Deivathin Kural Series - 137

Om Namah Sivaya.
Deivathin Kural # 137 of 15 Jan 2007.
1. To-day's title is 'Muruganin Vada Nattu Avataram', ie., 'Muruga's Incarnation in North India', occuring in pages 614 to 628, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. Born in Seerkazhi, Kumara Swami won over the Jains of those days, in South India. The same Kumara Swami, was born in North India, in Prayag, when Bhuddhism was in ascendency. His name was 'Kumarila Bhattar'. The Kumara connection is in the name also!
3. At that time, there was a movement, within Hinduism, known as Karma Meemamsakars or Poorva Meemamsakars. They used to profess:- "Set aside Bhakthi and Gnanam. We have the delineated duties as per the Vedas. To do that itself is enough. To do analysis of 'why' is not required." They found that just by doing the duties, as per the Vedas, was providing individual satisfaction and collective well being. So they felt that there is no need to bring in the element of Easwara in contention, at all. When there is wholesomeness in Action, why consider the aspect of the inanimate Atma, which anyhow is not bounden by Karma? Then why bother about, Self Analysis and Gnana Vichara? Why leave Karma for the sake of Gnana? So they were anti-Bhakthi Marga and anti-Gnana Marga, both! In Meemamsa, there were three types. 'Bhatta Madam', was one of them established by Kumarila Bhatta himself. His establishing a Religion by his name comes later. Let us see as to what happened before that.
4. With the total conviction that, Veda Adyayanam, Yagas and Yagnas, can and will do most sufficiently, he was doing his, 'Karma Anushtana', quite happily. Those days, Buddhist's influence and belief was expanding very aggressively all over the country. They were against all that Vaidik Relegion preached and practised. Kumarila Bhattar wanted to know fully, the principles and practices of the Buddhism. He had no doubt in the effectiveness of the Karma Marga. Neither was he prepared to give up his beliefs and practices. He first wanted to know fully, whatever Buddhism had to offer. Then only he could know as to whether, Buddhism was better or not. Then if need be, it could be objected, opposed and won over.
5. At the level of his true self as Subrahmanya, He need not have taken pains to learn about anything. He could have known without trying. But that would not serve the purpose of coming down as a human as an Avatara.
It is the Human beings themselves who have to be raised to, think, analyse, evaluate and move towards perfection. Otherwise, He as a God will have to come again and again, to tell the Human beings, what to do and what to think! If that was to be so, what is the purpose of creation?
Using His divine powers He could, destroy every thing and keep quiet after that. If Adharmam was intolerable, God is under compulsion to use his super human powers, as Krishna did, in Dwapara Yuga. Other occassions, God comes down amongst ourselves, only as a Human being, with human powers, of a very high calibre indeed.
6. Thus Kumarila Bhattar decided to learn and master, whatever Buddhism had to offer. Buddhists would teach their secrets only to their ardent followers. They would not let a Brahmin, that too, a practicing Brahmin come anywhere near a Vihara. To be acceptable, Kumarila Bhattar did a great sacrifice. He assumed a false role. He claimed himself to be a Buddhist. He kept his Karma Anushtana a secret. He behaved and enacted the role to perfection. He was the best student in the Vihara. Somehow a finger of suspicion was raised against him. He was investigated and his antecedents found out. They decided that he should be punished. If he was a dullard, he could have been shown the door. But he was a brilliant student, who had learnt everything. They decided to kill him! Their principle of, 'Ahimsa paramo dharma :', was let go by default. He was pushed out of the seventh floor of the Vihara, by deceit!
7. Kumarila Bhatta was not surprised. He knew what was coming. While falling, his only thought was, 'If Veda is beyond doubt, I should not be injured even after this fall.' He was not injured! No fracture of the bones! He was partially damaged in the eye. He got slightly annoyed at the Vedas. He heard a voice telling him, that it was only due to his own lack of total trust, that he was injured in the eye. "Vedo rakshathi rakshitaha. Instead of the thought, 'If Veda is beyond doubt', it should have been, 'I will be protected by Vedas!'. His belief in the Vedas was redoubled. He established the Bhatta Religion and actively started opposing the Buddhism. Since He knew his own religion and the opponents', he could win over them 'hands down'.
8. You might have read in the history books that, 'Adi Sankara defeated the Buddhists and drove them out of India'. That is not true. It is an exaggeration. I am saying so myself, despite carrying His name. Those who have read His Bhashyas, will note that, Sankara roundly criticised these Vaidik Meemamsakars and another Vedik branch of Sankhyas, only. In His writings, we will see that, He has taken more pains to criticise the Meemamsakars and Sankhyas and criticism of Buddhists is hardly one percent! This is because, Kumarila Bhattar had defeated and trounced the Buddhists, already!
9. This may lead to some confusion. I said Kumarila Bhattar is Subrahmanya Avatara. He had already trounced the Buddhism, which was anti-Vaidik. Then I am saying that Adi Sankara, had countered Kumarila Bhatta's Meemamsakam! " Was Acharyal Adi Sankara, against Buddhism,which had nothing to do with Vaidk Karma Anushtanam or Meemamsakam, which was all for Vaidik Karma Anushtanam? ", you may wonder.
10. Acharyal was not against either! For Adwaitam, nothing is objectionable. All other view points are, included in Adwaitam! It goes step by step, covering, Ahimsa, Karma, Bakthi, Gnanam. Ahimsa and Jeeva Karunyam are essential, to start with. It goes on to the next step of Karma Anushtanam, as essential. Then elevates the Sadhaka to Bakthi marga. Finally Gnana. Karma is important in the early stages for cleansing of minds. In the end. Gnana is the only important thing. All Karma stops there. Acharyal took people to task by challenging, only when they stopped in the early steps of the ladder. When people had confusion and stopped at the lower levels of the steps, and thought that to be the 'be-all and end-all', He took pains to disprove them. Ahimsa < Jeeva-Karunyam < Karma Anushtana < Bakthi < Gnanam < Adwaitam. The earlier steps become ignorable, only when the Sadhak, reaches subsequent steps. When you stopped by the way side, He intervened and exhorted you to proceed further.
11. Everyone is not born at the same level of refinement and polish. One medicine cannot be prescribed for all patients. Each Sadhaka will need to take the path as suitable to his or her level of advancement already made. Buddha did realise himself that, desire is the root cause of all evils. When it came to practice as a religion, Buddhism had the same prescription for all ills that, was one common panacea, which was actually a placebo. For the common man, who could not bring in even a small fraction of Brhma Gnana to understanding, they were uniformly talking about, Maya, Sunyata and Nirvanam, to the utter neglect of minimum discipline of Karma Anushtana, which was quite objectionable. This defeat of Buddhism had already been achived by Kumarila Bhattar. Adi Sankara comes into the picture, now to pick holes in Kumarila Bhattar's logic! Buddhists had said, 'No Swami. No Karma.' Meemamsakars said, 'No Swami. Only Karma.' Adi Sankara's Adwaitam said, 'Yes for Swami. Yes for Karma, till Gnana. Then no more Karma. No seperate Swami.'
12. Before Lord Parameswara came as Adi Sankara, Subrahmanya had taken Avatara as Kumarila Bhatta and done half of Parameswara's purpose, by countering Buddhism. Acharyal continued on his Digvijayam from Kasi. His aim was to meet Kumarila Bhattar and turn him and his followers to Adwaita. At that time, Kumarila Bhattar was scrificing his body by the process of incinerating in the slow but intense fire of rice-husk. Why should he give up his life like that? 'Dushagni Pravesam' it was called. A very torturous method of self punishment, as expiation for the crime of duping his Buddhist Guru. He had come to this decision after carefully referring to many rule books. Had we got such a book, we would have possibly consigned the book to the fire. Kumarila Bhattar was happy that he had an opportunity to atone for the sin of, 'Guru Droha'! Not even real Guru Droha! He had become a student with an ulterior motive!
13. He, who had done path-breaking work in countering the tsunami of the spread of Buddhism and re-established, Veda Karma Anushtana, with a huge following; was courageously sacrificing his being in the fire of rice-husk. Adi Sankara, who was coming to meet him anyhow, was shocked. He came to him running. By Acharya's Darshan, Kumarila was relieved of the intensity of the heat. With the Nector of His Darshan, Acharyal gave Him Tattva Upadesa Amirtha. Till now I was telling you a story. Now I am going to give you some, 'Tathvam'. (Taththuvam in Tamil, Thathvam in Sanskrit, as a word, means, 'that - you'. What you see as other than you is also you. The word for 'principled stand, itself means intrinsically, 'adwaitam' meaning no-second or non-duality or oneness!)
(To be Continued.)
Sambhomahadeva.

