Dredging Policy-Charting a wider course

Business Daily from THE HINDU group of publications
Monday, Apr 07, 2008


Dredging Policy — Charting a wider course

If more Indian companies are allowed to participate in the dredging, the rates of the Dredging Corporation of India may come down.
R. Vasudevan

The impact of the dredging policy amended by the Department of Shipping to be followed by the major ports with effect from April 1, 2007 for a period of three years needs to the taken stock of at the end of almost a year. This policy, which revises the earlier guidelines, states that the ports may ensure that pre-qualification criteria are fixed in advance and that they should not be so stringent as to restrict entry of certain potential Indian bidders.
Thus the policy is designed to give Indian companies owning Indian flag dredgers an edge in bidding for dredging contracts. Such Indian companies shall have the right of first refusal if the rate is within 10 per cent of the lowest valid offer. Further, it reserves the right to assign in public interest any contract for dredging work in any of the major ports to the Dredging Corporation of India (DCI) on a nomination basis. The major player in the country’s dredging field is the DCI with a turnover of Rs 623 crore.
According to the National Maritime Development Programme (NMDP) all existing berths in major ports will have to be upgraded and cater to 14 metres draft. As per the Tenth Plan, the various port expansion programmes would require total capital dredging of about 144 million cu.m. during the Plan period, involving all the major ports. Hence, the importance of dredging in the ports sector.
Build capacity

One of the stated objectives of the policy is that dredging sector is dominated by some international players and the capacity of Indian flag dredgers being inadequate, the Government’s intervention is necessary to build domestic capacity. However, the chances of Indian dredging companies, which are limited in number, being awarded contracts seem to be remote, because they are recent entrants in the field and doubts are raised by the ports about their capacity, performance, etc., while evaluating their bids. It is doubtful, therefore, how the Government’s intervention would help build domestic capacity.
It is an acknowledged fact that the foreign dredging companies quote exorbitant rates. It is well known that such companies form a cartel. The Sethusamudram project is a glaring example of how total dependence of foreign companies can stall the progress of prestigious projects. Though the intention of the Department of Shipping is laudable, in actual practice, the pre-qualification criteria fixed by the ports are so stringent that the entry of Indian bidders is restricted. Sometimes the criteria are tailor-made because the specification of companies having dredgers of specific capacity suits only foreign dredging companies. Unless the criteria fixed by major ports are relaxed in the case of Indian companies the likelihood of such companies being rejected even at the threshold cannot be ruled out.
The major ports will have to appreciate that in the case of Indian companies using Indian flag dredgers, they, being late starters, have risen from zero base to the present stage. They will, therefore, not be held eligible in terms of financial criteria prescribed by the ports in the tenders for dredging contracts. The focus of pre-qualification in the case of Indian companies may not be financial turnover but it may be the quantity of work done.
Alternatively, in the case of Indian companies having Indian flag dredgers the pre-qualification criteria may be based on the quantity dredged by them over a period. This would enable participation of the Indian companies in dredging projects.
Exorbitant costs

So far as the right of the Government to assign in public interest any contract for dredging work in any of the major ports to DCI on a nomination basis is concerned, the reason for reservation of such right to nominate DCI is stated to be that, in some cases where dredging is to be undertaken, the cost quoted by competing bidders is far above the estimated cost and sometimes unreasonably exorbitant.
The stand of the Department of Shipping seems to be that in such cases the government should entrust the work to public sector undertakings where the cost would be determined normatively to avoid the bidders from taking “undue advantage of the dredging needs of Indian ports”.
Though this objective has not been realised in projects such as deepening of the channel at Paradip Port, where the DCI’s bid (which is 72.06 per cent above the estimated cost) has been accepted, the experience of Indian major ports with foreign dredging companies in major projects would have perhaps weighed with the Government in deciding the matter. Perhaps, if more Indian dredging companies are allowed to participate in the projects by relaxing the pre-qualification criteria, the rates of DCI may also come down. Thus the fault lies not in the policy but in the failure of the department to ensure its strict compliance by the major ports.


(The author is a former Secretary, Shipping Ministry.)

