Chaduvulanni = all fields of knowledge; d(t)elisi = knowing, having mastered; Sankara + amsudai = born with the essence (an aspect) of Sankara, taken the earthly form with Sankara’s qualities; sadayudu = compassionate, kind hearted; asuga = the god of wind; sambhavundu = offspring, son of; mrokka = prayed, saluted;
“I keep following You (Rama) with devotion as a faithful shadow, remain faithfully attached to Your feet – yet You hardly say a word or reply even a syllable. What a wonder! Your reticent attitude has no parallel, O Rama.”
Lord Hanuman, being none other than a scion (portion) of the great compassionate Sankara (Lord Siva) approached You with a respectful salute (namaskar) in the forest. Then look what happened – You made tactical agreements with Sugriva (brother of Vali) for the ultimate war with king Ravana. With such a background, who gives any importance to Tyagaraja? Who cares about lesser mortals like Tyagayya? In such circumstances is there any chance (luck) for lesser humans? If Hanuman ji got such a short shrift of treatment, where is the chance for a positive response to Tyagaraja? Where is the possibility for any response to the composer’s endless beseeching, pleading? In such dire unpredictable situations where is the possibility of better luck for the composer? Or, who is Tyagayya to receive any better treatment at the hands of Rama? What is the status of Tyagayya in the hierarchy (totem pole) of great many bhaktas of Rama? This point is worth pondering for all the Carnatic singers, Rama bhaktas, and ardent devotees. There are some passages in Sri Ramakrishna’s biography (scribed by M) where we find similar incidents; Devi Kali mata was on the premises of Dakshineswar temple, in the gardens but She was busy in Her own playful acts with other goddesses.
Often the Guru tries to instill in the disciple the value of “patience or perseverance” (saburi). We have to read, listen, and sing a lot to appreciate this essential quality. Depending on one’s taste (or bend of mind) one can choose any of the nine modes of bhakti. Many times we try to visit sacred places, rivers, or temples; but we succeed only in a select few of our undertakings. And even such rare successes are precious gifts for us. We must try to utilize all our energies, enthusiasm, and time to see rare (one-of-a-kind) swamis and ancient pilgrim places; such acts should be done preferably when one is young, able bodied, and full of bubbling energy. A kind parent, relative, or friend may prod us to do such unusual religious (or faith based) acts. Now “the world is too much with us”; every act is oriented towards material benefit or physical pleasure. But when one is bedridden, sick, injured, or inconsolably sad, who will help us? At times we may be unconscious with severe bodily pain, at such desperate moments who will come to our rescue? This is a thought for all – young and elderly. Bad luck can befall on anyone, at any time. That’s why we try to save and store some smidgen of “prayer, meditation, and japa” for future. We keep a ‘rainy day fund’ in bank for emergency use. Similarly we must keep some savings of spiritual endeavor for future. Even recalling Hari’s name at the right time (a true crisis) is very difficult; here we must appreciate the good fortune of King Gajendra (see Srimad-Bhagavatam) for having good mental faculties even in the midst of excruciating pain. There, then in the slippery muddy pond he was in the cruel jaws of the crocodile; the crocodile was mercilessly goring his sensitive toes with its nasty sharp teeth. By then the elephant was on his last ounces of energy, totally dehydrated and utterly hungry. The mammoth mammal was on the verge of total collapse and drifting into delirium. It was losing consciousness. And then suddenly due to its past virtuous karma (tapas) the elephant suddenly remembered Hari (with His qualities) and surrendered to His grace.
None of us are like the Kanchi Paramacharya. The Swami could undergo cataract surgery without anesthesia. At another time the celebrated walking guru did extended tapas sitting in the midst of five fires (పంచాగ్నులు) while running high bodily fever. Such extraordinary circumstances can make the mind focus acutely on Hari’s name; but many ordinary bhaktas cannot achieve such pointed concentration. Soul stirring full throated vocal singing of great compositions or bhajans also provides peace and total communion with Sri Rama. That is all one can do – be it in times of happiness or utter despair.