Deivathin Kural Series - 136

Om Namah Sivaya.
Deivathin Kural # 136 of 14 Jan 2007.
1. To-day's title is 'Muruganin Tamizh Nattu Avataram', ie., 'Muruga's Incarnation in Tamil Nadu', occuring in pages 609 to 613, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. Some people now-a-days, have much trust in modern ideas and concepts. For that sake, one should not try to twist the truth about the past. Those who like modern ideas, let them have it. But it should not be falsely implied as the opinion of some greats of the past. One such idea is that, 'Murugan is not a God of 'Religion of Veda', but is purely a Tamil God.' Nothing can be farther from the truth.
3. The book of Sanga period, Thiru Murugarruppadai by Nakkirar, says clearly that, Murugan of Thiru Param Kunram, is the God revered by Brahmins who do Yagas,( that is, offer their oblations through the Fire of Homam). Homam in Tamil is Velvi. Gnana Sambandar, who is the Muruga Avatara, claims that, he came in to being, to protect and nourish Velvi. He accuses people who follow the religion, 'Samana' with the following words:-
'Veda velviai nindanai seiduzhal.....'(meaning 'those who go about decrying condut of Vedas) and 'Marai vazhakkam illa mahappaaviyar'....(meaning 'those sinners who are not used to the Vedas').
4. Sambandar is Muruga Avataram, who came amongst our midst for the main purpose of re-establishing Vaidika Dharma, when the Jaina, Samana and Bhudda religions were on an ascendancy. As a very small baby, he cried of hunger, looking at the divine couple of Parvathy-Parameswara. The Mother of the whole universe, picked up the baby and breast fed him, not only to satisfy the hunger, but also to directly satisfy his hunger for Gnana. This is the direct proof of his being none other than, Her own child! His aim in life was to sustain and protect Brhmanyam, that is Vaidika Dharmam. He defeated his opponents, with the song which commences with the line, "Vazhga Andanar" meaning, 'long live brahmins'.Let me tell you his story.
5. He defeated the Samana intellectuals in public debates. Moreover, he got the Pandya King relieved of his disease by the power of the sacred ashes of Thiruneer. All that was not enough to fully convince the King and Samana religioninsts of their rout. The King was still under the influence of the Samanas. Finally it was agreed that the deciding test would be, 'Anal vaadam and Punal vaadam', ie., 'Test of Fire' and 'Test of Water', respectively. They were possibly expecting to win by some miracle. In 'Anal vaadam', the agreement was that each side will write some principle of theirs in a 'olai-chuvadi' each, and put it in the fire. Which ever chuvadi remained untouched by the fire, will be accepted as the winner! In 'Punal vaadam', the agreement was that, either side will write their most sacred Mantra or Tenet in 'Olai-chuvadi' again and place it in the river Vaigai. Whichever chuvadi is washed away in the flow will be considered to have lost the 'arguement'. Whichever chuvadi, moves against the current of water, will be declared the winner.
6. In the 'anal vaadam', Sambanda Swamigal won. Then it was, 'punal vaadam'. The Samana / Jains, wrote, 'Vipra Kshayam', meaning, 'distruction to Brahmins'. The chuvadi was washed away and lost. Then Sambandar wrote a song from Thevaram. The chuvadi swam majestically against the current! A Minister of the Pandya Kingdom by the name of 'Kulachiraiyar', rode a horse on the banks of the river, to keep track of it. Then Sambandar sang a 'padigam' and stopped it. The place where Kulachiraiyar retrieved the chuvadi, is still known as, 'Thiru Vedagam', meaning, 'Thiru+Veda+Agam or Thiru+Edu+ Agam'. Either way it means that, it is the place of Vedas or where the Chuvadi Edu was recovered. This was the clincher for Sambanda Murthy Swamigal! What had he written in it?
7. "Vazhga Andanar..", starts that song of Thevaram, meaning, 'Long live Brahmins". 'For Vedas to live, for Brhmanyam to live, it is essential that Brahmins should live', was Sambanda Swamigal's conviction. To see to it was the aim of his coming in to being. He declared so by this action of his. Some people may want the opposite, 'Vipra Kshayam' even these days. But you cannot object to the fact that, Sambandar believed that 'Brahmins should live and flourish'!
8. OK. Will a great man wish for only some set of people to thrive, just because their only job is to chant the Vedas and conduct Yagnas? Can he be so parochial? Shouldn't a Mahan have a wider vision? Gnana Sambandar, finishes the song with the words, 'vaiagamum thuyar theergave'. 'Lokha : samastha : sukhino bhavanthu', is the sentiment, which has come in the Tamil Child's words so gracefully. 'Vaiyagam', includes all animate and inanimate things of the world! 'If 'vaiagam', automatically includes brahmins too, then why the special mention in the beginning?', can be your next question. 'Is it because, Sambandar belonged to the Brahmin caste? It does not behove of his high status', can be your next comment!
9. His aim was, 'loka kshemam' only. For that, the means is veda yagnas only. That is why, he has given the first place to them and not due to partiality. Listen to the first two lines of the song, available even now, in Thevaram!
"Vazhga andanar vanavar aaninam
(long live the brahmins, deities and cows)
Veezhga than punal Vendanum onguga"
(let the rains fall, let the King be great)
10. When you give 'aahuthi', to the Devas or the elements, in Yagnas, then only there will be rains. Only then there will be good harvests. Then only, there will be plenty. The King will thrive, because people's welfare will be catered for. The 'Aaninam' or cows are specially mentioned. Though all cattle are included in Aaninam, cows give milk from which, we get ghee, used in Yagas. Not only that, the cows provide us the eco-friendly, source of fire, 'dried cow dung cakes', for the Yagna fire! The Best wishes are meant for those Brahmins, who are conducting the Veda Ygnas, for the welfare of the humanity and not for those brahmins, not doing their duties! I am also not talking on their behalf.
11. He finishes his song with these two lines:-
"Aazhga theeyadellam! Aran namame soozhga!
(let all evil be suppressed! let the name of Hara envelop all)
Vaiyagamum thuyar theergave."
(let the world be rid of sadness!)
12. The Veda system, is like a big river. As the river has many ghats, the Veda has, Saivam, Saktham, Vaishnavam and many approaches. Amongst them, Sambandar came in to being for the upliftment of 'Saivath Thurai', says Sekkizhar. So, when Veda Dharmam is flourishing, everywhere there should be chanting of Haran Namam, 'Om Namah Sivaya, Sivaya Namaha, Siva, Siva, Hara, Hara and so on.' This will lead to the welfare of not only, one caste, but all Hindus. Not only Hindus, but all Indians. Not only Indians, but the whole world. Vaiagamum thuyar theergave!
13. It is these best wishes for universal well being, that is expressed in the two lines chanted by all Hindus, all over the world, at the end of their prayers every day:-
"Lokhas samasthas sukhino bhavanthu. Sarve Janah sukhino bhavanthu." Meaning. 'Let all the worlds be happy. Let all People be happy!' Being a God Himself, being Subrahmanyam, Himself, He was born as, Thiru Gnana Sambandar, to re-establish Veda Dharma, in the South India. I will tell you about His Avatara, in North India. (That will be in the next e-mail.)
Sambhomahadeva.

Deivathin Kural Series - 135

Om Namah Sivaya.
Deivathin Kural # 135 of 13 Jan 2007.
1. To-day's title is 'Veda Neriyai Vazhvippavan', ie., 'The One who Maintains Veda Traditions', occuring in pages 603 to 608, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. Skanda Maha Puranam is the biggest of the 18 Puranas. It has slokas numbering approximately 1 & 1/2 lacs. In the whole world, it is the biggest epic. In addition to Skandam, Valmiki's Ramayana and Kalidasa's Kumara Sambhavam, talk about Subrahmanya, in glowing tribute. Many of the old Kings of India, used to add 'Kumara' as a prefix or suffix, to their names, which over the years, got corrupted to, 'Kunwar' or 'Kanwar'. In many of the old gold coins, Kumara Swami is seen etched, seated on a Peacock. In North West Frontier Province, that is now in Pakisthan, The coins of Kushaner Dynasty have Kumaraswami's imprint. Many kingly families used to have, 'Brhmanya Kumara' as the Diety of their lineage. This was because, Kumara was revered as the Deva Senapathy or Military Leader of Devas.
3. In Tamil Nadu, the Pallava Kingdom had Kancheepuram as their Capital. The Kings of Pallavas have done great service to Vedas and Sanskrit. They were foremost devotees of Vishnu and Shiva. In the Stones around the Temples, they have inscribed much information for future generations. They are known as Sasanams. In them they have described themselves as, 'Parama Maheswaras / Bhagavathas and or Parama Brhmanyas. The last two words, 'Parama Brhmanyas', means that they took much pride in calling themselves, 'Subrhmanya Devotees'!
4. He is the God revered in the fore most portions of the Vedas. In Rig Veda Pancha Suthra, there is mention of, 'thagappan swami', or Daddy's Swami. In one of the Veda Suktha, while praising Siva, there is a mention of, 'the father who revers the Kumara'. There is mention of Kumara Swami as Skanda or Vishaka, in Santhokya Upanishad, Panini's Vyakarana, and Patanjali's Bhashyam to that (Vyakarana or Book of Grammer by Panini). In Bhodayana Dharma Suthra, there is mention of a Tharpanam to be done daily, in which Skanda and His Parivara, is included.
5. These things should be told to Tamilians and whosoever have love for that language. He is considered as the 'Adhishtana Deivam' for the Tamils. It is a Tamil pride to call Him as 'Muruga' with flowing love. He is the special beloved God of the Kurinji Land. The oldest of the old Tamil Literature, Tholkappiyam, says of Him, 'Seyon meya mai varai ulagamum'. The 'Aru Padai Veedugal', (ie., six battle locations), are located in Tamil Nadu. He is the creator of Tamil. He has been one of the 'Sanga Pulavar' or 'Bards of the Board'. He has given the Tamil Grammer to Agasthyar. In the First Sanga Kalam, Nakkirar has sung the devotional Thirumurugarruppadai, in praise of Muruga. Many thousands have attained 'Nirvana', by reading that. (We in the Matam had got this book printed specially, on a Visakam Star in the month of Vaikasi, with Vinayagar Agaval and distributed it to devotees. To those devotees who were ready to read it and get it by-heart, by the next Vinayaka Chathurthi!) To take a 'Kavadi' full of 'Pooja Dravyani', such as, Vibhuthi, Kumkumam, Sandal Paste, Camphor, Agarbathis, coconut, plantain etc and carry it on ones shoulders, to the Murugan Temple, with fanfare, walking the distance from the village to the Temple on bare feet, at the end of a period of abnegation and sacrifice, as a 'Vratham', is a typical Tamil tradition, which is still in vogue. Kruttika vratham and shashti upavasam, are Tamil Nadu specials.
6. By all this, we emphasise the point that Murugan is 'Tamizhth Deivam'. Now-a-days, there are people who have a special taste in maintaining that, the Tamil Religion is different and Vaidik Religion is something else! This is a mischief created by the Britishers, while in power in India, to create disunity in people's minds, in the name of Research and Analysis and further nourished and re-invoked now-a-days, by some vested interests. My opinion is that, Veda Dharmam has always been Tamizh Dharmam! But I am not belabouring on that issue either. I am only saying that, if you consider Kumaraswami as a God and call Him Tamizh Deivam, it does not mean that He was not known or accepted inside and or outside Tamil Nadu; nor that He was a later day invention. When we consider the fact that, He was revered during the periods of Rig Veda, Ramayana, Puranas, Gupta Dynasty, Pallava Dynasty; and has the six important Temples, in Thirupparang Kunram and Pazhamudir Solai, (both near Madurai; Thiruchendur, Swami Malai(Thiruveragam), Thiruvavinankudi(Pazhani), and Thiruththani; you will agree that, though an all India God for all times; He is seen especially as Tamizh Deivam in this part of the country.
7. 'Su Brhmanyar' is the Swami, specially meant for the expansion of 'Brhmanyam' or Vaidik behaviour. The very name is indicative of the purpose of His creation. The important part Veda, is Velvi or Yagam. For velvi, the most important thing is the fire or Agni. Out of all forms of God, Subrahmanyar is the form of fire. He is directly connected to the Five elements of, Fire, Air, Space, Water and Earth. He came as six sparks of Fire, from the Space of Siva. He was carried by Air and Agni, to the Water of Saravana Poigai. There He became Shanmuga. Then He took up residence in all high raise hillocks of the Earth! Though He is Brhmam and directly related or connected to all the five elements thus, He is intensely of the Agni swaroopa. Amara Kosam, while listing His names, says:-
"Senanee : Agni : Bhu Guha :",
meaning, soldier, fire born and Guha. He is the deity in the cave of everyone's heart, as Guha. He is the Deva Senapathy. He is Fire born and the form of Fire itself. Automatically, He is sustainer and protector of the Fire and Yaga of Vedas! Whenever, the Vaidik Dharma had deteriorated or was threatened, He has come down amongst us as Avatara Purusha. In Tamil Nadu, He took birth as Thiru Gnana Sambandar. In the North, He came as Kumarila Bhatta.
8. Lord Subrahmanya, took Avatara as Thirugnana Sambandar, in Tamil Nadu. The Saiva Siddhanthis consider it an Insult to think of Siva or Muruga, to take birth as an Avatara. The word Avatara itself means a 'come down!' In addition, they hold the view that, 'garba vasam' or stay of nine months in the uterus, unacceptable. They say, "Only Vishnu takes Avatara. Our Sivaperuman is a 'pirava yakkai'." But for Adwaitins, all Gods are one. They not only consider that it is no insult to Gods to come down to the Earth as Avatara, but they will tell the objectionist, that he is also the same Brhmam only! - 'neeyum brhmam dan appa!'. To protect the erring humanity, the sinless God, comes amongst them as one of them, out of His infinite grace and love. To say so or to think so, is adding to His Glory and is not an insult, I feel. There can be no greater devotee of Muruga than Arunagiri Nathar. He tells Muruga, in Thruppugazh, 'urai pugaliyooril anru varuvone'. Pugaliyoor is Seerkazhi. Thiru Gnana Sambanda Moorthy came down amongst us in Seerkazhi.
9. Why was the Avatara necessitated? Sekkizhar answers this question by saying, "Veda neri thazhaiththonga", meaning, 'so as to revive Vedik Dharma'. Gnana Sambandar defeated the Samana scholors in arguments and re-established the Brhmanyam. In the Thevaram, considered to be 'Tamil Veda', he claims himself to be, 'Nan marai Gnana Sambandan'. 'Nan Marai', means the four vedas. 'To sustain, redeem, replenish, rehabilitate, refurbish, re-enable, and reinforce, the Vedas and Vaidik activities of Yagas, has always been the Deva Senapathy's duties!', says, Nakkirar in Thiru Murugarruppadai.
10. The oldest of Tamil literature, is Pathuppattu or 'the ten songs'. This Thiru Murugarruppadai, is the first amongst those ten. It describes how, starting from the Kuravas or Gypsies, all castes and creeds, revered Subrahmanya. In it, Nakkirar describes as to how, each of the six faces of 'Aaru Mugan', had their special jobs. He says:-
"...................................................oru mugam
mandira vidiyin marabuli vazha adhu
andanar velvi orkkum me." He means thereby, that the task of one of the face was to, superwise, enjoy and protect, conduct of Yagas and Yagnas, as per the rules of such functions, without any errors or deficiencies in the chanting of Mantras.
Sambhomahadeva.

