The Triumph of the Lord of Rukmini

The First Sarga

Aeons ago, the Suras (devathes) and Asuras churned the ocean of milk for its treasures, using the Mountain Mandara as a churning rod and the thick coils of the snake Vasuki as a rope to churn the mountain. When the churning yielded amrutha (nectar), Naarayana assumed the form of the beauteous Mohini and ensured that only the devathes received it.

Listen to Sindhu and Smitha sing about the beauteous Mohini

Like the amrutha yielded from the churning, Madhwaachaarya has sifted through the Upanishads and the Bramhasutra, and given us the nectar of the knowledge that Sriman Naarayana, who is the repository of all attributes, grants salvation to his devotees. May that Naarayana protect me!

Hayagreeva holds a conch, prayer beads, a book, in three hands while the fourth is held in ‘gnyaana mudre’, seemingly telling his devotees to display his marks of the conch and the discus on their bodies, and to place his feet in their minds’ eye while chanting the Hayagreeva mantra. “I will grant you knowledge and prosperity. And then grant you the capacity to decipher scriptural knowledge, resulting in your achieving moksha,” Hayagreeva seems to be announcing loud and clear.

I reverentially worship the idol that represents Hayagreeva.

People tame horses to ride them and travel on unknown paths which take them nowhere, even as they hold lanterns to light up such paths. I too have embarked on a journey to compose a delightful poem, for which I have taken the refuge of Lord Hayavadana, to be my guiding light. Like a horse bows under the power of one who uses a whip, so too Hayavadana comes under the spell of those enlightened devotees who chant mantras with utmost devotion.

Rugmini devi, the beloved wife of Krishna, whose lotus feet are adorned by anklets, whose eyes are like lotuses, whose heavy breasts rest above her slender waist, whose hands are adorned with bangles, who is draped in beautiful clothes, who wears ornaments made of gold, whose locks of hair frame her face, who is worshipped by Bramha and others…I bow to such a mother, again and again.

Like the swans who glide amongst the lotus blooms in a placid lake and delight onlookers by their stately movement, so too Madhwaachaarya has chosen the lotus that is Krishna’s feet to meditate upon. He delights his followers with his wonderful compositions (Bhaashya). I pray to Madhwaachaarya to become the object of our worship.

I pray to Saraswathi devi, whose ears sparkle with her earrings, whose eyes are filled with compassion, whose face is like a full moon, whose lips are the colour of coral and are ever curved in a smile, whose locks of hair are curled at the tips, whose forehead is adorned with a dot, whose nose is adorned with a shiny pearl nose-stud, whose cheeks are plump like the shell of a tortoise; to grant me success.

The wind alone is capable of spreading the fragrance of a lotus and only Lord Mukhyapraana is capable of spreading the greatness of Naarayana. In spite of being aware of this, I, with my limitations, am attempting to describe the Lord in my own words.

I, Vaadiraja Tirtha, having worshipped Hayagreeva, have been cleansed of my sins and ignorance. I have been the recipient of the grace of my guru Vageesha Tirtha. Now, through the grace of Lord Naarayana, I will describe his wonderful story.

If a flower seller has strung together the jaaji* flowers in garlands, those who are aware of the quality of the jaaji flower will not reject it. Similarly, I, with limited knowledge, am stringing together the divine tale of Shrihari, which is bound to be read by the discerning because of the greatness of the protagonist of the poem (Naarayana).

*a type of jasmine, pinkish and fragrant: Jasminum polyanthum

Lakshmi devi who emerged from the ocean of milk, is known for her flightiness and her unwillingness to stay in one place for long. Yet, she is honoured and accepted by everyone. Likewise, there is every possibility of this poem having errors that have crept in unintentionally. Despite this possibility I wish for scholars to read and revere this work.

Mother Earth has, in the past, borne the burden of innumerable sinners and wicked ones. Unable to tolerate the burden, she appealed to the four-faced Bramha for help.

To a devoted wife, there is nothing dearer than her husband in the entire world. And nothing is as painful as listening to her husband being reviled. Mother earth, despite being the embodiment of patience, could not tolerate the hate expressed by the evil ones (daityas) towards her husband, Naarayana, and was extremely pained.

Thus, a saddened Earth decided to seek the help of Naarayana himself. Being aware that Naarayana was partial to cows and brahmins, she assumed the form of a cow, in the hope of a speedy redressal.

Expressing their inability to help mother Earth in the form of a cow, Bramha, Rudra and other devathes, displayed their lack of independence (aswatantra). They decided to approach Shrihari himself; and began singing his praises and chanting hymns as they set out of their abodes.

