfast and believing in this, this brahmanan thought that my sankalpam or your sankalpam wont matter, if the bhagavan give Padmavathi to Jeyadevar has ordained, then Jayadevar will only be Padmavathi’s husband. But the brahmanan said,’You keep doing kainkaryam always. daily, you come here and perform ashrama seva’, that was her father’s words.

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.

Continued in Swami Jayadevar Discourse - Page 2 link provided at the top of the page

TOPMOST! Joy to hear the Jayadevar Harikatha (14 Videos) from Smt Vishaka Hariji itself!!!

No Words to describe the miraculous and wondrous joy (TOPMOST!) when I received these YouTube links of Swami Jayadevar Upanyasam by Smt Vishaka Hariji just happy tears!

tvamasi mama jIvanam

yAhi mAdhava 17th Ashtapathi - pranayakalagha utsavam

rajani janita guru jagara ragakashayita
malasa nimesham

vahati nayanam anurAgAmivasputam
udita rasAbhinivesam.

yAhi mAdhava yAhi keshava
mAdhava kaitava vAdam

tAmanusara sarasIruhalochana
yAdava harati vIshadam

vadasi yadi Ashtapathi 19

P: vadasi yadi kincidapi danta ruci kaumudI haratu dara timiram ati ghOram sphurada dhara shIdhavE tava vadana candramA rOcayatu lOcana cakOram

C: priyE cArushIlE priyE cArushIlE munca mayi mAnam anidAnam sapadi madanAnalO dahati dEhi mukha kamala madhupAnam

1: satyamEvAsi yadi sudati mayi kOpinI dEhi khara nakhara ghAtam ghaTaya bhuja bandhanam janaya radakhaNDanam yEna vA bhavati sukha jAtam

2: tvamasi mama jIvanam tvamasi mama bhUSaNam tvamasi mama bhava jaladhi ratnam bhavatu bhavatIha mayi satatam anurOdhinI tatra mama hrdayam ati yatnam

3: nIla naLina nAbhamapi tanvi tava lOcanam dhArayati kOkanada rUpam kusuma sharabANa bhAvEna yadi ranjayasi krSNam idam Etad anurUpam

4: sphuratu kucakumbhayOrupari maNI manjariI ranjayatu tava hrdaya dEsham rasatu rasanAbhi tava ghana jaghana maNDalE ghOSayatu manmatha nidEsham

5: sthala kamala bhanjanam mama hrdaya ranjanam jaanita rati ranga para bhAgam bhaNam asrNavANi karavANi caraNadvayam sarasa sadalaktaka sarAgam

6: smara garaLa khaNDanam mama shirasi maNDanam dEhi pada pallavam udAram jvalati mayi dAruNO madana kadanAnalO haratu tadupAhita vikAram

7: iti caTula cATupaTU cAru muravairiNO rAdhikAm ati vacana jAtam jayatu padmAvatI ramaNa jayadEva kavi bhAratI bhaNitamiti gItam

Thirumangaiazhwar was one of the famous azhwars. He went to Nacchiar koil and started performing kainkaryam there. Perumal was waiting for thirumangaiazhwar to visit at his abode saranatha perumal, thirucherai. But thirumangaiazhwar continued to do the kainkaryam at nacchiar koil itelf. Perumal was waiting in the hope that thirumangaiazhwar being so close in nachhiar koil would come and see him. Perumal so much loved his devotee that he could not wait anymore and appeared in thitumangaiazhwars dream and requested him to visit his abode at tirucherai. But azhwar said he would come and visit him some time. perumal waited with hope. One day azhwar came to visit perumal at tirucherrai. But as soon as thirumangaiazhwar set foot on tirucherai, he was shocked to see all the very ground - pebbles, sand and stones all around tirucherai was completly transformed into salagramams. He could now only keep his foot on the salagramams and was perplexed and asked perumal why this has happened and how could he. Saranatha perumal then said, 'I was waiting for your thiruvadi sparsham all along and hence this transformation into salagramams'. This was similar to what Lord Krishna felt for Radhai (tvamasi mama jeevanam, tvamasi mama bhushanam, tvamasi mama bhava jalathi rathnam) in 19th Ashtapathi (Smarakarala kandanam mama sirasi mandanam - 19th Ashtapathi Vadasi Yathi).

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