Deivathin Kural Series - 134

Om Namah Sivaya.
Deivathin Kural # 134 of 11 Jan 2007.
1. To-day's title is 'Thanthaiyai Minjiya Thanayan', ie., 'The Son who Excels the Father', occuring in pages 599 to 602, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. The Himalayas may be massive, vast and huge. A grain of mustard is very small. But the mustard grain will have all the parts. You can go on dividing it till you reach the smallest part of it, that is the atom. It cannot be divided further without breaking it. If what is wide spread as all the stars and galaxies, is to be seen as an unitary singular entity, it is the heart center of Siva-Shakthi-Aikyam, from which springs, unconditional Love for the entire existance! Thiru Moolar says,
"anbum sivamum irandu enbar arivilar
(idiots think of Love and God as different)
anbe sivam aavadu aarum arigilar
(no one knows that Love is Siva)
anbe sivam aavadu aarum arindapin
(once people know that Sivam is Love)
anbe sivamai amarndu irundaare."
(they will be love-siva incarnate)
3. Once that 'manas', is known, our mind will not run helter skelter. It will melt in that Love and become Love. Arunagiri Naadar got this 'anuboothi'. Parameswara is Matter or Mass and Ambal is Shakthi or Energy. E = M multiplied by C square, is all playing around with words and numbers. All that is of no use to us. What is important from our point of view is their Love, Grace and Arul. That is their, 'chella pillai, kadaikkutti, chellam, selvan, muththuk kumaran,' Subrahmanya Swami. In Vaideeswaran Kovil, his name itself is, 'Selva Muththu k Kumaran'. The one primordial love, became two, then again became one, to give us the easily accessible Subrahmanya Murthy.
4. He who is the outcome of Siva-Shakthi-Unity, is effulgent, mighty, brilliant and unbeatable. He is a Shakthiman, who came into being, to destroy the monstrous Asuras. His weapon is the Shakthi Vel. But it is not only powerful, but also Gnana Vel. He is also called, 'Gnana Pandithan and Gnana Skandan'. He is the Guru for his father, who is the Guru for the whole universe. So He is Guru's Guru! The One who is referred to as, 'Swami', in Amara Kosam(the Sanskrit Dictionary), teaches His Father, the meaning of Pranava, in 'Swami Malai', on the banks of the River Kaveri. Their, He is lovingly known as, 'Thagappan Swami or Swami Nathan'! (meaning, 'The Son who excelled the Father').
5. He is the pet of the Parents. So the Daddy shows the whole world, that He is a Super Swami. To make it clear to the whole world, that 'He is even superior to Me!', He humbly gets tutored by the Son! He created the Son to prove that The Son would be more powerful than Himself and so, could sort out the Asuras, who had taken the boons from the Father only.
Now the point is proved that, the Son is not only more owerful, He is more Knowledgeable too! It is said that, 'One should look forward to victories in all one's ventures. But from one's Son, we should wish to be defeated!' (Puthraath ichcheth parajyam.) That is, every Father should wish, that his son should be better than himself in every respect. The Father himself becomes the Son. But the Son, is more beautiful, more knowledgeable, more powerful and more brave! And Muruga is.
6. I talked about the beauty or Lavanyam of Kumara. After Manmathan was burnt off, picking up the same sugar-cane bow and flower arrow, Ambal became, Kamakshi! The difference lies in the approach. If Cupid approached with head-weight, She approached Siva with Love and Humility. It is Her this quality that won Him over. Out of that union was born, Kumara. He is Easwara to Easwara; and Manmatha to Manmatha! In Tamil, KaamaveL is Manmatha, SevveL for Muruga. Both have 'veL' as a suffix!
7. Murugan, is a special name for Subrahmanya, in Tamil Nadu. Murugan also means beautiful and ever youthful! It is not only, 'body beautiful' but beauty of Grace! The Paramporul or the primordial, is called, 'Sat-chit-anand'. In this, 'Sat' or Being is Easwara, 'Chit' or Awareness is Shakthi. In so knowing is born 'Ananda' or bliss, that is Kumara! That is why in all Siva Temples, the 'Urchava Murthy', (or the Idol used for ceremoniously taking around the Temple Town), is called 'saha-uma-skandar' ie., Siva with Uma and Skandar. Thus, Subrahmanya alias Kumara, is a child much appreciated by the parents themselves.
8. This is expressed very beautifully by a Kural of Thiruvalluvar,
"eenra pozhuthinum peridu uvakkum
than maganai saanron enak ketta thai". ( ie., when a mother hears that her son is good, she feels greater joy than when she delivered the baby!) If this is the Humbleness and Humility of the Parents, the offspring should always keep in mind, what Avvai p Patti, has said,
"annaiyum pithavum munnari deivam", ( ie., mother and father are the first known Gods!).
Sambhomahadeva.

