Sri Kunju Swami and the Steadfastness of Jnana

Selected Verses from Kaivalya Navaneetam

“The Swami was delighted at this and decided to teach me Vedanta the very same day, as the day was auspicious. On palm leaves, he wrote six verses in Malayalam from Kaivalyam and asked me to return the next day about the same time. The poems dealt with the need to discriminate between the permanent and impermanent. I memorised all of the verses^[2] on the way home.

The verses were the following^[3]

“I told my father what had taken place and also recited the poems. In fifteen days, I had memorised one hundred verses.”

Also during his first visit to Sri Bhagavan Sri Kunju Swami states: “I thought it was a great opportunity for me to talk to him freely. I told him about my interest in giving discourses, doing japa and studying Vedanta. I told him that I had not been getting any peace, but the moment I heard about him, I was filled with peace. I told Sri Bhagavan in Malayalam about how the Swamiji who had taught me Vedanta tried to obtain samadhi.^[4] Sri Bhagavan listened to everything with a smile. I asked him ‘what I should do to get mental peace’. Sri Bhagavan replied, “You have read Kaivalyam. It is clearly stated that if you realise your Self, you will be freed from the cycle of birth and death and be freed from all trouble.”

The verse Sri Bhagavan referred to is as follows:

தன்னையுந் தனக்கா தாரத்
தலைவனை யுங்கண் டானேல்
பின்னையத் தலியவன் றானாய்ப்
பிரமமாய்ப் பிறப்புத் தீர்வ
னுன்னைநீ யறிந்தா யாகி
லுனக்கொரு கேடு மில்லை
யென்னைநீ கேட்கை யாலே
யீதுப தேசித் தேனே. 20

taṉṉaiyun taṉakkā tārat
talaivaṉai yuṅkaṇ ṭāṉel
piṉṉaiyat taliyavaṉ ṟāṉāyp
piramamāyp piṟapput tīrva
ṉuṉṉainī yaṟintā yāki
luṉakkŏru keṭu millai
yĕṉṉainī keṭkai yāle
yītupa tecit teṉe.

If he comes to see the individual self and its substratum, the Overself, then he becomes the substratum, i.e., Brahman, and escapes rebirths. Should you know your Self, no harm will befall you. As you asked, I have told you this.  – v.20

Sri Kunju Swami continued:

“When asked how to realise the Self he said that I should first know who I am. When asked how I could find out who I am, he said, ‘Find out where thoughts start from.’ When asked how I should do it, he said, ‘Turn inward and merge the mind in the heart.’ After saying this, he fell into his natural silence. Thinking that I should also be like him, I sat in silence. Sri Bhagavan’s gracious looks were on me. My mental agitation vanished that very moment and I attained a peace and joy that I had not experienced earlier.”

Kunji Swami stayed with Sri Bhagavan for 18 days. The bliss that he experienced continued uninterruptedly in Sri Bhagavan’s presence. The thought occurred to him to return home. Why? He felt that perhaps he could continue in uninterrupted meditation at home, free from any responsibility of chores, etc. In addition, he was feeling uncomfortable in staying at his guru’s ashrama, partaking of the limited quantity of food that was available without offering any substantive work in return. So both Ramakrishna Swami and he took leave of Sri Bhagavan, determined to rest in silence in their homes.

Of course, his family was very happy to see him return. Even if he did not communicate with them and stayed in silence, they experienced relief. However, Kunju Swami noticed that the agitation-free state of mind that he had experienced spontaneously in Sri Bhagavan’s presence diminished over the next few days and then disappeared. He was at a loss as to what to do. To whom could he express his disappointment? That experience that he believed was permanent, that joy that flowed so freely in his heart at Virupaksha Cave, the goal, the attainment for which the Masters of yore strove tirelessly for years and lifetimes, had disappeared. Not unexpectedly, Ramakrishna Swami was experiencing the same loss of unbounded peace that had been vouchsafed to him in the presence of the guru. After speaking with each other, they decided to return to Sri Bhagavan’s holy presence. It was in his presence that the turbulent mind had subsided. Foolishly thinking that this state would continue uninterruptedly even away from the gracious guru, they had returned home.

Therefore, they again took leave of their respective families, who of course attempted to persuade them to stay. However, realizing that their freedom lay at the feet of Sri Bhagavan, they started out again for the Holy Hill.