The devathes who have been described in the Vedas, cast light from their luminous bodies, as they travelled towards the ocean of milk, beyond the reach of even the enlightened ascetics, where energetic waves were slapping around.

On the shore of the ocean of milk, the four-headed Bramha, reining in his senses and holding his breath, sat in worship of Naarayana, with his body still, back straight and hands folded in prayer.

As Bramha sat in the yogic pose called ‘padma-asana’ he chanted the Purushasuktha. It maybe for this reason that he is called Padma-asan*.

*A pun, because Padma-asan also means one who is seated on a lotus

As Bramha continued to meditate, Mahadeva (Shiva) began to chant prayers invoking Vishnu. At that moment, he might have shed his clothes in complete renunciation, as the one who overcame Kaama deva (Ananga), or as the one proficient in speech (gira). Thus, he came to be known as Digambara, Anangajit and Gireesha.

Shesha devaru who contemplated on the Lord with no other intake except air, came to be known as Pavanaashana. Lord Indra contemplating on the Lord, was granted the fruit of ten Ashwamedha yagnas, and hence became known as Shatakrathu. The devathes who prayed continuously without a wink of sleep, came to be known as Aswapna.

Mother Earth, prayed to the Lord with utmost concentration, paying no heed to her thirst, hunger or the burden she bore. Hence, she came to be known as Achala and Sarvamsaha. Bramha chanted the Purushasuktha as if to appeal to the thousand eyed, thousand faced, thousand legged Lord; to undertake innumerable tasks, including killing Kamsa and ridding the Earth of her burden.

The incessant, deep, devotional prayers made the devathes shed tears of joy and made their hair stand on end, and their prayers bore fruit. Like a seed that sprouts and grows leaves and whose roots grow beyond the confines of its designated boundary, their prayers grew into a fruit-laden tree, which seemed like the wish-fulfilling tree itself. Just as a bird might get drawn to such a tree, Lord Vishnu came to their presence drawn by their prayers.

A pleased Vishnu, pacified Bramha and other devathes, with extreme compassion. Also deciding to rid mother Earth of her burden and her misery, Vishnu addressed his consort, Maha Lakshmi, thus…

“O beloved, go to the Earth… go to Vasudeva’s wife Devaki, extract the life growing within her womb and place it in the womb of Rohini, the other wife of Vasudeva.”

Vishnu went on to show the hierarchy* of Lakshmi devi, Bramha, the other devathes and himself through these actions: He gave instructions to Lakshmi, in person while he instructed Bramha invisibly.

*As he was the only one to instruct, it is understood that Vishnu is supreme. As Laksmi devi received instructions in person unlike anybody else, she is superior to the rest of them, including Bramha, but inferior to Vishnu. As Bramha was the only devathe to receive instructions, it is clear that he is supreme among the devathes.

Lakshmi devi circumambulated Naarayana and immediately set out to carry out the task.

When rulers of the yore embarked on journeys, they had servants carry their bedding ahead of them. Likewise Naarayana sent his ‘bed’ Shesha devaru to the Earth as Balaraama, to be born from Rohini’s womb, to shine like a newly arisen full moon.

Vishnu manifested himself in Balaraama as a strand of his (Naarayana’s) white hair; thereby becoming his own elder brother! Thus, he delighted Rohini as she became the mother of the supreme Lord, too.

Naarayana has two door-keepers, Jaya and Vijaya, guarding his doorway in Vaikunta. When the four Kumaras approached Vaikunta and were denied entry by them, they were cursed by the Kumaras to be born on Earth as demons. Did Naarayana incarnate on Earth to kill the demons and take his door-keepers back to Vaikunta?

Hari has demonstrated that he is not bound by any rules or regulations and hence does not have ‘garbha-vaasa’, that is, he does not become an embryo/ foetus in a mother’s womb. This has been demonstrated by Shesha devaru occupying Devaki’s womb, and then making way for Naarayana to occupy it.

The inmates of a prison express their difficulties and sing the praises of the visiting king and his royal retinue in the hope that they will be released early. When Bramha and other devathes saw that Naarayana was experiencing ‘garbha-vaasa’ without any difficulty, they realised that it was an indication to them that they too would be exempt from ‘garbha-vaasa’ and would be granted release (moksha).

The eight day of the dark fortnight of the month of Shraavana is considered as the day Krishna was born (janmaashtami). If it coincides with the star ‘Rohini’ then it is called ‘jayanthi’. In the middle of the night, Krishna was ‘born’ through Devaki, bright as a moon in a dark sky. It was apt for Krishna’s birth to be called “Krishna-jayanthi” considering his wish to destroy the demons in all eight directions.