Deivathin Kural Series - 133

Om Namah Sivaya.
Deivathin Kural # 133 of 10 Jan 2007.
1. To-day's title is 'Siva-Sakthiyin Aikya Sthanam', ie., 'The Center Point of the Unity of Siva-Sakthi', occuring in pages 594 to 598, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. Avvai Patti says, "Annaiyum Pithavum Munnari Deivam", meaning, Mother and Father are the first known Gods. That God is sitting as, 'Ardha Nareeswara', (half female and half male God!). We approach that Ardha Nareeswara, thinking that we have both the Gods as one. But this itself creates some confusion and contradictions. If we want to fall in their feet, one leg is His and one leg Hers. When ever there is more than one, the human mind always starts comparing. Immediately, it leads to problems!
3. For Siva we need to use Bilva leaves for Archana. For Devi, we need Konrai or Iruvatchi flowers! This flower if it falls in His feet, will it be an insult? We want just a glance from the God. The question is, should that glance be from the Left eye or Right eye? From Siva or Sakthi?
4. One poet confounds the confusion. Neelkanda Deekshidar, who was a discendant of Appaia Deekshidar, and who was a Minister in the Pandya Dynasty, in Madurai, is that poet. In his poem known as, 'Ananda Sagara Sthawam', he starts singing the praise of Meenakshi, creates a dispute between Siva and Parvathi. He says, "Amma! What is this? Your husband is very outrageous. He grabs your name and fame! He is said to have got the name as 'Kama Daganar', by burning the God of Love, by one sight. He burnt Cupid, by using the third eye, located in the center of the eye-brows. So His victory is half your victory. But He has taken all credit, for the destruction of Kama. In this atleast, He has half credit. But He has another name as, 'Kaala Kaalan'. He is said to have, kicked Kaalan, with His Leg. Which leg did He use for this action? He used the left leg. That leg is Yours! 100% Yours! How can He take all the credit, for what You did? You did the 'Kaala Samharam' and He has misappropriated the name and fame?!"
5. With poetic licence, he brings home the point, that without Devi's blessings, we cannot hope to win over, lust and infatuation. That we cannot progrees beyond the dichotomy of Life-Death cycle without Her Grace! Neelakanda Deekshidar was a great Devotee of the primordial Parents of the whole Universe, that is, Siva and Parvathi. He does not stop at creating the dispute. In 'Siva Leelarnava', he identifies the place from where the Grace of Ardha Nareeswara, springs. Once we understand this, all the confusion of Life itself, will vanish. What he tells in brief, has to be elaborated, to make it succinctly clear to our minds.
6. We have the tendency to view and analyse anything and everything, by looking at it part by part and by differenciation! We have named Siva as, 'Maadu-oru Pangan'(one part woman), and 'Umai-oru Baagan'(one-side-Uma). We have named Her as, 'Baagam PiriyaL'(never-seperated).
Can we not set aside all seperateness and see them as one entity? If we see them as two bodies, joined as one; then the problem remains as to whose eye is this and whose leg is this and so on.
7. What is indivisible? Atom? Even that is being split, leading to much confrontations, and fear. If we think of God as a intangible, immaterial, subtle and formless; then the problem gets slightly simplified. There has to be center point or the heart of it. Here is where the poet helps us.
8. As the heart is the center of a body, there has to be a center of that heart too. It must be subtler than even an atom. An atom can be seen by spectroscopic analysis. The mind! Not only for Ardha Nareeswarar, whatever the form of the God, go beyond the form. With our mind, when we reach that mind of God whom we are praying to, all problems get solved, in one stroke.
9. As long as we are meditating on a form, such as Parameswara Swaroopam, then our mind is oscillating between His, Jadai, Ganga, third eye, Neela Kant, and so on. But if we are looking to focus on God's mind, our own minds oscillations come to a stand still. Our mind has a hundred crore thoughts. Majority of them will be faulty, confused, hazy, selfish, wishes and desires. But the Mind of the Parents of all worlds and all existance, can only be all unconditional LOVE!!! To take us there, is Kumara Swami, the product of Siva-Sakthi-Unity.
Sambhomahadeva.

Deivathin Kural Series - 132

Om Namah Sivaya.
Deivathin Kural # 132 of 09 Jan 2007.
1. To-day's title is 'Kumaran', ie., 'Son', occuring in pages 590 to 593, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. Arunagiri Nathar was a great devotee of Subrahmanya Swami. He has written Thiruppugazh, which contains thousands of songs, all in praise of Subrahmanya Swami's life and exploits. He has described the Adwaita Anubhava, that he got from Subrahmanya, in 'Kandar Anuboothi'.
3. He has ended all his Thiruppugazh songs with the words, 'PerumaLe'. Generally this word 'perumaL', stands for Maha Vishnu only. Easwaran Koil, is Siva Temple and PerumaL Koil is Vishnu Temple. However, his repeatedly ending all his songs with the words, PerumaLe somehow seems most appropriate.
4. In Tamil Nadu, often this Murugan or Kumaran is also referred as 'Marugan'. The reason for this is that Kumaran is not only Siva-Parvathi's Son but also, Parvathi's brother, MahaVishnu's Son-in law too. So He is Thirumal's maru magan, ie.,son-in law. Thirumal is PerumaL and His Son-in-law too gets the special name of PerumaL. His maternal uncle is also His Father-in-law. So He has the double fame of being the son of Siva and son-in-law of Vishnu.
5. But in North India this relationship is not accepted. There, He is forever a celibate. In some of His Temples in the north, ladies are not permitted! He is not known there as Subrahmanya, but Karthikeya.
6. From Parameswara's third eye, six sparks came out and landed in 'Saravana Poigai', and became six babies. They were cared for by the six Kruttika girls, the constellation of stars of that name. Because of their name, He got the name of Kartikeya. As a child, He is Kumara or Kumaraswami. So in North India, Kumar means only Karthikeya. He is the Son of Parvathi-Parameswara.
7. Down South, the son is 'Pillai' or 'Pillayar' stands for Ganesha.
Shiv-Shakthi, the parents of the entire universe, are parents of Ganesha and Kartikeya. But somehow, Ganesha in North India, does not have this Kumar or Kumara name. Kalidasa wrote a Drama on the birth of Kartikeya, known as Kumara Sambhavam. This phrase 'Kumara Sambhavam', first occurs in Valmiki's Ramayana. In Bala Kanda, Sage Viswamitra, tells Rama Lakshmana, the story of the birth of Skanda. (Bala Kandam, 37th Sargam.) Normally, Valmiki refrains from giving 'Phala Sruthi', after a story. In this case however, as an exception he says that,'Once if you become a devotee of Kumara, the devotee will be endowed with all success and welfare in this world and after death will go to Skanda Loka!This one Sargam of 32 Slokas have been elaborated by Kalidasa, having taken the Title 'Kumara Sambhavam', from the 31st Sloka.
8. Using this word, 'Kumara', Subrahmanya Upasana, came to be called Koumaram, as one of the Six Religions or 'Shan Madam', said to have been re-established by Adi Sankara. To pray to Ganapathy as the God, is Ghanapathyam. Worship of the Sun is called, Souram. Siva worship is Saivam. Shakthi worship is Saktham. To consider Vishnu as the be-all and end-all, is Vaishnavam. To worship Kumara as the supreme divinity, is Koumaram!
9. He is also called, 'Skanda'. The root meaning of this word is, to appear or outcome. As the Lightning comes out of the clouds, He came out of the Siva Jyoti. The Puranam of his birth and exploits, is 'Skandam'.
This was written by Kachchiyappa Sivachariyar, in Kanjeepuram, as 'Kanda Puranam'. Skanda becomes 'Kanda' in Tamil. In South He is famous as the Son-in-law, 'Maruman'. In North He remained as 'The Son'. Let us see more of Him in the ensuing e-mails!
Sambhomahadeva.

Deivathin Kural Series - 131

Om Namah Sivaya.
Deivathin Kural # 131 of 08 Jan 2007.
1. To-day's title is 'Arul Minnal', ie., 'Lightning of Compassion', occuring in pages 586 to 589, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. There is one more proof occuring to me, in support of my contention that, 'Swami' as a name is belonging to Subrahmanya Swami only. You may be aware of some people talking, connecting Subrahmanya with Thiruppathi. There are people who believe that Venkataramana Swami, is Subrahmanya. Venkataramana Swami is also Paramatma, who is all Gods. He is Perumal, Parameswara. That is why, He gets 'Archana' with Bilva leaves, as is normally done to Siva. He is also Ambal or Devi. His 'Abhishekam' is done on Friday and after that, they dress Him up in a Saree! He is all Gods.
3. Another reason for considering Him as Subrahmanya, is the fact that, Subrahmanya's Temples are all mostly located on Hill Tops and Thiruppathi is a Hill Top! The God there is called, 'Balaji'. 'Bala', means Kumara. Bala and Kumara are names for Subrahmanya. There is a water point in Thiruppathi, by the name, 'Kumara Dhara'. Moreover, the 'Theppakkulam' or pond in Thiruppathi, is called, 'Swami Pushkarani'. This sounds yet another reason for holding that, 'Swami' is 'Kumara' and His pond is, 'Swami Pushkarani'. Let us leave this aside.
4. The entire Universe of Jeeva and Jadam; all Animate and Inanimate; all Living and non-Living; are his assets or 'swamk'; and so He is Swami. Let us see as to why, did He get that special name? Why such greatness is attributed to Him?
5. In the Mega or clouds, lightning flashes, only for a short span of time. Within that fraction of a second, it flashes such brilliance and power, as cannot be generated by many electrical power houses. Though visible only for a fraction of a second, it was not non-existing before its appearance. Non-existing cannot come into being! Scientists say that electricity is ever present everywhere. Normally it is not seen. When is it seen? When water becomes water-vapour and roams about in the skys, some portion seperates as negatively charged and some as positively charged. When these come closer by attraction, with a conducting medium inbetween, lightning occurs! When the oppositely charged portions come into contact, the omni-potent, omni-present electricity is seen as lightning! What was not seen, becomes seen, when the seperated reunite with brilliance, with thunder and lightning, with an out-pouring of electricity!
6. This is the Jada-Sakthi, (or Inanimate-Power) of electricity. The basis of this inanimate power, is the Sat-Sakthi / Chit-Sakthi / Gnana-Shakthi / Ananda-Sakthi / Arivu-Sakthi, present everywhere. (Arivu in Tamil is a word not directly translatable into English. It is close to the meaning of the Sanskrit word, Gnana. It is Awareness and Knowledge rolled into one.) That Sat-Chit-Anandam, Being-Aware-Bliss, is everywhere as itself as Param Porul. Then it seperates as Positive and Negative, as Right and Left.
7. This right / left seperation is quite appropriate. In the 'Ardha-Nari-Easwara' kolam, Easwara, is the right side and Ambal is the left side. Instead of Ambal, it could be Vishnu, to form Sankara-Narayana. It is not enough to seperate. It is not enough if the clouds are created, with opposite polarity. What was ONE, the prime ordial One, knowingly seperates into many, is not enough. To bless the so created world, the Right Siva and Left Ambal, have to combine to the beget Subrahmanya holding the lightning like Velayudha. What was Brahmam or Brahmanyam, with no prefix or suffix, becomes the Su-Brahmanyam. It gets the title Swami!
8. The outer lightning, removes the outer darkness, for a short time. Subrahmanyam, is the light of Grace. It can and does remove, inner and outer darkness for ever. No body can withstand its pull. The body dies when electrocuted. The 'ego' just goes, when touched by that Subrahmanyam. We ourselves become, 'Jyoti Swaroopa'. Arunagiri Nathar reveals this great truth in 'Kandar Anuboothi'. The One becomes Two and rejoins to become One, while removing our imagined seperateness!
Sambhomahadeva.