Vasishta's Wisdom

Vasishta was the Guru, philosopher and guide of the kings in Raghu Vamsa. His mature advice backed by his wisdom was heeded and acted upon with great respect by those Kings.

According to a legend in Vamuna Purana, once King Raghu was performing a ‘Yajna’at Ayodhya under the guidance of Sage Vasishta. A mighty demon named ‘Mura’, who was granted a boon by Lord Brahma that gave him supremacy over all the creatures, reached Ayodhya, where he said to King Raghu to stop the Yajna or fight with him. Sage Vasishta told ‘Mura’ “O mighty King of Demons”! Victory over kings and kingdoms matters very little. You should try to trounce Yamaraja. Thinking that victory over Yama, the Lord of death would amount to victory over every creature, Mura went to Yamaloka. Thus the wise Sage avoided confrontation between King Raghu and Mura.

In Valmiki Ramayana, we come across many instances where Vasishta’s intervention would save many an embarrassing situation. When Viswamitra visited Ayodhya, Dasaratha greeted him warmly and offered to do anything he wanted. Viswamitra requested Dasaratha to send Rama with him to the forests to help the Rishis in performing a Yajna which was threatened by rakshasas. Dasaratha was initially hesitant. Vishwamitra was upset that Dasaratha had gone back on his promise. Then Vasishta intervened with his great authority and advised the King to fall in line with the wishes of the visitor so that Rama would benefit. Ultimately Dasaratha agreed to send Rama and Lakshmana. In “Yoga Vasishta”, Vasishta explained to Rama, who was in a disinterested mood that one should work to reduce pains not only of himself but also of others around him in a spirit of selflessness. Explaining the virtues of Satsanga, which serves as a boat to cross this terrible ocean of Samsara, the sage told Rama that the company of the virtuous shed light on the right path and destroyed the internal darkness of man. “The company of sages is the unfailing means to conquer Maya and this dire mind”. Rama was convinced and accompanied Viswamitra to the jungles.

Doubts have been expressed as to how Vasishta fixed the date for Rama’s coronation, which did not take place on that date and instead he had to spend fourteen years in Vanvas. It is significant to note that the date was not fixed by Vasishta, but by Dasaratha and Vasishta only went ahead with preparations.

After Rama went away with Lakshmana and Sita to the forest, Vasishta sent messengers to Kekaya to bring Bharata, but he instructed them not to inform Bharata of the death of Dasaratha or the exile of Shri Rama. His intention was that Bharata should come to know first hand about the events that took place in his absence after he reached Ayodhya.

When Vasishta asked Bharata to take the kingdom after having performed the obsequies to the father and be crowned king, Bharata wept in the presence of the whole audience and at the same time censured Vasishta. He said “I am surprised that a wise man and an old man like you should try to persuade me to take the kingdom which belongs to my brother by the traditions of the Ikshvak family”. “Later, when Bharata met Rama in the forest, Vasishta seconded Bharata.

He mentioned to Rama that he had been preceptor to all the kings right from Ikshvak and in every case a dead king had been succeeded by the eldest son. He even said to Rama that he was greater than his father, being his Guru. Rama, however, told Vasishta that no one can ever adequately repay what he takes from his father and from his mother. “Don’t tell me that guru is greater than a parent”. According to Rt. Hon. V. S. Srinivasa Sastri in his ‘Lectures on the Ramayana’, “Vasishta could not play the conspicuous and commanding part that his name could justify. He was the very fountain of Dharma. All knowledge came from him. No part of the Veda or anything that had authority was unknown to him”. He did not support Rama who was fighting a lone hand against the combined opposition of everybody”. Instead he persuaded Bharata to take the kingdom and become king, but as mentioned earlier, was snubbed by Bharata. “Vasishta plays therefore this ineffective part in history”, is according to Shri Sastri.

Be that as it may it was ultimately left to Vasishta to hammer out a solution in resolving the conflicting views of Rama, who was resolute in carrying out the wishes of his father and Bharata, who was obstinate in getting Rama crowned as the king of Ayodhya. He counseled Bharata to get the sandals of Rama installed in his place to represent Rama as the king while Bharata can discharge the regal duties for him as his regent.

