The Story of Nampaduvan - Kaisika Ekadashi Mahatmyam

 Based on upanyasam by Sri U.Ve Karunakarachar Swamin (259) Kaisika Mahatmyam - YouTube

Varaha Perumal’s Instruction To Escape Samsara

 

After Bhumi was rescued by Sri Varaha Perumal, Goddess Bhumi Devi requested Perumal to show everyone the way to escape the three types of tapa trayam தாப த்ரயம். She knew that the three troubles could be escaped only when we reach Sri Vaikuntham. Therefore, she asked Perumal to tell her the way by which the jeevatmas can escape Samsara permanently.

Perumal mentioned that by singing His praise, we can escape Samsara. For every letter in the song, Perumal grants the singer one thousand years in heaven. Even when the jeevatma is in heaven, the jeevatma will continue to sing the praise of Perumal and is not distracted by heavenly pleasures. This jeevatma is saluted by Devendra every single day. After the jeevatma’s time in heaven, it is automatically elevated to Sri Vaikuntham.

Goddess Bhumi Devi asked if anyone had obtained mukthi by singing the glories of Perumal. In answer to Goddess Bhumi Devi’s question, Sri Varaha Perumal narrated the story of Sri Nam Paduvan.

The Story of Nam Paduvan at Thirukurungudi

This text recounts the history of a great devotee refe

rred to as Nam Paduvan at the Thirukurungudi Divya Desam திருக்குறுங்குடி திவ்ய தேசம், where the presiding deity is Vamana Nambhi வாமன நம்பி (also known as Vadivazhagiya Nambhi வடிவழகிய நம்பி or Azhagiya Nambhi அழகிய நம்பி).

The Devotee and His Title: The devotee was originally called a "Chandalan சண்டாளன் " by Varaha Perumal in the Varaha Puranam. Sri Parasara Bhattar, believed to be an incarnation of Lord Ranganatha, translated this term to the title "Nam Paduvan நம்பாடுவான்." This title ("He who sings of us") was given because the devotee dedicated his life to singing the glories of Sri Lakshmi-Narayanan (Perumal and Thayar), emphasising the importance of worshipping the Divine Couple together. Why did Perumal say “Nam Paduvan” and not “Em Paduvan எம்பாடுவான்” for “Emmai Paduvaan  எம்மை பாடுவான் ”? Because the devotee sang the glories of Perumal and Thayar. He sang the glories of both Perumal and Thayar. So, Sri Varaha Perumal, while narrating the story of this devotee to Goddess Bhumi Devi, said that the devotee sang their glories - Nam Paduvan நம்பாடுவான். The text suggests that those who worship only one lose the grace of the other, citing examples like Surpunakha and Ravana. Surpunakha sought only Lord Rama and lost her nose/ears. Ravana sought only Sita and lost his life, compared to Vibhishana, who became a Chiranjeevi by worshipping both.

Ekadashi Vratam and Encounter: Nam Paduvan (நம்பாடுவான்) rigorously followed the Ekadashi Vratam (fasting without food or water on Ekadashi day). This particular vrat, the Ekadashi Vrat, is supposed to be followed by everyone irrespective of caste/creed or gender. Even though Lord Siva consumed the Halahala poison that appeared while churning the milky ocean, he was unaffected by the poison because the toxic effects were transferred to those who consume food (rice) on Ekadashi day.  As per Sri Padma Puranam, Goddess Parvati and Lord Siva regularly follow the Ekadashi Vrat. Nam Paduvan நம்பாடுவான் followed this vrat on every Ekadashi day for twelve years by not consuming food or water and by staying awake at night. He concluded his observance by singing Thirupalliezhuchi திருப்பள்ளியெழுச்சி for Perumal and Thayar at the temple entrance in the last quarter of the night. In those days, not everyone was allowed inside the temple. So, Sri நம்பாடுவான்  Nam Paduvan  went up to the point where everyone was allowed, and by standing at that place, respecting the rules of those days, he sang the glories of Perumal and Thayar.  He was noted for concluding his compositions in the ancient Kaisika Pun, believed to be the origin of the Bhupaalam raga. Pun is another term for raga.