Deivathin Kural Series - 130

Om Namah Sivaya
Deivathin Kural # 130 of 05 Jan 2007.
(Continued from the previous e-mail.)
17. After losing the war of words, Amara Simha, accepted defeat. He had written much in support of Jain philosophy, as much as Adi Sankara had written, on Adwaita and Devotion. Having lost, he felt that whatever he had written earlier, should be destroyed. There are people of truth and integrity, in every religion. Especially amongst Jains, truth, honesty and integrity, were held very high. When the Jains had an argument with Thiru Gnana Sambanda Murthy, they had declared that, if they lose the argument, they will self destruct by sitting on the 'Kazhu Maram'! (Kazhu Maram was a well oiled spire of wood, which pierced through the arse hole and the person died a very painful death.) They lost the argument. Sambanda Murthy willingly exhonerated them. But the Jains were insistant, that they will keep up the vow. That is how particular, they were, in living up to their words!
18. Once his principled stand was disproved, Amara Simha sincerely felt that his books were irrelevant. So he lighted up a big fire and started throwing his 'Suvadis' one by one into the fire, what he had written over the years, with Saraswathi's Anugraha. Acharyal came to know about this. He did not feel happy, even one bit. He came running to Amara Simha. " Oh no! What are you doing? In the world, different opinions will be there. Only when opposing views exist, ones own views can be analysed by comparison and contrast. Whatever be your religion and view point. I have great regards for your vast intellect. You have written your books with much erudition and logic. Let the reality be different. But that is no reason for destroying your writings. There is beauty of presentation and literary merit in your writings. Please do not destroy them by burning," Acharyal pleaded with Amara Simha. Amara Kosam was saved by Acharyal's pleading. All his other books of Jain Religious Siddhanta, had already been burnt off. Thus Amara Kosam was saved for posterity, true to its name of being, 'Amara'.
19. When a book like a dictionary or encyclopedia, is written, the writer should guard against falling prey to parochialism and partiality. Even words of other religions, should be described with absolute objectivity. There should be no discrimination, condemnation, decrying and passing of judgement. He should remain true to words and their meanings. Amara Simha, despite being a Jain, has written this, 'Amara Kosam', with such perfect balance that even to-day, students of Sanskrit, learn it by-heart!
20. 'What? Learn a dictionary by-heart? Is it a Sloka or poem or literary work? How to commit a dictionary to memory?', you may wonder. But Amara Kosam is like a literary piece, full of beautiful poems, easy to commit to memory. Those days all sastras, why only Philosophy and religious books, but, Ayur Veda(medicine and health), Dhanur Veda(Archery), Carpentary, Music, Jyotisha(including Astrlogy) and even dictionary were written in the poetic form only! Reason was, that printing was not known, those days. You could not make as many copies as there were students. To memorise was the 'in thing'. Prose cannot be remembered easily. But a poem, with meter, rhyme and rhythm, can be committed to memory easily!
21. That is the reason that, all Sastras were committed to memory. The more you exercise the brain, more it can be made to memorise and recall. There were great Maha Panditas, who could store and retrieve vast amount of data, much more than and much faster than, modern day computers, with clarity, logic, intelligence and all that with reference to the context! When you have books for ready reference, we have nothing absorbed and learnt in depth! There are more Libraries now. But then there were more walking, living libraries amongst humans! Memorising has the advantage of enabling concentration and mental discipline. When a student spent more time in memorising, he or she was automatically prevented from letting the mind run helter skelter in to matters not related to the subject under study. So accordingly, all Sastras were written in Padhyam(poetry), and not in Gadyam(prose).
22. Amara Simha had written, 'Amara Kosa', in beautiful poetic form. In that while referring to the names of Hindu Gods, he included all other names meant for that particular Devata. Without an iota of indifference or lack of care, he kept listing all the names for that particular deity. If you hear it, it will not sound like a dictionary. It will sound like as though chanting the Sahasranama Archana. Listen to what 'Amaram', says as the meaning for the word, 'Sambu':-
Sambu: Eesa: Pasupathi: Siva: Sooli Maheswara: I
Easwara: Sarva Easana: Chandra Sekhara: II
Bhudesa: Kantaparasu: Giriso Giriso Mruda: I
Mrutyunjaya: Kruttivasa: Pinakee Pramadadip II
23. The way Amara Simha has handled the words, he seems to say it with love. He has placed the words as though adding flowers to a garland!
He has made it easy for the students to memorise. ( The ' : ' at the end of the words may be read as though ending in a 'ha', the Sanskrit Visarga.) When it comes to the word, 'Indira', he literally flows:-
Indira Lokamata Ma Kshiroda-Thanaya Rama
Bhargavi Loka-janani Kshira-sagara-kanyaka
Lakshmi: Padmalaya Padma Kamala Sri: Haripriya...........It goes on more like a Stotra in praise, than a dictionay meaning!
24. Though Amara Simha is so impartial, when it comes to Buddhism, he could not help being slightly sarcastic? He had every reason to be more critical of Hinduism than Buddhism. Not talking about God; and not subscribing to the practice of Yagna, because of cruelty to animals; are two point of views, common to Jains and Buddhists. There are more commonalities too.
25. It is human nature, to ignore our 'janma vairy' (life-time-enemy), who may be living somewhere far away, but be more critical of the next door neighbour! There may not be much enmity, but more intolerance and disapproval. One would be looking forward to opportunities, to put him in his place. Likewise, when it came to give the meaning for the word, 'Buddha', he has not done justice. 'Thathagathar' meaning 'some one who remains steadfast in his mission', is noticeable by its absence. Actually, 'Thathagathar' and 'Sakhya Muni' are attributed to the Jain's Mahaveera, than Buddha. When it comes to Hindu names, he has not shown any prejudice, not even to the extent that Vaishnavites and Saivites within Hindu religion, show each other. So, to commit 'Amaram' to memory by-heart, has been common for, Saiva / Vaishnava students, learning Sanskrit.
26. In 'Amara Kosam', Amara Simha refers to Lord Subrahmanya, as 'Swami', a word not used for any other God! So we have to accept.
'Deva Senapathi: Soora: Swami Gaja-Mukha-Anuja:'.....says 'Amara Kosam'.
Sambhomahadeva.

Deivathin Kural Series - 128

Om Namah Sivaya.
Deivathin Kural # 128 of 02 Jan 2007.
1. To-day's title is 'Ayyappan', occuring in pages 565 to 567, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. The one Paramatma, takes the form of Siva and Narayana. As Siva He is Gnanamoorthy. As Narayana, he nourishes and protects the world. By saying this, we are not differentiating and saying that they are different entities. Neither does it mean that, Narayana is any less in Gnana or that Siva has no organizational power. This division of work is purely for our understanding.
3. Siva is sitting either under the banyan tree or on a snow covered mountain peak. His whole body is smeared with ashes from the cremation grounds. He is wearing the Tiger skin at the hip and His body is covered by the skin of the Elephant. In his head, his hair is matted and rolled in to a pyramid. His form, decoration and residence, are appropriate for a Gnani. His hand is holding the 'Gnana Mudra'. He and the surrounding areas are immersed in the silence of 'Atma Dhyana'. He is the Original Guru, who instructs in 'Atma Gnana'. He himself is the truth of 'Atma Swaroopa'. His is the job of a Gnani, to impart Atma Gnana.
4. To protect the world is the job of a King. So we think of Narayana as the Emperor of Sri Vaikundam. He is wearing yellow silk, Kousthuba Jewels in the chest, garland made of exotic flowers, golden crown with inlaid gems, ear studs. His effulgence is further enhanced, by his wearing the very Mahalakshmi, his consort, on his chest, as a King of Kings.
5. Like the Rishis who give special attention to cleanliness, Siva is fond of bathing. That is why, all over North India, wherever there is a Siva Ling, they hang a 'dhara pathram', over his head, from which, water keeps dripping. Maha Vishnu on the other hand is fond of decorations. So, we decorate Him with gold and silk. That is why it is said,
"Alankarap priyo Vishnu :
Abhishekap priyo Siva :"
6. Easwara's beauty has the pacifying effect on the observer. Sriman Narayana's has the attractive intoxicating effect of, 'vaseekaram'. Both as Sri Rama and Sri Krishna, he had this magnetic pull of universal attraction. When He took the form of Mohini, it is but natural that in the female form, of Maha Vishnu, must have been very very beautiful and thrilling the onlooker's mind and heart! That name 'Mohinee', itself means 'inducing desire'. Lord Parmeswara's heart, which is normally very calm and cool, could become enamoured of the 'Mohinee Rupa' of Narayana, say the Puranas.
7. (This is not to be considered to be a crude union of two males. Remember that, we are not to think of such infinities of power, as confined to the limitations of the human form.) The loving beauty of Narayana and the peace and quietitude of Siva, combined to form another infinity of power and glory and light, That became 'Ayyappa'. This 'Ayyappa', is called, Saasta or Ayyanar and Harihara Putran.
8. Ayyan is derived from, 'Arya'. Arya means respectable. A child born of a combination of the supreme powers of Vishnu and Siva, has to be respectable! Who else can be more so? The Siva part is Awareness of Gnana and Tapas; the Maha Vishnu part is Love, Beauty and Compassion. In Hari-Hara-Putra, all these qualities have fruitioned in to one. That is why possibly, Siva's two earlier sons are called lovingly as Pillayar and Kumaran; both indicative of children! But in the case of Saasta, He gets the respectable Ayyar. Arya became Ayyar, like Mudaliyar and Chettiyar. Ayyan gets the respectable Ayyanar. Point to note here. Normally, in Tamil Nadu, the Ayyanar Temples are located outside the villages, without a roof, exposed to Sun and rain. In these temples, there is no daily pooja rituals by priests, by the name of 'Ayyar'. The God himself is referred as 'Ayyar or Ayyanar'. This itself is an indicator that all casteism and class differences, being talked about now-a-days, was not much bothered with in earlier times.
9. In Sabari Hills, a place is known as, 'Ariyankavu', Arya's forest! Though there are many Temples for many Gods, other than Saasta, no other Gods are referred as, 'Ayyar or Aryan'. Saasta is Saththan in Tamil. In almost all the 'Saththanur' named towns / villages, the presiding deity is Ayyappan. In Tamil Nadu, in every village, He is the Village Deity or what is called 'Grama Devatai'. In Kerala, worship of Ayyappa has spread in a different way and not as the Grama Devata.
10. He is a protector. He protects us from evil forces. From Sriman Narayana, He has the power to protect and nourish. From Siva, He has the power to give us Gnana. In the modern times, in Independent India, when Agnostic views are being publicised with much fanfare; it is being countered by Ayyappa Bakthi, which is growing with ever increasing vigour, every year.
11. Ayyappa who is having Sabari Malai as His Head Quarters, is making inroads into every South Indian State and expanding His domain. This is a very encouraging sign. Devotion to Ayyappa, is very effective against all Agnostic propoganda. If we also seek His blessing and live deservingly, I am sure that, this country and in turn the whole world will benefit.
Sambhomahadeva.