Judicial Discipline

The recent directive of the Supreme Court to the High Court to exercise caution when summoning senior government officials to be present in the court is timely. Such a tendency of High courts and even administrative courts (who are vested with powers to issue notices of contempt) has been on the rise in the last few years, perhaps emboldened by the Supreme Court summoning the then Secretary, Department of Economic Affairs and the then Director of CBI to be present in the court on a daily basis in the notorious hawala scam case. Very often the courts exercise this power to show off their authority irrespective of considerations of expenditure involved and the waste of time. Surely this is not the only option available with the court to ensure compliance with their directions.
The recent observations of the apex court that judges should have modesty and humility and have respect for the executive are a refreshing departure from the remarks of Justice R.N.Agarwal in the DMK’s bandh call case. The sterling observations of Justice Gajendra Gadkar in the 1965 SC 745 emphasising “restraint, dignity and decorum” extracted in the brilliant article by V.R.Krishna Iyer “Contempt, Power and some Questions” (The Hindu, Oct 1st) should serve as model guidelines for the judges in their approach to the executive.
The strident criticism of the observations of Justice Agarwal in The Hindu followed by the reactions of the readers is a measure of the growing concern that the judiciary should not allow itself to be swayed by considerations other than judicial in dealing with sensitive matters having political overtones. There is no quarrel with the proposition that the Constitution envisages the independence of the judiciary within the overall scheme of the separation of powers. Judges like Cesaser’s wife, should be above suspicion. The example of the then Federal Court Judge Shri S.Varadachari in politely declining the invitation of Prime Minister Nehru to tea on this very ground shows the extent to which the judiciary was particular about its conduct in those days. The respect of the executive for the judiciary in the post independence period was reflected in the apology tendered by Nehru immediately after he was criticized by the Opposition for his muted criticism of Justice Vivian Bose of the Supreme Court when he was appointed as a Commission of Inquiry.
Since then, these healthy traditions have been given a short shrift. The judiciary did not cover itself with glory when it delivered a judgment upholding the declaration of Emergency, thus “crawling when it was asked to bend.” The then Chief Justice of India’s letter congratulating Indira Gandhi on her return to power and some judges seeking favours with the state governments for allotment of land for housing, eroded the esteem with which the public held the judiciary. In recent times, the delicate balance between the judiciary and the executive as laid down in the Constitution has been upset on several occasions. The ivory tower approach of the judges in the case where they have asserted that the judiciary alone has powers to transfer judges has only widened the gap. Politicians, especially those from the regional parties, have been making reckless and provocative statements against the judiciary. At such times it becomes all the more important for judges to exercise self restraint in reacting to such baits.
Considering the huge backlog of cases, judges need to devote their energy and time for clearing pending cases and resist the temptation to enter into the thicket of controversy. This will ensure that the prestige of the judiciary as a sentinel of democracy will be restored.

The Glory of Sudarshana Chakra

A typical feature of the numerous Vishnu temples in Tamil Nadu, is a separate sannidhi for Sudarsana Chakra, popularly known in the south as Chakrathalvaar.

The Sudarshana Sannidhi of the Ranganatha temple of Srirangam ( shown in the accompanying photo on the left) is particularly well known. Among the well known Vishnu shrines is Kumbakonam, hailed as the town of temples, is the temple of Chakrapani. This is the only temple where the principal deity is Sri Sudarsana (Chakrapani) with an awe-inspiring third eye on his forehead and four hands holding various weapons. Legend has it that Lord Vishnu once dispatched the trusted Sri Sudarsana to destroy the demon Jalandasura in paatal lok (netherworld).
After executing the assigned task, Sri Sudarsana emerged from below the earth at Kumbakonam on the banks of the Kaveri river and reached Brahma who was then bathing there. Brahma consecrated the image of Sri Sudarsana in this place and worshipped Him. This spot is called Chakratirtham. It is believed that Lord Sarafoji Maharaja, the Maratha king who ruled Tanjavur installed his and his daughter’s bronze statues in the temple to mark the curing of his daughter’s illness, through the grace of Chakrapani.
The Panchayudha stotra is about Lord Vishnu’s 5 weapons (Shankh, Chakra, Gadha, Khadga and Saranga). Of these the Chakram commands primacy and is the King of Weapons (Heti Raja). The following verse from this stotram describes the attributes of the powerful Sudarsana Chakra.