Sri Kunju Swami describes the great opportunity he obtained to render service to Sri Bhagavan.^[5]

Bhagavan and Kunju Swami

click to see a large image

“We set out in a couple of days as planned and reached Tiruvannamalai. We felt delighted when Bhagavan gave us a smile of welcome. During my earlier visit I had felt uneasy dining as a guest of the guru without doing any service to him, which I thought was not proper. This time, however, Bhagavan gave me a rare opportunity. Perumal Swami who used to help with daily chores such as preparing hot water for his bath, washing his daily wear, massaging his feet with medicinal oil before bedtime, had to leave Bhagavan after my arrival. He deemed me fit to take his place. He must have reckoned that, trained in pious ways from childhood, I would not breach the observances of tradition and hence entrusted me with his jobs. Had I returned to Tiruvannamalai a couple of days later I would have lost the opportunity. I now recalled Bhagavan’s words of consolation to his grieving mother when Annamalai Swami, whose duty all this had been, passed away. At that time Bhagavan had said, ‘Here is this boy [referring to me] now come to serve in Annamalai’s place.’ Just a few days after he uttered this Bhagavan had taken me to serve him. Thrilled at the prophesy coming true, I remained holding firmly at heart the holy feet of Bhagavan. I could not cease wondering how Bhagavan, out of his grace, thus took me captive. The sense of wonder evoked by this has not lost its freshness even today in 1992, seventy-two years later. Incidentally, Ramakrishna Swami was asked to look after the outer affairs of the ashram and to serve Bhagavan during my absence. One day I ventured to ask Bhagavan why those exalted states which I had first experienced in Bhagavan’s proximity began to wane and then were altogether gone when I left him and reached Kerala. By way of answer to my query, Bhagavan asked me to read verses 83 to 93 in the Tattuva Vilakka Padalam, [The Exposition of the Truth Section] of Kaivalya Navaneetam, wherein lay the answer to my query.”

Sri Kunju Swami's experience in this regard is not unique. In fact, perhaps we have experienced the same. Having visited a place of pilgrimage, or a saint's hermitage or a beautiful natural setting, we may find that the peace of mind we experienced there dilutes and diminishes after our return to our day to day life. Let us now see the verses that were recommended by Sri Bhagavan as the answer to Sri Kunju Swami's question:

The above verses, recited by Sri J.Jayaraman, complete with Tamil text and english translation can be heard on (embedded).

The Story of Nandanar

The original story of Nandanar is found in both the Tamil periya purāṇam [O] and the Sanskrit Siva Bhakta Vilasam.

The devotee Nandanar was one of the sixty-three Saivite saints who, though born in a low-caste family, attained the feet of the supreme Siva by his singular devotion. His story was adapted into a play by Gopal Krishna Bharati in the 19th Century. In this play, Nandanar sings plaintively, “Aiye, mettak kaṭinam, umadaḍimai aiye mettak kaṭinam” (It is very difficult, very difficult indeed to explain...) Sri Muruganar, Bhagavan’s great devotee, adapted this in the composition Atma Vidya to read, “Aiye, ati sulabam, anma viddai, aiye, ati sulabam.” (Lo! Very easy is Self-Knowledge. Lo! Very easy indeed.) This was the pallavi (refrain) of the composition, and the anupallavi (sub-refrain) composed by Sri Bhagavan, stated that the Self is indeed so real that compared to it, a fruit in one’s hand appears unreal!

We are pleased to present here the original story of Nandanar from the Periya Purāṇam. The translation has been done by R.Rangachari and is published by Sri Ramanasramam.

“The famed city of Ādhanūr was situated in the region of Kānād, well-watered by the river Kollidam. On the outskirts of this place, amidst his fellows of the ‘lowly class’, lived Nandanar, deeply devoted to the glorious feet of Lord Siva every conscious moment. He subsisted on the grant given to him by the town residents for doing the usual services. He was indeed unmatched in his love for the Lord who has the crescent moon for his wreath. His thoughts were ever-pure and did not stray into other paths through forgetfulness. He failed not in the customary duties and services that devolved on him by birth in his class. To all the neighbouring shrines of the Lord bearing the sharp trident, he gave the hide to cover the drums and the thongs to fasten them tight, and the strings for the veena and the yāzh played before the Lord for his worship. Apart from these offerings he would stand outside the gateway of each shrine and sing and dance in great devotion.

Once, he betook himself to Thirup-pungoor, overcome by the love of the gracious feet of the Lord there – Sivalokanāthar. The image of the great bull Nandi in the temple obstructed his view of the Lord within. So great was his longing to behold the Lord directly from without, that the Lord made the bull step aside and let him have the desired vision. Thus earning the grace of the Lord who pilots all souls across the sea of births and deaths, he adoringly left the shrine, with the leather thongs dangling across his back and, seeing a hollow nearby, made of it a tank to be useful to the devotees. Then he circumambulated the temple in the right way, prostrated himself again before the Lord, bade him ‘farewell’ and returned to Ādhanūr, his heart dancing in joy!

In due course, there arose in him a great longing to behold the Lord at Thillai (Chidambaram). The first night he could not sleep, but in the morning he thought that it would not be proper for him, born in the lowly class, to behold that Lord close, and he resolved to abide by the Lord’s will. Still, his longing grew apace each day! He began to say, ‘Well, well, I will set out.’ When he could not endure this any longer, he started on the road and reached Thillai. He hoped that the bondage of birth would be destroyed like dust caught in the blaze of the Lord’s grace!