On the twelfth year, during a Sukla Paksha Ekadashi in the month of Vrischika (mid-Nov to mid-Dec), Nam Paduvan நம்பாடுவான் was intercepted in an orchard by a powerful Pichasa பிசாசு (Brahmma Rakshas பிரம்ம ராக்ஷஸ்), who intended to kill and consume him after offering his blood to the Celestials.

The Power of Promise: Despite his extreme weakness, Nam Paduvan நம்பாடுவான்  was not distressed by the prospect of death, as he viewed it as the moment of permanent union with Perumal.

Most people would have felt depressed if they had been in Sri நம்பாடுவான் Nam Paduvan’s shoes. They would have even lost faith and would have felt that Perumal had abandoned them, but Sri நம்பாடுவான்  Nam Paduvan felt very happy. He felt happy at the prospect that his life was going to end very soon! He knew that the moment his life ended, he would reach the lotus feet of Perumal.  In the first thiruvaimozhi, Sri Nammazhwar sings,

ஒடுங்க அவன் கண் ஒடுங்கலும் எல்லாம்

விடும் பின்னும் ஆக்கை விடும் பொழுது எண்ணே

That is, a prapannan must yearn for that day when our body would fall like a bridegroom waiting to get married, because on that day when we are freed from our body, we are permanently united with Perumal. This is for celebrating the thirunakshatram of our acharyan, because with each passing year, our acharyans are closer to attaining the lotus feet of Perumal.

However, Nampaduvan நம்பாடுவான் was worried about leaving his twelve-year vow incomplete. He pleaded with the Pichasa for permission to complete his final Thirupalliezhuchi திருப்பள்ளியெழுச்சி at the temple, promising to return immediately after to become the demon's food.

To convince the sceptical Pichasa பிசாசு of his honesty, Nam Paduvan நம்பாடுவான் took a series of eighteen powerful vows, swearing that if he failed to return, he would fall into the specific hells reserved for the most grievous sinners. These included various hells reserved for:

• Those who renege on a promise/loan.
• Those who abandon their wives for others. There is a Peria Thirumozhi Pasuram in which Sri Thirumangai Azhwar explains that those who abandon their wives with fragrant hair (the wives hair is so fragrant that bees buzz around her) and go after the neighbour's wives and property (வம்பு (bee) உலாம் கூந்தல் மனைவியைத் துறந்து) are lassoed by the Yama kinkaraas and taken to a special hell, where they are asked harshly to embrace red-hot copper statues of women as punishment for their sins (நமன் தமர் பற்றி எற்றி வைத்து* எரி எழுகின்ற செம்பினால் இயன்ற பாவையை*  பாவீ ! தழுவு). The sinners are given a special body called Yaathana Sareeram in hell so that the sinner does not die even when severely tortured.

வம்பு உலாம் கூந்தல் மனைவியைத் துறந்து*  பிறர் பொருள் தாரம் என்று இவற்றை*

நம்பினார் இறந்தால்*  நமன் தமர் பற்றி எற்றி வைத்து*

எரி எழுகின்ற செம்பினால் இயன்ற பாவையை*  பாவீ ! தழுவு என மொழிவதற்கு அஞ்சி*

நம்பனே! வந்து உன் திருவடி அடைந்தேன்*  நைமிசாரணியத்துள் எந்தாய்!