In the Vishnu Sahasarnamam, the mighty Chakra figures in the important, concluding verse:

Adorning the right hand of Vishnu, Sudarsana is the most potent of all the weapons of Sri Narayana. There are several instances when Chakrayudha was used to destroy evil forces. When Rahu and Ketu cheated the Devas by joining the queue during the distribution of amrit, Maha Vishnu severed their heads using Sudarsana. Again, in the Mahabharata, when Sishupala crossed all limits and abused Krsna more than a 100 times during Draupadi’s Swayamvara, Krsna killed him using Sudarsana Chakra.

Sudarsana also came to the rescue of Vishnu’s devotees like Gajendra whenever they faced danger. King Ambarish, a great Vishnu bhakta, was saved from the wrath of Durvasa who had to bow before Sudarsana and seek his pardon for being unfair to Ambarish. During the course of a fierce battle with demon Kalanemi, Vishnu ordered Sudarsana to destroy the rakshasha. After accomplishing his task, Sudarsana took a dip in the holy pond to pacify Himself. This pond is now known as Tirumukkulam near the town of Srivilliputhur.

According to the Vedas, Puranas and Itihaas, the task of protecting the good and eliminating the evil is performed by Sudarsana. The Sudarsanashtakam composed by Swami Vedanta Desika (1269-1370) brings out the magnificent characteristics of the Sudarsana Chakra in all its resplendent glory. It is sung in the 'dhrithas' chandas (metre) which is light and friendly, making this brief song a pleasure to listen to.

O Sri Sudarsana! All the enemies of your Lord's devotees run away fearing your strength. All auspicious attributes find their home in you. Those who worship you cross the 'shore less' ocean of Samsara and free themselves from the cycle of birth and death. The entire Universe is stabilized by your mighty power. You cut asunder all the sins of those who approach you as their refuge. You bless all of your devotees with the knowledge of righteous conduct as prescribed by the Vedas. O Lord Sudarsana. Hail to Thee! Hail to Thee!

The last line Jai Jai Sri Sudarsana, Jai Jai Sri Sudarsana recurs as the closing line of each of the eight paras of the Ashtakam. It is believed that the shloka was composed by Sri Desika to invoke the blessings of Sudarsana to alleviate the sufferings of the residents of Tiruputkuzhi (near Kanchivaram) who were inflicted by a dreadful disease.

In the phalastuti of the shloka - it has been said that Sri Sudarsana will take care of all the wishes of those who chant it, no matter how difficult to attain those wishes might be.

Today, devotees also seek Sri Sudarsana’s blessings by performing an Agni homam. The foremost attribute of the Sudarsana Chakram is "Pida Pradanam", or relief from all kinds of pain and suffering. The Chakram also has the attribute of "Papa Nashanam" destroying one's sins.

Therefore, performance of the Sudarsana Homam confers health, wealth and prosperity on the seeker (in this case the person who performs the Homam). Purity of thought, sound and intonation while chanting the Homa mantras is vital for attaining sampurna phalam.

MAT Farewell Speech

(Speech made on the occasion of the farewell party hosted by legal colleagues when he retired as Vice Chairman, Maharashtra Administrative Tribunal)

