samsArOttAra-mantram samupacita-tamas-sangha-niryANa-mantram |
jihvE SrI-kRshNa-mantram japa japa satatam janma-sAphalya-mantram || 23
After praising the incomparable beauty of SrI kRshNa, kulaSEkharAzhvAr now turns to the holy SrI-kRshNa-mantram. He explains the significance of the mantram and the many blessings it confers on those who chant it repeatedly.
"SrI-kRshNa-mantram janma-sAphalya-mantram satatam japa" is the AzhvAr's recommendation. He asks us to recite the kRshNa-mantram which gives meaning and fruit to one's life. He explains the reasons for his recommendation since he knows from his experience that the mantram can offer all the following benefits:
. Satru chEda Eka mantram It is the one mantram which will destroy one's enemies.
. upanishad vAkhya sampUjya mantram It is the mantram which has been identified as the most sacred by the upanishad vAkhyams.
. samsAra uttAra mantram It is the mantram which gets us across the ocean of samsAra.
. samupacita tama: sangha niryANa mantram It is the mantram which can banish the deep and dark clouds of ignorance and despair.
. sarva aiSvarya Eka mantram It is the one mantram for attaining all kinds of wealth.
. vyasana bhujaga sandashTa santrANa mantram It is the mantram which acts as a sure cure for the poisonous bites of serpents known as worldly afflictions.
. janma sAphalya mantram The one mantram, recitation of which makes one's life worth living and fruitful.
SrI kulaSEkharar therefore asks us to recite constantly the holy mantram known as SrI-kRshNa-mantram for realizing all of the above benefits.
daityEndrArti-karaushadham tri-jagatAm sanjIvanaikaushadham |
SrEya: prApti-karaushadham piba manaS SrI-kRshNa-divyaushadham || 24
kulaSEkharar describes the SrI-kRshNa principle as the medicine for curing all the ills of the world and for destroying all the evil forces. He asks us to drink that beneficial medicine and to get well.
With us in mind, the AzhvAr is talking to his own mind and tells it to drink the divine medicine known as SrI kRshNa. Its benefits are as follows:
. vyamOha praSama aushadham It is a medicine that removes the delusions caused by chasing material and non-spiritual things.
. muni mana: vRtti pravRtti aushadham It is a medicine that has the power to turn the minds of the sages towards SrI kRshNa ie. it can make them fall in love with SrI kRshNa.
. daitya indra Arti kara aushadham It is a medicine that can cause endless headache and panic to the chieftains of asura-s like kAlanEmi.
. tri-jagatAm sanjIvana Eka aushadham It is a medicine essential for rejuvenating the inhabitants of all the three worlds.
. bhaktA: atyanta hita aushadham It is a medicine that performs wonders and confers benedictions to the devotees of the Lord.
. bhava bhaya pradhvamsana Eka aushadham It is a medicine that banishes the fears of samsAra
. SrEya: prApti kara aushadham It is a key medicine that confers auspiciousness and happiness for its partakers.
Such a divine medicine is nothing other than the SrI-kRshNa-mantram and kulaSEkharar tell his mind (and ours) it should drink the SrI-kRshNa-mantram.
AmnAyAbhyasanAny araNya-ruditam vEda-vratAny anv-aham
mEdaS-chEda-phalAni pUrta-vidhaya: sarvE hutam bhasmani |
tIrthAnAm avagAhanAni ca gaja-snAnam vinA yat-pada-
dvandvAmbhOruha-samsmRtIr vijayatE dEvas sa nArAyaNa: || 25
In this verse, the AzhvAr explains the futility of all holy deeds if one does not recite the SrI-kRshNa-mantram or drink the medicine known as SrI kRshNa or think about HIM.
AzhvAr describes the futility of vEdic recitation, rituals like EkAdaSi fasting, giving money to charities, pilgrimage to sacred places or bathing in gangA river if one does not meditate on the Holy Feet of SrI kRshNa. This is because of the paling of all other so called sacred acts compared to the Supreme glory of SrI kRshNa who is the incarnation of SrIman-nArAyaNa.
With that conviction born out of his own experience, SrI kulaSEkharar declares the Supremacy of Sriman-nArAyaNa, with the statement
"sa dEva: nArAyaNa: vijayatE "
SrI kulaSEkhara-rAja gives three examples of inefficacious "sacred" deeds if performed without meditation on the Holy Feet of SrI kRshNa.
The first example is the recitation of the vEda-s. " AmnAya abhyasanAni araNya ruditam vEda " the AzhvAr says that such recitations without recollection of the Lord's Lotus Feet are like screams and lamentations in the forest, where no one can come to help.
The second example is the daily practice of rituals sanctioned by the vEda-s. Such practices without the thought of the Lord can only dry up one's muscles and cannot yield any benefits to help bring the practitioners close to the Lord. AzhvAr describes these fruitless rituals as, " anu-aham vEda vratAni mEda: chEda phalAni iva ".
The third example of futile rituals resulting from the pursuit of charitable deeds without faith in the Lord, are described as hOmam-s (ie pouring of the sacrificial ghee) performed on ashes. Our AzhvAr says: " sarvE pUrta-vidhaya: bhasmani hutam iva". Charitable deeds like digging ponds and building public facilities etc., devoid of kRshNa-bhakti are like pouring oblations unto ashes, according to SrI kulaSEkhara.
Even gangA-snAnam without meditation on SrI kRshNa is like "elephant's bath" and hence unsatisfactory. The AzhvAr wants us to remember the Holy Feet of Lord in all our deeds in order to get his full blessings.