II.63
Fearing the sun’s rays, the cool Malaya wind
and a powerless Kāma, flee towards the underworld.
But on their way they are captured by men
who steer them towards the summer Moon
by fanning their exhausted young lovers
with palm-leaf fans woven with uśīra root.
II.64
During Madhura’s stifling summer
the sandalwood breeze almost disappears
but with a sleight of hand, the palm-leaf fans
can conjure up that cooling wind.
Isn’t the fluttering feather enough
proof to believe this illusion?
II.65
In the sultry summer heat
Love’s bow slips from his sweaty hand
and falls to the earth below,
planting his sugarcane bow and flower-tipped arrows
in the fertile soil to grow.
II.66
Well-water retreats to subterranean caverns
away from the sweltering summer sun
so when women knot together an extra long rope
and bend over the well to drop it down,
it’s as if their tender breasts, resting on the edge
were like a pair of decoy birds, enticing the water below.
II.67
Flowers flourish in the severe summer heat
and decorate the blackness of women’s hair,
buds split braids like the parched cracked earth
while trumpet flowers appear like a rain of honey.
But how can this be? Well just look and you’ll see!
Ambrosia and poison are from the same place.
II.68
On a summer afternoon, expert epicureans
season sun-ripened mangoes in sizzling hot oil
and saute fresh cuts of fish taken from dried-out ponds.
And at sunset when they burp from the spice,
they stroll to shady groves where they’ve buried coconuts in the sand
and ease their tummies with refreshing juice.
II.69
In the summer season, in town after town
vassals are greeted with canopied shelters
dotting the plains like a vine in a furnace.
II.70
All day long women work in the fields,
but in the evening they dress in fine red clothes.
And as they strut to sugarcane mills
with white jasmine buds in their hair,
they appear like a line of marching red ants
carrying away their little white eggs
in fear of the coming monsoon.
* * *
THE KING’S CONTEST
II.71–72
That year the summer stretched long
and in holy Vṛṣagiri near the city of Madhura
the Boat Festival to Viṣṇu had finally begun.
With great excitement a brahman arrived from a distant land
and worshipped the Lord with devotion.
And from there he proceeded to Madhura
to see that city’s glory, and perform his evening rites
in the waters of the Vaigai River.
II.73
In search of refreshment he went to the home of the royal priest. And there he was given sandalwood paste to smear all over his body and flowers to decorate his hair. Then he was offered a humble meal
offered to any unexpected guest—
Extra ripe bananas smelling of camphor
and round fat jackfruits cut into chunks,
along with cucumbers chopped into thick big slices
that looked like blobs of hardened ghee.
Several varieties of mangoes
and clusters of tender purple grapes,
skinless green lentils, and extra-sweet, super-plump
pomegranate seeds.
And finally some pieces of rasadāḍi banana
known to satisfy and cool.
The brahman washed it all down with sugar-sweetened water
and quickly devoured a special tāmbūlam made with camphor
as he sat and bathed in the bright moonlight.
II.74
And using his travelling bag as a pillow
he laid down on the front terrace with the other brahmans.
And as they all got settled for bed,
one read an ārya verse, another responded with a song
and he passed the time reciting pithy proverbs.
II.75
Smeared with a mixture of deer musk and rose water
the fine perfume alone announced his royal presence.
Bees attracted by the fragrance of flowers
were swatted away by his turban tassels
that swung in the breeze scented with pāṭala blossoms.
His swaying pearl earrings appeared to taunt
the shiny pearl necklace that swung to his ears,
and the moonlight reflected on his red silk sash
where his hand held the hilt of his well-honed sword.
Guards cleared a path in front of him
and a lady carried a box filled with betel
as the king, like a moving Mount Meru
strode into an inner lane, within the inner quarters
to meet a waiting lover.
II.76
On his way he overheard the visiting brahman
recite another wise saying—
‘Just as you should gather provisions for the rainy season
in the eight months before the monsoon,
you should prepare for night during the day,
for old age when still young,and for the next life, right now, in this life.
While you still can, you should try your very best
to lead a righteous life!’
These words about life’s inevitable future pierced the king’s soul.
II.77
The king listened to the proverb,
reflected on it in his heart,
understood its meaning, and stopped.
He was stunned, overwhelmed and petrified
by his self-perpetuated delusions. He froze,
and stood in the middle of the road in utter distress.
II.78
He thought to himself—
‘Oh! What is this glorious empire?
What are these pleasures?
Why these emotions?
This body is nothing but a bubble about to burst.
Even Manu, the primal man who was born at the dawn of time was ultimately destroyed, trampled by the great God of Death!
I’ve enjoyed this life without ever considering the path to freedom, but have I really lived?