Though born of Devaki, Krishna came to be known as Nanda Gopa’s wife Yashoda’s son. The name Rohini became well-known as Balaraama’s mother, even as Krishna ‘took birth’ under the star Rohini, as if to lend his name to ‘Rohini’. In reality, neither Devaki nor Yashoda is his mother.

The night Krishna was ‘born’, it seemed like the moon rose in half his glory, gladdened by the birth of Krishna in his dynasty, but saddened by the brilliance of the baby overshadowing his luminescence.

Even as a child, Krishna would play his flute and dance, to the delight of every one. Seizing the opportunity to please him, the Gandharvas sang his praises while the apsaras including Tillothama, danced in front of him. The devathes of the two horizons were pleased that Krishna’s brilliance would fill them with colour and radiance. The Earth was immensely happy that Krishna decorated her surface with his footsteps.

Even as Krishna ‘took birth’, the devathes contemplating on him, singing his praises, showered the heavenly Parijaatha* flowers, as if to indicate the future when Krishna would get the Parijaatha tree from Indra’s garden to the Earth.

*Night-flowering jasmine (Nyctanthes arbor-tristis). The heavenly parijaatha is supposed to be different from the earthly ones.

The Vasus and Devathes were delighted at the birth of the radiant Krishna. Krishna came to be known as Vaasudeva (son of Vasudeva) although he was not his ‘son’. As the skies resounded with the sounds of heavenly drums, the Vasus and Devathes wondered if their children could be ‘Vasudevas*’ and maybe Krishna could be called their son too?

*a play of the words Vasu and Devathe

When the dark rain-bearing clouds saw the bright blue-hued child, they realised that they could not beat the child’s beauty. Filled with jealousy, they thundered at the placid sea. This was as typical as weak and incompetent people raving and ranting in front of fools.

As Krishna was ‘born’ at night, the ponds and lakes were filled with lotuses in full bloom, as if to offer a sneak peek to the future when Krishna would cavort with the lotus-faced damsels of Vrindavan, in the waters of lakes…

When Krishna incarnated on Earth, the skies were lit up with sparkling stars. It appeared as if the skies were so happy that the omni-present Lord was now lower than them. It was as if the skies decorated themselves with strands of pearls to show their happiness! Those who had matured with knowledge, penance and age, gleefully assumed that they could somehow entice baby Krishna and win him over, and lost interest in performing the rituals to propitiate the Lord. As if worried about this lapse, Krishna lit himself up as the fires of their sacrificial fire pits, without the help of their kindling sticks.

The wind having become fragrant by its contact with flowers, also became moist and cool after blowing over the surface of a lake. It seemed as if the wind carried fragrant droplets of water to sprinkle on Krishna’s house like how someone would lovingly bathe and decorate the idol he was worshipping. The wind seemed to anticipate that it would be liberated from the clutches of evil ones when Krishna would destroy them and render them breathless.

The sky became cloudless the minute Krishna was ‘born’. The clouds seemed to have been driven away with a stout stick by the devathes who wished to shower the child with flowers and feared that the clouds would hinder their (the flowers’) fall, by their presence.

When the one without birth was ‘born’, it seemed that the entire world rejoiced. It is only natural to respond in this manner when one comes across something never seen before!

Vasudeva and Devaki who had been held captive for years, by Kamsa, found themselves freed from their shackles the minute Krishna was born. This seemed to suggest that the very sight of Krishna is enough to grant liberation to one and all.

Devaki and Vasudeva, whether fearing adverse effects of their unbecoming pride at being Krishna’s parents, or fearing Kamsa’s wrath, turned to Krishna with words of praise, “You are the embodiment of knowledge, you are Purusha (different from Prakrithi), you are the father of the world…” Krishna protects every devotee from the hell called ‘puth’ and is therefore called ‘putra’ (son). It was in this manner that he came to be called Devaki’s son and not because she conceived him, bore him in her womb or gave birth to the birth-less one. And because Devaki was aware of this, she came to be called his ‘mother’.

The Vedas say that in a way, Bramha through his creation, brought into existence Vishnu (as the created, recognised him). The one who causes someone to become visible is called a father. By this logic, Vasudeva can be called Krishna’s ‘father’.

Every mother acknowledges the one she has birthed as her ‘son’. But, when both Devaki and Vasudeva are denying that Krishna is their son, by what stretch of imagination can one claim that Krishna was ‘born’? He has no birth, period.