My interaction with the cream of the legal fraternity dates back to the turbulent period in the nation's history, the Emergency. I was putin charge of processing various writ petitions filed by top political leaders who were detained under MISA, including Shri Morarji Desai, Jayaprakash Narayan, AB Vajpayee, LK Advani and others. They had filed writ petitions in various high courts challenging their detentions. While many senior members of eminent counsel were willing to appear for these detinues, hardly any senior lawyer was willing toappear for the government. In fact, I recall an amusing incident. Shri KuldipNayyar,an eminent journalist, was detained in Delhi. He challenged his detention under MISA in the Delhi high court. We contacted a senior counsel after a good deal of effort on phone, who agreed to appear for the government. I went to him to brief him on the stand of the givernment in regard to various grounds raised in the petition. When the lawyer saw the name of Kuldeep Nayyar on the first page of the writ petition, he said "I am sorry there is a mixup. I wont be able to appearfor the government. When i enquired with him the reason for his backtracking, he said "I seem to have misheard your Joint Secy. I thought it was Mair. I just realised that it was Kuldeep Nayyar, who is a close relative of mine. I left the place quietly, wondering about the remote posiibility of engaging another counsel.The Bar is one of the pillars of our judicial system. I thank the learned members of the Bar with whom i had occasion to interact for the last five years for their unstinted cooperation in the disposal of cases. My encounter with them was pleasant, enlightening and educative. The marshalling of arguments and my attempts to understand their points espoused point of view when the cause of their cleints many times led to what i would call "syllogistic cudgelling of each other out of our wits". There were fireworks sometimes, but there was no bitterness. There was always bonhomie and every issue was tackied with the right spirit.Even in court no. 3, where i used to hear cases of Single Bench, more heat than light was generated, primarily because the room was not air coditioned!My learned brother and I decided to follow certain ground rules during the hearing of cases. Patient hearing, seeking clarification on points, were such ground rules. My interruptions in this court may have been irksome, but i always felt that it was better for the learned counsel to throw light then and there, as opposed to leaving issues to the realm of conjecture. Passing ordersand rulings on the fixed dates was another ground rule. Judicial restraint was another salient principle we followed. Intemperate language either in our orders or during the course of hearings was taboo, and scruplously avoided, though in some matters, especially in contempt proceerdings, there were provocative circumstances.I'll relish with fondness, memories of my association with the Tribunal. The groundswell of goodwill will be a source of strength to me during my retirement.

Krishna, The Charioteer

Sri Krsna's role in Mahabharata as charioteer for Arjuna sitting in the front, with one of the legs resting on the knee, looking behind at Partha and showing the Jnanamudra with the right hand exemplifies His desire to steer the course of His devotees like Arjuna for the establishment of righteousness.

2. As a diplomat and as one interested in averting war between Kauravas and Pandavas, He donned the mantle of a messenger of peace. When His mission failed, they were forced to fight. Both Duryodhana and Arjuna reached Dwaraka at the same time to seek the help of Krsna. He was having his afternoon siesta. Arjuna sat at the foot of the bed, Duryodhana at the head. When He woke up, He saw Arjuna first and thereafter Duryodhana. Both requested help. He told them that He had taken a vow not to take up arms in the ensuing war. However, He agreed to help both sides. To one side He would give his famed thousand million soldiers, the Narayaniya. On the other side He himself would be present, but without arms. Since on waking He had seen Arjuna first, He gave the choice to him. Arjuna chose Krsna, who agreed to be his charioteer on the battlefield. In the words of Nityalilalina Sri Hanumanprasad Poddar "He had made the Lord the sole support of his life. Therefore, caring little for the divinity of the Lord, and making the Beloved Lord, the embodiment of love, his only helper and guide, he had handed over the reins of his chariot as well as of life to the Lord".

3. The role of charioteer posed a formidable challenge. Krsna had to bear the brunt of the rapid volley of arrows from the Maharathis like Bhisma, Drona and Karna. However the combination of Krsna and Arjuna proved to be deadly. In his blow-by-blow account of the battle, Sanjaya told Dhritarashtra :

"Victory and justice are ensured when there is a combination of
Arjuna, the wielder of the bow and Krsna , the Lord of the Yoga"

Though the victory of the Pandavas was assured because Lord Krsna was on their side, the onerous task of convincing Arjuna about the need to fight and destroy the Kauravas was left to Lord Krsna , who spoke the Gita, the quintessence of total wisdom of humanity.

4. Having prepared the ground for Arjuna to fight, Krsna discharged meticulously his duties as a driver. In addition to preparing the chariot every day, He led the horses to the river at dusk and applied healing balm to their wounds. Sri Sathya Sai Baba says that Krsna set an example by his actions that 'Seva to both men and animals is dear to God'. Arjuna's horses were tormented by arrows during the battle against Jayadratha and were feeling thirsty. They were, therefore, harnessed. Sri Krsna swiftly pulled out the arrowheads from their flesh, bathed them, made them eat grass and drink water and after some time yoked them to the chariot.

