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TANIYANS SALUTING

KULASHEKHARAAZHVAAR

ghushyate yasya nagare ranga-yAtrA dinE-dinE |
tamaham SirasA vandE rAjAnAm kulaSEkharam ||

***

innamudamUTukEningE vA paingkiLiyE,
tenn-arangam pADa-valla sIrp-perumAL, ponnanj
cilai-sEr nudaliyarvEL cEralar-kOn, engaL
kulsEkara-nenRE kURu

***

Aram keDapparanbar koLLArenRu, avargaLukkE
vArankoDu kuDap-pAmbil kaiyiTTavan, maRRalarai
vIrankeDutta sengkOl kolli-kAvalan-villavarkOn
cEran kulasEkaran muDi-vEndar sikA-maNiyE

***

The three taniyan-s associated with shrii kulashekhara aazhvaar make reference to his varNaashramaM and his respect for shrii bhaagavata-s as well as his deep attachment to the Lord of shrii ra~NgaM.

The first taniyan in sa.nskR^it refers to his birth as the kshatriya king ruling the land of Kolli and his devotion of shrii ra~NgaM as follows:

ghushhyate yasya nagare ra~Nga-yaatraa dine-dine |
tamaham shirasaa vande raajaanaaM kulashekharaM ||

This taniyan salutes with bowed head the king of Kolli city, revered as kulashekhara whose subjects were famous for shouting about their joyous experiences related to shrii-ra~Nga-yaatraa that they performed following the illustrious and exemplary pilgrimage to shrii-ra~NgaM by their king. Here shrii kulashekhara's status as a king of Kolli-naadu and his deep devotion to shrii ra~Nganaatha, serving as a model to his subjects, are alluded to.

The two tamil taniyan-s associated with shrii kulashekhara-aazvaar also refer to him as the titular head of cheraa kingdom and as a great bhaagavata.

In the first tamil taniyan cited below, the author offers nectar-like food to a beautiful parrot in return for singing the glories of the chera king, kulashekhara who distinguished himself through the compositions extolling the kalyaaNa-guNa-`s of shrii ra~Nganaathan of shrii ra~NgaM.

innamuda muuTukEni~NgE vaa pa~NkiLiyE,
tennara~NgaM paaDa-valla siirp-perumaaL, ponna~nchilai-sEr
nudaliyarvEL chEralar-kOn, e~NgaL kulsEkaraneRE kuuRu

In the second tamil taniyan, a major incident that served as a tuning point in his life is alluded to. This taniyan offers its respects to shrii kulashekhara perumaan in the following manner:

aaram keDapparanbar koLLaarenRu, avargaLukkE
vaara~NkoDu kuDap-paaMbil kaiyiTTavan, maRRalarai
viira~NkeDutta se~NgOl kolli-kaavalan-villavarkOn
chEran kulasekaran muDi-vEndar sikaa-maNiyE

The incident is referred to in the above taniyan is related to the spiriteddefense of shrii-vaishhNava bhaagavata-s in his court. The context of the incident is described below.

As an enlightened ruler, shrii kulashekharar defended the rights of the weak and punished the wicked and served as a model king. One day, shrii ra~Nganaatha blessed shrii kulashekhara by revealing his svaruupa-guNa-vibhuuti cheshhTitaM-s. From th day on, shrii kulashekhara lost his interest in being a king and spent most of his time with shrii vaishhNava-s in his palace.

The ministers were unhappy about this special affection that shrii kulashekhara had for the bhaagavata-s. The ministers wanted to reduce the role of shrii-vaishhNava-s in the king's life, so that the king could devote more time to his royal duties.

The ministers came up with a plot, which accused the bhaagavata-s as having stolen the nava-ratna haaraM of the deity of shrii kulashekhara. Actually the ministers had themselves removed the precious stone necklace and blamed the bhaagavata-s falsely.

Shrii kulashekhara was very upset about the charges and refused to accept that the bhaagavata-s stole the necklace. In support of his conviction that the devotees of vishhNu would not steal, he set forth a challenge to prove that the bhaagavata-s were innocent of the charges made by the ministers. He volunteered to put his hand in a vessel containing hungry cobras. If the bhaagavata-s were innocent, he stated, the cobras will not bite his hand. On the other hand, if they were guilty he predicted that the snakes will bite his hand and kill him.