Krishna displayed his glorious form replete with his conch, discus, mace and lotus, to Devaki and Vasudeva. Which woman can claim to have the capacity to give birth to such a divine baby or the one with such a divine form? Krishna was not ‘born’ as an ordinary mortal does.

If Krishna had been conceived from Vasudeva’s sperm, how did he come into possession of his divine crown, earrings, the Kausthuba gem, conch, discus… A baby can only get its physical form and mental make-up from its father and not these divine add-ons. Krishna was, therefore, not the son of Vasudeva.

When even spirits are capable of entering (possessing) and exiting others’ bodies, why can’t the all-powerful almighty emerge from Devaki’s body? Oh! What can I say about the foolishness of those who believe that Krishna was born as any mortal would? When Prahallada declared that Naarayana is omni-present and his enraged father Hiranyakashipu hit a life-less pillar, did Hari not emerge from the pillar as a half-man and half-lion? Pray, which woman gave birth to this Narasimha?

When Naarayana decided to be ‘born’ to Devaki, he told Lakshmi devi to be ‘born’ as Yashoda’s child as Durga devi.* As Durga devi is the abhimani devathe** of agnyaana/moha*** she was responsible for Yashoda to believe that Krishna was her son, feeding, loving, scolding, punishing him…

*one of Lakshmi’s manifestations as Shri, Bhoo, Durga

**presiding deity

***ignorance born out of Taamasic tendencies

Krishna was aware that if he stayed with Vasudeva, he would only kill Kamsa… Kamsa who would not know the pain of losing his friends before losing his own life. Hence, he decided to move to Nanda Gokula, in order to cause the death of the likes of Poothani and other demons.

It was not fear of Kamsa that made him go to Gokula, for is it not he who alleviates the fears of those who repose their faith in him? It was his love for his beautiful wife born as Durga devi to Yashoda which prompted Krishna to make his way to Gokula.

The doors of Vasudeva’s prison and Nanda Gopa’s house opened magically to make way for Krishna. I suspect that it was the moon in the sky that opened these doors to steal a glance at the divine child.

The open doors ensured that there was no dip in Vasudeva’s concentration as he held the baby in his arms. When it is well-known that those who contemplate on Krishna face no adversities, what can trouble the one who is carrying Krishna himself? The clouds wetted the path of Vasudeva with light showers despite the (rainy) season. It was as if the clouds were aware of the heinous crime they would perpetrate against Krishna, when they tried to flood and drown* Gokula and its inhabitants, with their incessant downpour.

*when Krishna offered shelter from the rain by holding aloft the Goverdhana hill

As Vasudeva carried Krishna, Adi Shesha spread its hoods to provide protection from the rain, as if to seek forgiveness for being born as Krishna’s elder brother. Bramha, Rudra and other devathes prostrated before Krishna, as if to demonstrate how to do so, to the one who had never prostrated to another.

When Raama had to cross the ocean to reach Lanka and the ocean was unyielding, Raama drew an arrow to dry up the ocean itself. The panic-stricken ocean appeared before Raama and promised to uphold the bridge he would build. The river Yamuna, as if remembering her husband’s plight, parted her waters to create a path for Vasudeva.

Yamuna created a walking trail by parting her surging waters, as if to convey to Vasudeva that he would just as easily sail through this turbulent life.

As Vasudeva walked with Krishna in his arms, he happened to glance at the reflection of the spread hoods of Adi Shesha, in his ornaments. The hair on his arms stood on end at the thrill of the moment, but his shoulders drooped in reverence. At that moment, Vasudeva appeared like Garuda, the son of Vinatha, carrying Maha Vishnu.

The sky was thundering, the Gandharvas were singing, the baby in Vasudeva’s arms was glowing brighter than the celestial flying chariots. When the devathes dropped garlands of flowers on the lotus-faced baby, the garlands fell from either side of Shesha’s hoods, as if to fan* the baby, and Shesha was like an umbrella*…

*representing the traditional offerings of Chatra (umbrella), Chaamara/Vyajana (fan)

Krishna travelling thus with Indra and others accompanying Vasudeva, appeared like Kubera travelling in his lustrous Pushpaka Vimaana with singing Gandharvas, to the beats of celestial drums and being fanned by attendants.

The entire avataara of Krishna described by Shuka-muni (in his recital of the Bhaagwatha) is thrilling and is sure to burn all sins. It confers the four purushaarthas on those who listen to it with devotion. This account has given immense joy to even the devathes.

Likewise RugmineeshaVijaya composed by Vaadiraja Tirtha is bound to enchant its readers, offering new perspectives with every reading, and rid them of their troubles. Thus ends the first sarga of this poem.