5. Though He had vowed not to wield any weapon during the war, there was an occasion when He went back on His word with the twin objective of blessing His devotee Bhisma and protecting the Pandavas. On the ninth day of the battle Bhisma could not be stopped when he was playing havoc on the Pandava army and Arjuna was not fighting as was expected of him.

6. To remind Arjuna of his duty and finding him helpless Krsna jumped from the chariot throwing away the reins of the horses and rushed towards Bhisma with his discus in hand. Bhisma Pitamaha was overwhelmed that as an ardent devotee he was able to experience His gracious nature. Thus Krsna saved the life of Arjuna, his devotee and at the same time enhanced the glory of Bhisma, another devotee.

7. For safeguarding the interest of Arjuna, Krsna endured against His chest the evil effect of Vaisnavastra , the all devastating weapon hurled by Bhagadatta. Again He saved Arjuna from the serpent mouthed arrow hurled by Karna by pressing the chariot under His feet and to protect Arjuna's chariot which was almost burnt by the impact of the arrows.

8. In the famous Tiruvallikeni temple at the heart of Chennai, the only Divyadesam where the Lord sports a moustache as per the custom of charioteers, the grand, bewitching and ever smiling Utsava Moorthy has scars on His face caused by arrows from Bhisma during the Mahabharata war. The Divya Mangala Vigraha, with conch in the right hand and Jnana Mudra in the left hand pointing to His sacred feet signifies the famous Carama sloka of Bhagvadgita. The colour of the face changes to gold copper tint after ‘Tirumarjanam' and thereafter to bluish black. Even experts in metallurgy are said to be baffled by these regular colour changes.

Kulasekhara Alwar

KULASEKHARA ALWAR


Among the twelve Alwars, the great Vaishnavite Tamil poets who have embellished devotional literature in praise of Lord Vishnu, Kulasekhara occupies a prominent place. Devotees worship him as the manifestation of Kaustubam. In the temple of Ranganathaswamy in Srirangam, soon after entering the temple is a sannidhi dedicated to this alwar. (Photo on left shows the entrance to the main temple.)He is the author of “Mukunda Mala” a garland of Hymns to Mukunda, a Sanskrit poem composed in praise of Shri Mahavishnu. From the line “Ragyna Krita Kritiriyam Kulasekharena” in the last stanza of `Mukunde mala’ it is clear that he is the author of “Mukunda Mala”, whose focus is `Bhakti Rasa’. In the same stanza, he acknowledges with gratitude his two friends dear to him – one a noble twice-born and the other a Parasava - who were both poets of a high calibre with capacity to retain and remember what they learnt. According to Tritiya Brahmatantra Swami’s `Guru Parampara Prabhavam’ he is the same Kulasekhara who composed `Perumal Tirumozhi’ in Tamil, which forms part of 4000 `Pasurams’ of verses in Divya Prabhandam, the compilation of immortal verses by Alwar saints in which their feelings and inner-most thoughts find expression. That should set at rest the controversy as to whether Kulasekhara, the Philospher King is the same as Kulasekhara Alwar. He is believed to have been the ruler of Kozhikode about fifteen centuries ago.

According to the foklore, Kulasekhara, the King was intensely listening to a Sangita Nama Kirtanam on Lord Rama rendered by a Kirtankar, who was waxing eloquent on how Lord Rama was feeling thoroughly depressed, helpless and pathetic after Sita was abducted by Ravana. Kulasekhara, the King, was moved to tears after listening to this episode. A great Bhatka of Lord Rama, how could he remain a mute spectator when the Lord himself was in deep trouble? He got up from his seat, summoned his Minister and Senapati and instructed them to give marching orders to the Army to invade Ravana’s kingdom, defeat Ravana in the battle and bring Sita back to Shri Rama’s custody. The King had indentified himself so much with the story of Lord Rama that he forgot that the episode had taken place long years back. Sensing quickly that the atmosphere was charged with tension, especially after the entire audience rose as one man chanting loudly `Ramchandra ki Jai’, the Kirtankar hastily wound up the story by narrating in one sentence how Lord Rama, assisted by Sugriva, Hanuman and other monkeys crossed the Ocean, fought a fierce battle against Ravana, killed him and was united with Sita. The tension eased and King Kulasekhara felt elated by the happy ending.