• Those who serve sub-standard food to guests while keeping the best for themselves.
• Those who break promises to donate land or funds.
• Those who break promises of marriage made to a maiden.
• Those people who promise to give their daughter’s hand in marriage and then change their mind after finding another financially better suitor for their daughter.
• Those who eat food at other people’s homes and then talk ill about their host.
• Those who eat food without taking a bath on Shasti, Ashtami, Chaturdashi and Amavasya tithi.
• Those who are partial to one of their two wives.
• Those who covet their friend's, guru's, or king's wife.
• Those who tease a thirsty cow by not allowing it to drink water.
• Those who leave their wife behind to make money
• Those who murder a brahmin.
• Those who consume intoxicating substances like liquor/narcotics
• Those who steal other people’s property
• Those who pretend to follow the vrata. A vrata is a religious vow, observance, or ascetic discipline. Pretending to follow a vow (hypocrisy, or Dambha) while secretly transgressing is considered a severe moral failure.
• Nampaduvan நம்பாடுவான் vowed that he would end up in that hell reserved for those people who, instead of worshipping the Supreme Lord Vasudevan, our sole protector, go after other deities.

As soon as Nampaduvan நம்பாடுவான் made this vow, the Brahmma Rakshas பிரம்ம ராக்ஷஸ் became cautious. The Brahmma Rakshas பிரம்ம ராக்ஷஸ் understood that Nampaduvan நம்பாடுவான் was not an ordinary person, but a great devotee. The Brahmma Rakshas பிரம்ம ராக்ஷஸ் was curious and wished to know if Nampaduvan நம்பாடுவான் was aware that Lord Sriman Narayanan is the Supreme Paramatman. The Brahmma Rakshash's பிரம்ம ராக்ஷஸ்’s query was answered by Nampaduvan's நம்பாடுவான்‘s last vow. Nampaduvan நம்பாடுவான் vowed that if he did not return, he would go to that circle of hell reserved for those people who think that there are many deities like the Navagraha Devatas, the Rudras, the Adityas, et al, and Narayanan too is just a deity like them. A person who does not realise the supremacy of Lord Narayanan and mistakenly believes that He too is one among the 33 crores of devas is thrown into a special hell.

The Supremacy of Sriman Narayanan: A Philosophical Consensus

The narrative hinges on the concept of Para Tattvam, the ultimate reality.

The core points established by Nampaduvan's நம்பாடுவான்‘s vow are:

• Lord Narayanan as the Sole Protector (Rakshaka): Worship directed toward any deity without understanding that Lord Narayanan is the antaryami of that deity leads to hell (Naraka).
• Antarayami (Inner Controller) Principle: All other deities (Devatas), including the Navagrahas, Rudras, and Adityas, are not independent. Any wishes or boons they grant are ultimately facilitated by their Antarayami (Inner Controller), identified as Sriman Narayanan Himself. This establishes His ultimate control over all divine functions.
• Philosophical Agreement: The Brahmma Rakshash பிரம்ம ராக்ஷஸ் knew that despite the differences in their approaches to reality, the major philosophical schools of Hinduism—Advaita (non-dualism, exemplified by Adi Shankaracharya), Dwaita (dualism, by Madhwacharya), and Vishishtadwaita (qualified non-dualism, by Ramanuja)—all unanimously agree on the supremacy of Lord Sriman Narayanan as the Supreme Paramatman (Ultimate Soul). In his Gita Bashya, Sri Adisankaracharya has identified Lord Krishna as the Ultimate Dispenser of Boons: A Study of Bhagavad Gita (Chapter 7, Verse 22). The verse in question, Bhagavad Gita 7.22, according to Sri Adi Sankaracharya, is one of the most significant statements made by Lord Krishna regarding the nature of worship, faith, and the hierarchy of divine power.

The Sanskrit text of the verse is:

स तया श्रद्धया युक्तस्तस्याराधनमीहते ।

लभते च तत: कामान्मयैव विहितान्हि तान् ॥ २२ ॥

Translation (The Statement of Lord Krishna) from Sri Adi Sankaracharya’s Bashya: Endowed with that faith, he endeavours to worship a particular celestial being (Devata) for his wish-fulfilment, but in actuality, those benefits are granted by Me alone. Instead of coming directly to me, he gets the boons by submitting his wishes to other deities, who are like brokers.

• The Ultimate Transgression: Nampaduvan's நம்பாடுவான்‘s final, severe vow highlights the most serious spiritual mistake: equating Narayanan with the 33 crores of Deities, thereby failing to recognise His unique and superior status as the Paramatman who indwells all others.