Deivathin Kural Series - 129

Om Namah Sivaya.
Deivathin Kural # 129 of 04 Jan 2007.
1. To-day's title is 'Swami Enral Kumaraswamie', ie., 'Swami refers to Kumaraswami only', occuring in pages 572 to 585, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai. (Note:- In the previous e-mail, that is Deivathin Kural # 128, the page numbers under reference, should have been 568 to 571 and not as given. Please correct them.)
2. "Swami" is considered as a common name for God. Parameswara is Swami, Mahavishnu is Swami, Vigneswara is Swami, all Gods are Swami. Not only thus the Saguna Brhmam, but also Nirguna Brhmam, which has taken the form of so many different God's and even the Gods of other religions, are referred to as Swami.
3. But the word, 'Swami', is truely applicable to one God only. It is as though, the other Gods have only borrowed or misappropriated. That true Swami is Subrahmanyar; Murugan, Muruga-p-perumal, as He is lovingly referred; is this Child God, Kumara Swami. If you ask me, 'as to how can I make such a statement and what is the authority?', I would quote, 'Amarakosam'.
4. Agarathi, Nigandu, are words for dictionaries. The famous Sanskrit Dictionary, is 'Amara Kosam'. It is also referred as 'Amaram'. Here I should first say a few things about the author of Amarakosa. Though this matter is not directly connected to, 'why Swami means Kumaraswami?', it has certain other relevance; such as the fact that it brings out how differing religions related to each other; and it clearly brings out the greatness of Adi Sankara!
5. The book under reference, I said is 'Amara Kosam'. 'Kosam' means a 'Treasure Chest'. Since it is a treasure chest of inestimable value, giving meaning to words and combination of words, the word, 'kosam' is most apt. Though there are many dictionaies, it is 'Amara Kosam', that is most famous. How did the word, 'Amara' evolve. Undoubtedly a dictionary in the Sanskrit language, since it is the language of the Gods, it is appropriate that it is 'eternal or amara'. Moreover despite all the efforts to declare it a 'dead language', it continues to not only survive but flourish! So it is in the rightness of things that a dictionary in Sanskrit be called, 'Amara Kosam'.
6. But this book was called 'Amara Kosam', because it's author was 'Amara Simha'. Amara Simha was an intellectual giant. His knowledge of the language was vast and deep. Not only that, he has a clear grasp of any and every subject he touches, in addition to his grasp of the language. He was not a Hindu. He belonged to the Jains.
7. Jains were great scholors. They have a special place in literature, in almost all the languages of India. Books such as 'Chintamani' and 'Valaiapathy', of exemplary literary merit in Tamil, are all works of Jain authors only. In Sanskrit, Jains had their own 'Pancha Kavyas', as was already existing in the Hindu Religion! Amara Simha had written many books on Jainism. But the only work that survived the test of time, is the non-religious book of 'Amara Kosam'. And the man who saved it from destruction was, our Adi Sankara Bhagawat Padar!(Though the Jains considered him as Enemy No 1.)
8. You know that during his life time, Adi Sankara, walked around the whole country and put-down 72 of the so-called religions and re-established the Vaidika-Sanaathana-Dharma, (later named by the West as the Hindu Religion!). During this he also met Amara Simha. It was Adi Sankara's stand that, there is only one Truth, that is seen as many. If we understand this, we can also merge back into the One and become that, with no seperateness remaining. This stand of Adwaita, is not the same as, Buddhism's Sunyata. They hold the view that, everything is Sunyam or Maya. "Dhrishtim Gnana mayam krutva pasyata Brhma mayam Jagat", to mean, 'Parvaiai punidam akkik kondu, parppadu anaithum Brhmam enru therindukol', or 'having sanctified your vision know that, all that is seen is Brhmam'. The difference is in the end point, which is not 'Sunyata', but the wholesomeness of 'Poornata".
9. Bhuddism, stops at 'Sunyata'. Adi Sankara, arrives at 'Poornata'. Buddhism says, 'Na Asti', or 'Not there'. Adi Sankara says, 'Asti', or 'Is There'. For the Jains and their Religious Guru of Jeenar, the end point is, 'Asti-Na-Asti', on the lines of, 'Is and Isnot' or 'May be - May not be'.
10. Amara Simha who had this sort of Jain view point, had a war of words, with Adi Sankara. He said that he will talk only from behind a screen. Adi Sankara agreed to this, without analysing the reasons for his condition. The war-of-words between Adi Sankara and Amara Simha started, in front of a huge audience of learneds. Adi Sankara started asking a series of questions. Amara Simha gave prompt perfect replies. Adi Sankara, was quite surprised. For a second, he paused. He could immediately catch on to the truth.
11. His questions had been answered not by Amara Simha, but by Goddess of Learning and Knowledge, Saraswathi Devi, speaking in Amara Simha's voice. For long he had been Saraswathi's devotee. Jaina religious beliefs do not approve of such worship of individual Gods. But he had taken Saraswathi Devi's blessings, even in writing the books in support of Jain Religion. This was hypocrisy of the worst kind!
12. There are many in this world, who call themselves Agnostics or Ratiionalists and Non-believers in blind beliefs! But when confronted with the problems of life, they first run to Thiruppathy Balaji or Mariamman. Then they claim, "I had to respect the feelings of my better half, though I do not subscribe to these things. He he!" Amara Simha, on such grounds, had become a devotee of Saraswathi Devi. He had sought and taken her 'Anugraha', in writing all his Anti-Hindu propoganda materials. Depending on the sincerity of the prayers, Gods grant your wishes.
13. Behind the curtain, he had invoked Goddess Saraswathi in an earthen pot of water, known as Kumbha. He knew before-hand that, however learned he may be, all that would be tantamount to a candle before the brilliance of the Sun, in front of his opponent, Adi Sankara! So he had already surrendered to Vagdevi Saraswathi. Her invocation in a Ghatam, and Her answering questions on his behalf, were all with Her blessings only. Adi Sankara could divine the truth in no time!
14. He prayed to Saraswathi. "Mother, You have helped a man, whose very religion is anti-gods. If your blessings are based on the intensity of his prayers, don't You have to draw a line, as to how much to help a nefarious purpose? You have helped him to write his anti-devotion books and now have helped him so far, in withstanding my arguments! Mother You have helped him enough." She vanished. The curtain fell down. Amara Simha accepted defeat.
15. 'Saras'- that is, 'water source or level'. Goddess of that is Saraswathi, 'water source or level', meaning, 'source and level of Knowledge'! When that is not clear and turbid, Saraswathi has no place there. What was the condition existing, when Acharyal came in to this world? Seventy Two irreligious view points, in the garb of intellectual beliefs, were masquerading as Religions, creating chaos out of confusion. 'Saras' had become a mire of dross. By His Adwaita doctrine, He dredged the mire and salvaged, Saraswathi Devi Herself! There is a Sloka, on these lines, starting with the words, 'Vaktharam aasadya'.
16. Thus, to make Saraswathi, regain Her original splendour, He had to remove Saraswathi. Then Acharyal also blessed Amara Simha. That is the story of 'Amara Kosam' and 'how only Kumara is Swami', in the next e-mail!
(To be continued)
Sambhomahadeva.

Deivathin Kural Series - 127

Om Namah Sivaya.