The golden thread that runs through Mukunda Mala is the profound truth that life on this planet is transitory and it is only through intense devotion that is Bhakti, human beings can hope to attain salvation “Tvat Padam Bhoruha Yugagata Nischala Bhaktirastu” Hey Mukunda, in every `janma’ I should be blessed to remember for ever your lotus feet. In the very beginning of the poem he goes into raptures over Lord Krishna “Jayatu Jayatu Devaki Nandano Ayam” (Here is Devaki’s son) as though He had assumed “Saakshatkaar Roop” in his heart. Again he says “Nana Gyaanamapasaya; Chetasi Namo Narayana Yeti Amum; Mantram Sapranavam Pranamasahitam Pravartayadhvam Muhuhu” which means “Setting aside varied and different kinds of knowledge start repeating in your mind continuously this sacred mantra `Narayana’ with `pranava’ fixed to it.” Taunting those foolish persons who take recourse to medicines, Kulasekhara says that instead of perpetuating through medicines this body, which is bound to age one day and will disintegrate gradually by its very nature “Niramayam Krishnarasayanam Pibha” that is drink the deep at the fountain of the nectar of Srikrishna’s name which is the panacea for all ills and maladies. In one stanza he vows to it that “even at the point of death my mind meditates on your hallowed feet”. However, not being sure about what would happen at the time of death when one is gasping for breath with the respiratory passage blocked up with “Kapha Vaata Pittai” (phlegm, wind and bile) in a subsequent stanza, the poet prays that his mind should resort to His Lotus feet now itself, because where is the guarantee of remembering Him at the time of death? In yet another verse he describes himself as the most insignificant servant of the Lord and for seven generations he and his ancestors had been in His service

In three stanzas in Mukundamala dealing with Mani (gems), Mantram (Mantra) and Aushadham(Medicine), the poet exhorts the Bhaktas to seek the blessings of the peerless Gem Sri Krishna, chant the Mantra of Sri Krishna to attain the fruition of life and take the Medicine in the form of the divine name of Shri Krishna to annihilate fear arising from mundane existence. There is a stanza on “Shath Sakshinaha” six devotees who stand witness to the fact that Sripati, the Lord of Lakshmi is the bestower of affection, the guard of protection, the remover of anguish, the embodiment of magnanimity, the destroyer of sins and giver of boundless prosperity. The six devotees are Prahlada, Vibhishana, Gajendra, Draupadi, Ahalya and Dhurva. This powerful sloka inspired Swami Desika to compose Narayana Ashtakam or Anthathrana Parayanashtakam comprising eight slokas that elaborate on the blessings showered by the Lord on each of the aforesaid six devotees.

The devotional depth and appeal of the inspiring slokas in Mukanda Mala ennoble our souls and enliven our minds.

Through ten verses in the Tamil composition `Perumal Tirumozhi he expresses his desire for close and constant association with Tirumala hills and its presiding deity Lord Venkateswara. The Alwar who aspired to be a bird, a fish, a sevadar, a tall stone, a forest rivulet or the first stone step near the `garba griha’ concludes his prayer by saying “Oh Lord ! Let me not tie up your hands by referring to be a specific object. Let me be anything but it should be associated with the holy temple.

These soul stirring compositions deservedly earned him the following tribute.

“Ghushyate Yasya Nagare Rangayatra Dine Dine
Tamaham Shirasa Vande Rajanam Kulasekharam”

I bow my head with reverence to the King Kulasekhara, in whose kingdom every day people are exhorted to go to Srirangam the foremost of the 108 Teerthasthanams”.
(Photo on the left:Rajagopuram of Sri Ranganathaswamy temple, Srirangam)