To implement this challenge, shrii kulashekhara put his hand inside a vessel full of poisonous cobras, comforted by the belief that the devotees of vishhNu would not steal the Lord's jewelry. Lo and behold! the cobras kissed his hand and did not bite him! The ministers were put to shame by the king's conviction and his winning of the challenge to certify the innocence of the shrii-vaishhNava-s.

Kulashekhara was deeply offended by the behaviour of his ministers and decided on the spot to reliquish his title. He appointed his son to succeed him and retired to shrii-ra~NgaM to enjoy the beauty of shrii ra~Nganaatha for the rest of his life.

***

Mukunda Maala

VERSE 1:

SrI-vallbhEti varadEti dayAparEti
bhakta-priyEti bhava-luNThana-kOvidEti |
nAthEti nAga-SayanEti jagan-nivAsEt
yAlApinam prati-dinam kuru mE mukunda || 1

The appeal here is to Mukunda, who blesses one with the boons of enjoyment in this Earth and in Srivaikuntam. The appeal is "Srivallabheti----Jagannivaasethi, Iti Pratipatam Aalipinam Maam Kuru."

The appeal to Mukunda starts in the traditional manner with the salutation first to Sri Devi. In our tradition, Sri Devi as Pum Pradhaneswari is saluted first before saluting the Lord. As Pum Pradhaneswari, She is the ruler of the individual souls, Prakriti and the Ruler Himself. That is why one of the Sahasra Naamam salutes Him as "Sree-Vibhaavanah: ". This Naamam implies that He owes His greatness mainly to Sri Devi. Following this tradition, Kulasekhara salutes the Lord as SRIVALLABHA: He then follows that salutation and appeal by describing the Lord as Varada, Dayaapara, Bhaktha Priya, Bavalundanagovidha, Nagasayana and Jagannivasa.

His appeal is to the Krupa of the Lord of Sri Devi to bless him to recite the Lord's names always. Kulasekhara recognizes and describes his Lord first as Srivallabhan and hints at the His Nitya Sri Nature due to which He is forever united with Sri Devi. That association makes him "Srimathaam Vara: "or the foremost among the opulent in all worlds.

His opulence resulting from his association with Sri Devi makes Him the granter of all kinds of Boons. Thus, He becomes Varada or Sarvaabheeshta Varada. He bestows the required boons on Gods and Bhakthas and gets thus the name of Varada.

The third name by which Kulasekhara recognizes the Lord is Dayaaparan, the all merciful Lord, who runs to rescue His devotees in trouble. Therefore, He gets the fourth name, which is Bhatha Priyan. The fifth name selected by Kulasekhara in his appeal is Bavalundanagovidhan. Bhavam is the Samsaaram and its ills. Lundanam is stealing. Govidhan is one, who is capable of Lundanam of Bhavam. Hence, the Lord is saluted here as the one, who has the power to destroy the afflictions of Samsara. The Sixth Naama is Naathan. He is the Supreme Lord of the Universe and therefore He is the Naathan. He is also Nagasayanan. Resting in the Milky ocean on Adhi Seshan, he is engaged in Yoganidra. When the Devas and Rishis approach him there for help to overcome their sufferings, He incarnates into the appropriate Avathaaraas and reestablishes Dharma. The Naga Sayanan is also Jagannivaasan. He is Jagannivaasan for two reasons:

(1) he gives a home for the Universes in His stomach during the Mahaa Pralayam

(2) He is Sarva Vyaapi and therefore He is saluted as

"Antar Bahisccha Tath Sarvam Vyapya Naraayana: Sthitha: "

Kulasekhara salutes the Lord by the above EIGHT names and asks him not to save him from Uphaayatva Sankhaa through lapse into Svapravrutti and thereby end up with Svarupa Naasam. He does not want to fall into the trap of delusion that it is he and his efforts (SVAPRAVRUTTI) that makes him recite the Lord's names. That will lead to doubts about the means (UBHAAYATVA SANKHAA). Such a doubt can only lead to loss of identity of the Jivan and calamity. Hence, Kulasekhara humbly requests the Lord to give him the power to recite His names and seeks His grace to undertake that mission.

***

VERSE 2:

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