Deivathin Kural # 127 of 01 Jan 2007.
1. To-day's title is 'Sri Rama Navami', occuring in pages 565 to 567, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. "Nanmaiyum selvamum nalum nalgume
thinmaiyum pavamum sidaindu theyume
jenmamum maranamum inrith theerume
immaiye irama venrirandu ezhuthinal"
(Kamba Ramayanam; sirappu payiram 14)
3. The above stanza means:- "All good and wealth will accrue daily; all bad and sins will dissipate; birth and death will vanish; just by the two letters of 'ra ma'."
4. On Sri Rama Navami, young and old should chant the following few lines of Kamba Ramayana, in Sri Rama Avatara kattam.
"vei punar poosamum Vinn uLorgaLum
thooya kadagamum ezhundu uLLave.
siddharum iyakkarum therivai margalum
viththaga munivarum vinn uLorgaLum
niththarum murai murai nerungi arppura-t
thathural ozhindu neeL dharumam ongave.
oru pagal ulagelam udarathut podind
tharumaraik unarvarum avanai anjanak
karumugil kozhundu ezhil kattunjothiyai-th
thiru urap payandanaL thiran koL Kosalai.
(Kamba Ramayanam; Bala Kandam, Thiru Avatara-p Padalam. Note: I have used letters l and L for Tamil letters 'la / La of mellinam and vallinam respectively) The above stanzas mean:- Punar Poosa star and Kadaga Rasi (or galaxy) were up in the sky. Siddhas, Kinnaras, Rakshasas, Rishis and Munis and many Other-Life-Forms of people were, milling around and dancing in excitement; the capable Kosalai, gave birth to that transcendant reality, which contained the entire universe, in it's naval, as a child of the complexion of dark clouds.
5. People of age 20 and above, should fast the whole day, on Sri Rama Navami (Siddha Upavasam). In each village, young and old should gather, in a Temple or Bajanai Matam. Rama nama mantram should be chanted for at least five minutes. Then one person should lead and others repeat, the thirteen syllabled, "Sri Rama Jaya Rama Jaya Jaya Rama". They should go around the village or colony, singing Rama Mantram or Bajans. Thus they should come back to where they started from and complete the event, with some eats as 'prasadam'.
6. Next day morning, people should gather in the same place, and listen to someone who knows Sanskrit, reading the Rama Pattabisheka Sargam or read the following few lines from Kamba Ramayanam, Yuddha Kandam, Thiru Abishekap Padalam:-
"Mangala geetam paada, Marai oli muzhanga valvaaich
Sanginam kumurap paandil thannumai oppath thaavil
Pongu palliyangal aarppap Poomazhai pozhiya vinnor
Engal nayakanai vevveru edir abideganj seidar
Maadavar maraiva vaaLar mandirak kizhavar murru
Moodarivalar uLLanj sanravar muda neerattach
Sodiyan magnu marraith thunaivarum anuman thaanum
Theethila ilangai vendum pin abideganj seidar
Chittamoththanan enru othum thirunagarch chelvam enna
Uththamath thoruvan senni vilangiya uyar pon mouli
oththu meikkuvamai koora ongu moo ulagaththorkkum
Thatham uchiyin mel vaiththadu oththenath thalarvu theerndar"
7. The last para means that, seeing the golden crown on Sri Rama's head, people of all the three worlds felt thrilled, as though they had been crowned themselves!
8. The function should be ended by singing some Bajans and organised feeding of poor people. Let us pray to Sri Rama, to develop deep rooted devotion and discipline in all the people of the Nation.
Sambhomahadeva.

Deivathin Kural Series - 126

Om Namah Sivaya.
Deivathin Kural # 126 of 31 Dec 2006.
1. To-day's title is 'Sri Raman', occuring in pages 562 to 564, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. 'Raman' means a happy person. It also means a person who gives happiness. If there was one man who, maintained Dharma happily, without vacillations, despite facing enormous difficulties, it was Rama. Even when outwardly, He was stricken with sorrow, He was inwardly blissful!
3. Not buffetted by happy and sad events, remaining happy, to impart happiness to others, is Yogam. Such a person is a Yogi. For common people, the method of controlling this mind from vacillations, is to tie it up with a regimen of doing ones duties, as given in Dharma Sastras, with discipline and control. When you start living as per Dharma, with no personal likes and dislikes, automatically, the mind stops its ocillations and gets crystal clear. This clear mind, becomes light and happy. This by itself takes you to the freedom of Moktcha!
4. To live the life as a role-model to be emulated, Sriman Narayana, came as Rama, as a living embodiment of Veda Dharma. When we read Ramayana, we notice that, Rama never says, 'this is my opinion', but always humbly says, 'this is what is said in Vedas, or, this is the Sastra, or, this is what Rishis say.' He, who is to be known as the quintessence of the Vedas, simply lived in the garb of Rama, totally bounden by Veda Dharma, thereby exhibiting that, in such living is the real happiness!
5. There are people, who make fun of Him saying or writing, 'What is the use of praying to such a man, who was within hearing distance, when Sita was whisked away by Ravana, despite Her shouting His name and pleading for His help! They knowingly or unknowingly forget that, Rama lived in human form, within human limitations!
6. There is a drama being conducted. 'Ramayana' is the drama. In it, Valmiki, brings Lava and Kusa to Rama. 'Raja part' Rangaswamy Iyengar is dressed as Rama. His own twin sons are brought before him as Lava and Kusa. Drama Raman asks Valmiki, 'who are these children?' Should the audience make fun of Ramaswamy Iyengar, saying, 'Eh! He does not recognise his own children!' The Valmiki character, if he says, 'They are the children of Ramaswamy Iyengar. Aren't you Ramaswamy Iyengar?', how stupid, such a question will sound? What is known in reality, is to be enacted as though unknown, in drama. Thus, while living as a human, Rama, lived hiding His real powers and gnana.
7. The essential matter of Veda (Vedapporul), that is Paramatma, when it took the role of Rama, as the son of Dasaratha, Veda itself took the role of Ramayana. In that Ramayana everywhere, it is Veda Dharma, which is explained. When a child goes far away, Mother will give packed food. Here in Ramayana, when Rama is to leave, for living in the forest for 14 years, Mother Kousalya Devi, gave this Dharma as packed food, that will not go bad ever! She blessed Him with this 'asirvada bakshanam', "Rama, the courage with which you protect Dharma, that Dharma will protect you in turn!"
8. Niyamam, that is to be bounden by the constraints of Sastras, is important. Similarly, courage of convictions, is important. Just because of being laughed at, one should not give up Dharma. Lakshmana himself made fun of Rama, let alone anybody else! He said out of an abundance of love, "Anna, My dear brother! You are unnecessarily encumbered by some inanimate constraint known as Dharma. That is why You are having so many problems. Set aside Dharma. Leave it to me. I will wage a war with this Dasaratha, and get You back your Kingdom. Give me your permission!" But Rama, maintained only Dharma, whatever may be said by whosoever! Finally Dharma protected Him. Dharmam protected His head. (Dharmam thalai Kaththadhu). Though Ravana had ten heads, all of them rolled to the ground. Till date, Rama is revered as the embodiment of morality and justice. 'Ramo Vigrahavan Dharma :'
9. Keeping Rama as the ideal, those who keep chanting, 'Rama Rama',
will be rid of all their mental blocks, and live happily ever, without deviating from Dharma!
(KTSV adds:- With that, I wish You all, "A very very happy New Year 2007".)
Sambhomahadeva.

Deivathin Kural Series - 125

Om Namah Sivaya.
Deivathin Kural # 125 of 29 Dec 2006.
1. To-day's title is 'Kannan Piranda Dinam', that is, 'Krishna's Birth Day', occuring in pages 558 to 561, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. Sri Krishna Bhagawan, in Bhagawat Geeta says, "when the whole world is asleep, Gnani is awake", in the sense that, he is aware of the brilliance of Gnana, while the world is blissfully unaware in Agnana. When it is dark everywhere, we welcome light! In the arid desert, if we come across some shadow and water, we are thrilled! The lightening with the dark clouds as the background, seems more effulgent.
3. Sri Krishna Paramatma's birthday, is Krishna Patcha Ashtami, in the month of Avani, during Sun's Southerly leaning Dakshinayana. One year for us is, one day for the Devas. Our Uttarayanam is their day; Dakshinayanam is night. So the time of birth of Krishna, is the middle of the night. Similarly, our one month is one day for Pithrus. The (waxing fortnight of) Sukhla Paksham of the moon, is day for them; and the (waning fortnight of) Krishna Paksham of the moon, is night for them. In that also Ashtami is mid-night for Pithrus. In Ashtami, Krishna was born in the middle of the night. Put together, what does it mean? The time of Sri Krishna's birth, is middle of the night, for Devas, Pithrus and Human beings! That too, He was born in the dark dungeon of Jail! His name is also Krishna, which means black! His skin is also dark!!
4. In a dark period for all, in the middle of the night for all, this dark named, dark skinned, Krishna was born as a brilliant effulgence of the Awareness of Gnana. This brilliance is eternally bright, by itself and in contrast! His Name and Fame is glittering everywhere. His Geeta is resounding everywhere! Srimad Bhagawatham, which describes His playful, lively, adventures, is considered as the brightest amongst the jewels of Puranas!
5. The eyes light up the physical body. Gnanam lights up our inner and outer, Life. For all living beings, Krishna is the Eye which gives the light of Awareness. Eye in Tamil is Kan. So Krishna, in South India, became Kanna the darling. His form is capable of submerging our inner and physical eyes in perennial bliss. Through our ears, He fills us with the music of His enchanting flute; and the essence of all Knowledge and Awareness of Gnana of Geeta. Geeta Amrita and Amrita Geeta!! That Kannan is the Eye for the whole world. The eye that gives light. He is the Eye and also the Light!!
6. Sri Krishna, in one life time, has played a variety of roles. A mischievous child; a shepherd boy; an artist who gamboles playing on the flute; a rasika who enjoys music; a wrestler who defeated Chanoora and Mushtika, sent by Kamsa; a matador, when he had to tackle seven bulls simultaneously, as a pre-condition to winning the hands of Nannajit's daughter Satya's hands in marriage; a master tactician and strategist; a messenger; a chauffeur, driving Arjuna's charriot in battle; a philanthrophist who saves Kuchela from penury; a saviour who retrieves Droupadi from extreme embarassment and shame; a donor of salvation, when He gave Bhishma, mukthi; not only that; the ultimate, in giving mukthi even to the hunter who killed Him with an arrow. His exploits are of epic proportions!
7. World is full of all sorts of people, of a variety of mentalities and pre-dilections. Braves, cowards, thieves, womanisers, idiots, fools, perseverers, old and young, men of head-weight and melting hearts, learneds and unreads, sophisticated and crude, misers and spend-thrifts, yogis and gnanis and pseudo-gnanis, and so on. Not all of them can be attracted by one good Mahatma or Avatara. But none of them can deny the pull of Sri Krishna's attraction! The average good people are easily shepherded. It is the black-sheep who are more difficult to be controlled. It is for their sake, Krishna has come as, clever, smart, mischievous, enigmatic, mysterious, and so on. His universal attraction and appeal, makes Him a Poorna-Avatara!
8. Beween Sivarathri and Krishnashtami, there are exactly 108 days. In one was the emergence of the Jyotirling. That came as all-black-outside, all-brilliance-inside, the light of the world and universe, Krishna that is, Kanna.
Sambhomahadeva.