II.79
Just as travellers are ferried to the far shore
without even noticing the movements of the boat, so too
does Time pass, quickly without our realizing it.
And in this trance, life just passes us by.
II.80
Sagara, Nala and Purūravas
Triśanku’s son Hariścandra,
Purukutsa and Kārtavīrya;
Gaya, Pṛthu and Bhagīratha,
along with Suhotra, Śibi, Bharata and Dilīpa;
the Bhārgava Paraśurāma and Yuvanāśva’s son Māndhātṛ;
Śaśibindu, Anaṅga and Ambarīṣa,
Puru’s father Yayti, and Rāma, and Ranti, and Marutta.
Did Time not kill them all?
II.81
The joys of an empire are as fleeting as lightning!
And I can’t go through life addicted to sensual enjoyments,
as if I was strolling through some kind of pleasure garden.
From this moment on, I shall seek only spiritual happiness.
II.82
So far I have lived according to dharma, artha and kāma. But no longer shall I accept this wretched fate, continuously running
up and down the road between heaven and earth.
I must find the God who grants mokṣa, and worship only him!’
II.83–84
The king then thanked the brahman
and ordered his guards to present him
with the purse of gold coins that was safe inside his betel-nut box.
Then he returned to the palace and passed the night alone.
In the morning he held court
and summoned wise scholars versed in various schools.
He said to them, ‘Look into each of your texts,
and tell me with certainty
which of your gods grants mokṣa.’
II.85
He ordered a bag of specially minted gold coins,
bright as bīra blossoms
to be hung in the middle of the assembly hall,
a prize for whoever might win the debate
by proclaiming the ultimate Truth.
The scholars looked on, as the black bag dangled
down like a twisted cobra …
II.86
One praised Hara and another praised Hari.
One exalted the Sun while another extolled the Moon.
Others declared the supremacy of Brahma, Gaṇeśa, Uma and Agni
and as the debate raged on …
II.87
Back in Śrī Villiputtūr, the humble garland maker Viṣṇucitta was reciting the sacred mantra ‘Om Namo Nārāyaṇāya.’
And as he was about to place
a fragrant tulasi garland on the idol’s chest,
Śrī Mannāru Svāmi, the god of Śrī Villiputtūr awoke,
and instructed him in a gentle but serious tone—
II.88
‘Viṣṇucitta, you are a wise man!
Now set out immediately for Madhura!
Go to the Pāṇḍya king’s assembly hall filled with arrogant blind fools
and silence their egotistical blabbering.
Proclaim my greatness and claim the prize!
The king has become disgusted with this world,
use compassion and convince him to become a Vaiṣṇava.’
II.89
And as soon as the Lord finished speaking,
Viṣṇucitta began to tremble,
he dropped to the ground and prostrated himself before the Lord.
He arose shedding tears of joy, tingling all over with awe
and thrice he bowed his head in humility, and then,
with genuine devotion
he pleaded with Viṣṇu like this—
II.90
‘O Lord! I’ve never read a book or religious text.
I’m totally blind to these things.
I’m a mere temple servant who works in the flower garden.
My hands are rough and callused from digging in the dirt, breaking clods of rock-hard clay with a pickaxe.
If you send me to the king’s court as your champion,
I’ll surely be defeated. How could I disgrace you?
II.91
‘O Narahari! Order me to sweep the temple floors,
or fetch water for your pūjas, make long flower garlands,
or light the evening lamps.
Command me to bear your beautiful palanquin,
or hoist your victory banner, or hold your fan and umbrella.
But please, please don’t ask me to debate!
Aren’t there any other actors for your cosmic play?’
II.92
The Lord was radiant as he took Viṣṇucitta’s devotion to heart.
He looked over at Śrīdevi’s face, and with a smile he said,
‘My dear, I will make him win this debate,
watch my miracle unfold!’
Then Viṣṇu turned to Viṣṇucitta and said—
II.93
‘O wise sage, is this your choice? Go! Go with confidence!
I will ensure your victory in the king’s court.
Your pleas to the contrary are meaningless.
Above all else, remember, I’ll be with you!’
II.94
After the Lord spoke, the Ālvār Viṣṇucitta,
too afraid to respond, readily agreed to go.
And meanwhile, Viṣṇu ordered the temple priest
to make preparations for the saint’s journey.
II.95
Following the Lord’s command, the temple priest
had the temple manager draw funds from the temple treasury.
The temple officer gave Viṣṇucitta his rickety old palanquin and obeyed his master’s command by bearing the load himself.
II.96
Strong fat horses were borrowed
and weighed down with heavy swaying sacks.
And off to the side, solitary sages approached
carrying in their satchels sweet rice cakes for the king.