Reaching the outskirts, he beheld the sacrificial smoke rising to the skies from within the city and the cloud-kissing tops of the mansions; straightaway, he remembered his lowly birth and was afraid to go nearer. ‘There will be the hallowed three thousand servitors of the Lord within, with the smoking altars in each mansion. How can I dare to cross those courtyards?’

Illustration courtesy of Ramalingar Pani Mandram.

He stood by the high walls of the temple-city and began to skirt them, all his limbs and heart melting in love for the Lord; his hands stretched high in adoration.

Circumambulating the walls night and day, despairing of ever beholding the Lord of the Blue Throat from his courtyard, Nandanar fell asleep from sheer weariness. Even in his sleep, the thought of his lowly birth was uppermost. The gracious dancing Lord now chose to allay all the sorrow of his devotee. With a gentle smile playing on his lips, he appeared to Nadanaar and spoke:

‘To get rid of this birth, you may enter the flaming fire and emerge hallowed in the company of those wearing the three-stranded sacred thread.’ At the same time, the Lord commanded his ‘high’ servitors to arrange the fire! All the three thousand gathered before the Lord of the Assembly in great fear and resolved to do is bidding. With overflowing regard, they approached Nandanar and exclaimed, ‘Oh Master, we have come here unto your gracious presence to prepare the ‘fire-bath’ for you, at the Lord’s behest.

At these words, the great devotee sent out a heart-felt adoration exclaiming, ‘Ah, I have been saved.’ The high servitors chanted Vedic hymns. The fire was lit outside the southern wall of the temple. Knowing this, Nandanar went around it with the Lord’s feet firmly planted in this heart. He lifted his hands in adoration, and meditating on the dancing feet of the Lord, plunged into the flames. Straightaway, he left off the common ‘illusory’ body and emerged a hallowed sage with shining sacred thread and matted tresses looking like Brahmā himself seated on the lotus. The celestial drums beat a thunderous roar; the heavenly denizens broke out in glee and showered the kalpaka flowers on Nandanar. All the sacred servitors of Thillai too folded their hands in adoration; all other devotees were beside themselves with joy. Then the sage, who had come to be known as ‘the devotee who would go to the Lord on the morrow’ (Thirunālaip-povārām marai munivar) approached the inner precincts to adore the Lord, first worshipping at the grand tower in godly company. In the presence of the Lord, he suddenly merged in the divine form and no one could see him thereafter. The high servitors were amazed; the sages broke out into praise. Thus did the Lord out of his grace cut asunder the bonds of all karmas of the devotee and made him delight forever in the bliss of his lotus feet.”

Nandanar – the Film

The movie titled Nandanar is a classic of the Tamil devotional genre. The movie was released in 1942. It was produced by S.S.Vasan, with the lead role of Nandanar played by Dandapani Desikar.

This film was viewed by Sri Bhagavan at Ramanasramam on Sept. 2nd, 1946, during the Golden Jubilee Celebrations. This was the first viewing of a motion picture by Sri Bhagavan as well as for many of the devotees present that day. This film has been recently posted in its entirety and may be seen on Sri Ram Mohan's youtube channel : part 1 and part 2.

With the help of a generous friend, english subtitles have been added, allowing a wider audience to revel in the profound devotion of this great saint, Nandanar.

The Significance of Kartigai Deepam

The festival of Kartigai Deepam was celebrated on Dec. 6th, 2022 at Sri Ramanasramam. Devotees' hearts filled with joy as the beacon of light appeared on the summit of Sri Arunachala and the grace of Sri Bhagavan and Arunachala was felt by all.

Deepam at Ramana Shrine, Nova Scotia

click to see a large image

The significance of seeing the deepam on Arunachala is given in two verses composed on the 24th of November, 1931 on Kartigai Deepam day. The first verse, Arunachala Tattuvam, (The Significance of Arunachala), was written by Sri Muruganar:

“The appearance of Annamalai in front of Brahmā and Vishnu^[6] and their utter distress at not being able to know it symbolizes the Heart Center (the Self), which shines itself, while the intellect and ego are nonplussed seeking it.”

This refers to the traditional story of Shiva appearing as an infinite column of light in front of Brahmā and Vishnu, who were unable to find the beginning or the end of it and returned disheartened after their quest to do so.

The second verse, Deepa Darsana Tattuvam, (The Significance of the Beacon), was written by Sri Bhagavan in reply to the above verse:

“Getting rid of the ‘I am the body idea’, turning the mind inwards, and merging it in the Heart to realize the real, non-dual and effulgent Self, is the real significance of seeing the beacon on Annamalai, the center of the universe.”

Devotees at Arunachala Ashrama in Nova Scotia gathered at Sri Bhagavan's shrine on Deepam day to recite Aksharamanamalai and revel in the beacon light of the Holy Hill.