Impressed by the devotee's knowledge and the extreme gravity of the final two curses he invoked upon himself, the Pichasa finally agreed to release Nam Paduvan on his solemn promise.

Nampaduvan's நம்பாடுவான்’s Vow and Divine Encounter

Nampaduvan நம்பாடுவான் travelled to the Thirukurungudi temple knowing it was his last day, as he was honour-bound to fulfil a promise to become the prey of a Brahmma Rakshas பிரம்ம ராக்ஷஸ் residing in the orchard. He sang an eulogy for Perumal in Tamil, stressing that sincere sentiment matters more than language.

On his way back to the orchard, Nampaduvan நம்பாடுவான் was intercepted by an old man who urged him to break his promise to save his life. Nampaduvan நம்பாடுவான் refused, stating that uttering untruths was against his nature, especially since the Pishasha had allowed him to complete his vrat. The old man, who was Lord Sriman Narayanan (Perumal) in disguise, blessed Nampaduvan நம்பாடுவான் for his purity and honesty before allowing him to proceed, thus ensuring the Brahmma Rakshas's பிரம்ம ராக்ஷஸ்’s liberation from its cursed existence.

The Transfer of Merit and Redemption

The Brahmma Rakshas பிரம்ம ராக்ஷஸ், surprised by Nampaduvan's நம்பாடுவான்’s return, no longer desired to eat him but sought spiritual merit instead. It pleaded for Nampaduvan நம்பாடுவான் to assign the merit earned from his singing that day, which Nampaduvan நம்பாடுவான் initially refused, stating their agreement was solely about him becoming prey.

After the Pishasha fell at his feet, performing saranagathi (seeking refuge). Nampaduvan நம்பாடுவான்  knew that refuge must be granted to those who seek the same and hence, agreed to the Pishasha’s request. He also inquired about the Rakshasha's past.

The Brahmma Rakshas பிரம்ம ராக்ஷஸ் revealed that in an earlier birth, he was a brahmin named Soma Sarma, a Brahmin of the Charaka Gothram.  Soma Sarma performed yagams with the main intent of accumulating wealth, and since he misused the rituals and died before completing a yagam, he became a Brahmma Rakshas பிரம்ம ராக்ஷஸ்

Nampaduvanநம்பாடுவான், recognising the deep plea for salvation, transferred the merit he earned for singing the final verse of the Kaisika Pun that day. Instantly, the Brahmma Rakshas பிரம்ம ராக்ஷஸ் turned back into Soma Sarma, a Brahmin, freed from his curse. Both Nampaduvan நம்பாடுவான் and the redeemed Soma Sarma later attained moksha (salvation).

The Narrative of Nampaduvan நம்பாடுவான் and the Kaisika Puranam

This narrative recounts the devotion of Nampaduvan நம்பாடுவான், a Chandala சண்டாளா, and the salvation of a cursed Brahmin, Soma Sarma (the Brahmma Rakshas பிரம்ம ராக்ஷஸ்), emphasising the supremacy of devotion over caste.

Key Message and Legacy

The central message of the anecdote is that a devotee is worshippable, and non-devotees are asuras, irrespective of their social status or birth. Nampaduvan நம்பாடுவான், a Chandala சண்டாளா, saved Soma Sarma, a Brahmin cursed to be a Rakshas, highlighting that devotion and truthfulness transcend caste.

As phala shruthi (the promised benefit of listening), Lord Varaha Perumal promised good gathi சத் கதி(destination/salvation) and the preservation of the right path for those who listen to this narrative with devotion.

To this day, the story is dramatically re-enacted at the Thirukurungudi temple on Kaisika Ekadashi by three actors, all of whom observe a strict month-long vrat. The significance of the Kaisika Pun is further underscored by the fact that Sri Parasara Bhattar attained mukthi immediately after reciting his commentary on it before Lord Ranganatha.