II.97
Viṣṇucitta’s wife lovingly packed food for the journey—
assorted condiments and spice mixtures, lentil chips made with yogurt,
raw dried vegetables, various lentils
and a stack of sweetened rice cakes
tied up with string. Aged rice still in the husk, and rinsed rice
ready to be cooked, along with a tin filled with a seasoned mixture
made with equal parts of cumin-spiced jaggery and tangy tamarind.
Big brass cooking pots and thin-necked flasks
filled with fresh cow ghee
were hung from the ends of bullock cart yokes,
and special boxes
were filled with all the necessary items
needed to perform the daily pūjas.
Both sects of Vaiṣṇavas,
well versed in the dos and don’ts of religious life,
surrounded the travelling party, and they all set out for Madhura.
* * *
CHAPTER III
III.1
Lord of Śrīdevi, Bhūdevi and Nīḷa.
You ripped the life force from the Demon Ox
and bore up the night-stalking Hiraṇyākṣa
upon your giant tusks!
O Lord Vĕṅkaṭa! You transformed Kārttikeya
with your gentle glance of grace.
III.2
Listen to what’s happening with Viṣṇucitta …
THE DEBATE
III.3
The debate was still going on, and the palace gatekeepers
escorted guests to the assembly hall without even informing the king.
But Viṣṇucitta was different, he had a special glow about him,
his whole being was pervaded with the power of God.
And as he entered the great hall,
all the king’s counsellors rose in wonder.
They welcomed him and remained standing until he took his seat,
there on a high throne made of precious gems and gold,
that the king had arranged especially for him.
III.4
And after he accepted their hospitality,
he noticed that the scholars had stopped their clamouring.
‘Are we strangers here?’ he asked.
‘Please, please continue the deliberations.’
III.5–7
But after they spoke just a few petty words,
Viṣṇucitta understood the depth of their intellect.
He chuckled, looked over at the king’s gentle countenance and said,
‘If you act as an impartial intermediary,
we might be able discuss a few things.’
And with the king’s permission,
in the middle of the ensuing debate,
Viṣṇucitta turned and faced the lead debater
and asked ‘What was it that you said?’
Then he repeated everything that the scholar had propounded earlier
and calmly pointed out the fault in each of his arguments.
Some could not understand his reasoning, so one
by one he patiently explained the rationale behind each of his critiques. The
assembly became agitated and burst into an uproar,
but he reconciled them all and gained their support.
In this way, Viṣṇucitta challenged the other debaters
and one by one, defeated them all.
Then he turned back to the first scholar
and like a conqueror to the conquered,
compassionately let him go.
Viṣṇucitta had proved his mastery of śruti, smṛti and sūtra
and having established the Truth with just one voice,
he proclaimed his faith to the world!
III.8
‘Nature is the seed of the world’s origin,’ argued the Sāṁkhyans,
but Viṣṇucitta countered them with Brahma Sūtra 1.1.5,
and when the Advaitins claimed that ‘I am God’
he quickly cited Brahma Sūtra 4.4.21.
With Brahma Sūtra 3.2.37 Viṣṇucitta defeated
the scholars of Pūrva-Mīmaṁsa who deny the existence of God
and believe that ritual alone will lead to heaven.
And to the Vaiśeṣikas who rely on inference to know God,
Viṣṇucitta recited Brahma Sūtra 1.1.3.
Quoting the Vedic statement ‘God is everlasting in all things’
he challenged the Buddhists who perceive everything as momentary.
And last, with Brahma Sūtra 1.2.3 he won over the Cārvākas
who see no difference between God and king.
III.9
In this way, Viṣṇucitta used Dvaipāyana’s Brahma Sūtras
and the authoritative Vedas to prove beyond any doubt that God is the everlasting bliss of consciousness.
He was praised by all the scholars and went on to teach
that the God Viṣṇu was different from all other gods,
clearly establishing with irrefutable proofs
the absolute preeminence of Viśiṣṭa Advaita.
III.10
In the beginning there was only One—
the all-pervading Nārāyaṇa.
There was no Brahma, there was no Śiva.
No heaven, nor earth, nor Sun, nor Moon.
No fire, no stars, no water below.
There was nothing at all but Oneness.
In the Chāndogya Upaniṣad it is told—
‘The One thought “It is not right to be one. I will become many.”’
So when one became many,
both sentient and non-sentient beings were created.
Nārāyaṇa became the sun within the sun,
and his two lotus eyes become the three, the eight,
the thousand eyes of Śiva, Brahma, Indra, and all the rest.
III.11
The same text describes the miraculous attributes of God,
the unequalled Form beyond forms.
The Giver of the Worn Garland KRISHNADEVARAYA'S AMUKTAMALYADA Page 7