Deivathin Kural Series - 124

Om Namah Sivaya.
Deivathin Kural # 124 of 26/28 Dec 2006.
1. To-day's title is 'Nam Dharmathin Moola Purushar', that is, 'Our Religion's Root Man', occuring in pages 551 to 557, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. In villages, in olden times, when it used to be dark, in the early part of the night, people used to organise patrolling by some four volunteers. This used to bring down the crime rate somewhat.
3. After Krishna Paramatma left this world, the darkness of Kali, was spreading virulently. In the ensuing likelihood of Adharma, a gentleman took the necessary actions, so as to keep the light of Veda burning, at least in some places, without being switched off. He knew that the people of Kali Yuga, would not be able to study the entire Veda. Still, He thought out of his infinite kindness that, all the living beings in the world could benefit, only if some of the Veda Mantras' sounds were retained. For this sake, to suit the limited capabilities of human beings of Kali Kala, He devided the limitless Vedas, into four parts. So He taught, Yailar, Vaisampayanar, Jaimini and Sumanthu; Rig, Yajur, Sama and Atharvana Vedas respectively. He sent them as though patrolling, with the instructions, " I have entrusted this supreme asset of the four branches of the Vedas, to You Four. Please see to it that they are well protected and propogated, through generations of Sishyas." Thus Vedas, which know no start or end or boundaries, were devided in to four.
4. Those four Sishyas, their Sishyas, then theirs and so on, have gone on for thousands of years, protecting the Vedas, by 'word of mouth', (known as 'ezudaak kilavi', in Tamil), arriving at our times. Because of that, Kali's virulence was somewhat under control. In this century, when Veda Adyayanam, has dwindled, we are witness to how Kali has become well entrenched!
5. That great man, who for the sake of the welfare of the humanity, arranged the protection of the Vedas, is called 'Veda Vyasa'. 'Vyasa', means, to devide. He devided Vedas in to four and so is known as, 'Veda Vyasa'. He had another name, Badarayanar. He was born in an island (dweepam, in Sanskrit), and so was known as 'dwaipayanar'. He was also known as 'Krishna', because of being dark complexioned. So as to differentiate from, 'Sri Krishna', He is called 'Krishna Dwaipayanar'.
6. In reality, He is not different from Sri Krishna. Both are Maha Vishnu's Avataras only. In later times, He came as an old man, seemingly annoyed, to have a playful argument with Adi Sankara, so as to bring out His greatness. When both of them were deeply involved in heated discussion, Acharyar's protegee Padmapada, in his divine vision, could see, who they really were. He is believed to have said, "Sankara : Sankaras Sakchat; Vyaso Narayana : Swayam ! ". This means, 'Sankara is Lord Parameswara Himself and Vyasa is Narayana Himself!' Sri Krishna has said in Bhagawat Geeta, " I am Vyasa amongst Munis." There is a sloka, which says, 'Vyasaya Vishnu Roopaya, Vyasa Roopaya Vishnave.'
7. Dakshinamoorthy is the oldest Guru. But He was a 'Mouna' Guru, who preached through 'Silence'. When it comes to a Guru, who uses the medium of speech, to impart knowledge, in Adwaita Vedanta Smartha Sampradaya, it is Lord Narayana Himself. His son Brhma. Brhma's son Vasishta. Then his son Shakthi. Then Shakthi's son Parasarar, who wrote the Vishnu Purana. His son was Vyasa. After Vyasa, his son Sukha. He was one of the rare souls, whose mind and conscience was not corrupted by being born! So he was a 'Brhma Nishta', from birth, who remained celibate throughout his life. Till then, what was a Father - Son, relationship, between Guru and Sishya, changed in to a new tradition of, purely Guru-Sishya relationship, which could also be a Father-Son relationship and not necessarily so! Sukha's Sishya was Gowda Paadar, who took the celibate vow as a Sanyasi. From here, the tradition started, by which all the Vedanta Guru were Sanyasi only.
8. Gowda Pada's Sishya was Govinda Bhagawat Pada. Our Sankara Bhagawat Pada, was the student of Govinda Bhagawat Pada. Sankara's four students were, Padma Pada, Hastamalaka, Thodaka, and Sureshwara. From this, all the Gurus of Sankara Peetam, are our Gurus. We should prostrate to them everyday, by chanting a Sloka, which lists all their names! I will tell you that sloka:-
" Narayanam Padmabuvam Vasishtam
Sakthim cha tatputra Parasaram cha I
Vyasam Sukham Gowdapadam mahantam
Govinda yogindram athasya sishyam I
Sri Sankaracharyam athasya Padmapadam
cha Hastamalakam cha sishyam I
tam Totakam Vartikakaram anyan
asmat guroon santatam aanathosmi II "
(In this, 'Padmabuvam', is Brhma and Vartikakaram is Sureswara. Other names are known to you.
9. Thus, Vyasa holds a very important position in the Guru parampara. Is it enough to say that he is Vishnu? He is considered all the trinity rolled in to one, as we say, 'gurur Brhma, gurur Vishnu, gurur devo Maheswara'. Similarly, there is a sloka, which describes Vyasa as the trinity. 'Though he has no third eye, he is Siva. Though without four faces, he is Brhma. Though he has only two hands, instead of four, he is Vishnu,' it says!
10. There is no other human being to match Vyasa, in doing social service! He did not stop at the monumental work of grouping and deviding Vedas, into four parts. He also ensured that the Vedas would be Studied and Propogated and Protected. Vedas can only be learnt and understood and protected by a limited number of people, who are ready to apply themselves over a long period assiduously, observing very strictly, many do's and dont's. But Veda's message of, Ahimsa (non-cruelty), Sathyam (truthfulness), Dharmam (morality and justice), etc, should be known and sincerely observed by the common man, He felt. For this purpose, so as to make minute, delicate and subtle points of the Vedas easily understandable; as a magnifying glass enlarges things not easily seen by the eyes; He did the noble service of writing the Eighteen Puranas and Maha Bharatha, which is reverred as the Fifth Veda.
11. To enable every one, to rever their own individual deity as the ultimate supreme power, He wrote the 18 puranas, with Easwara / Vishnu / Subrahmanya and so on, as the leading deity of a particular Purana. Till recently, if there was no thievery, skull-duggery, cheating, corruption of moral values in even the poorest and illiterate sections of Indian society, it was due to Vyasa's Puranas and Bharatham. To say this more positively, If there is some humaneness still ingrained in the people of India, it is undoubtedly, Vyasa's contribution. If there is still some discipline, some devotion to divinity, and some lingering well being and contentment, in people's minds, it is due to Vyasas blessings.
12. Having done all this for the common man's benefit, for the sake of the brilliant brains, he also gave the quintessence of the Vedas in the briefest form as aphorisms, in Brhma Sutras! So, he also becomes one of the the Brhma Vidya Acharyas, called 'Vyasacharyar. In Brhma Vidya, his student is his son, 'Sukha Brhmam'.
13. I have already given you the names of the four Sishyas, entrusted with the job of protecting and spreading the four Vedas. The Puranas and Maha Bharatha, were tought to Suta. Suta was born amongst people who used to drive the charriots, like the modern day chauffeurs. (It is good to remember that, Sri Krishna took up the role of chauffeurhood, [literally took up the reins / reigns], for Arjuna.) Suta was well read, and a great intelligent man of wisdom.
14. Coming back to Brhma Sutra, Sankarar (Adwaita), Ramanujar (Visishtadwaita), Madhvar (Dwaita), Mei Kandar (Saiva Siddhanta), and Vallabhacharyar (Krishna Bakthi Marga), have all interpreted Brhma Sutra, as per their Siddhanta or principled stand. In the Pandita world, Brhma Sutra has its own special importance!
15. We people who call ourselves Hindus, somehow or other, belong to one of the above divisions of Siddhanta. By this, it does not mean that we are devided. Branches of a tree, will grow towards different directions. But, does it mean that they are not one and the same tree? The trunk and roots are the same. For all these branches, the basis is the same great Maha Purusha, Vyasa. 'Moolam' means root. The moola purusha is Vyasa Bhagawan. To-day, the basic reason for our being, at least this much religious, are the seeds sown by Veda Vyasa then.
16. There is nothing wrong in us Hindus, being different philosophically. Let us be holding on to the ideas, such as, "I am Adwaiti, my Guru is Sankara; you are a Dwaiti, your Guru is Madhva; he is a Visishtadwaiti, his Guru is Ramanuja; that man is a Saiva Siddhanti, his Guru is Sri Meikandar; that other man is a Krishna Baktha, his Guru is Vallabhacharya; and so on." Since there are many views and ideas, there is nothing wrong in analysing them. But whatever be the difference, whatever be the branch of philosophy; we are all bounden by the duty to, hang Vyasa Bhagawan's photo around our neck and have a parade around the city streets.
17. We make and install, the statues of many people. We conduct many photo opening ceremonies! I have a sincere desire that, in each county, or pettai or puri or puram; all the Hindus should gather at one place, and conduct a function, in which the common Veda Dharmas, applicable to all sects of communities as propounded by Vyasa are publicised. We should conduct such a 'Vyasacharyal Jayanthi', with added vigour, to make up, for all the years that we have ignored Him!
We Hindus are all beholden to Him, out of gratitude. He is a 'Siranjeevi', like Anjaneya, Aswaththama and Mahabali, spreading His divine blessings, forever!
18. He is like the central basement, for a multi storied edifice, that is Hinduism! Without him, there would have been no Hinduism, to talk about! That great man should be remembered everyday, by every Hindu.
19. Brhmacharis (celibate not-yet marrieds) and Grahastas (house-holders), at the time of Avani-Avittam, before wearing a new 'Poonal' (a triple piece of sanctified thread worn from the left shoulder, across the torso), invocate Veda Vyasa on a Kumbha and do obeisance to him. Amongst Sanyasis, though there are some who still wear the Thread, there are more of them who have cut the 'Poonal'. However, whatever be your Asrama, whatever your caste, whatever your different view point, we are all bounden by the threads of, 'Brhma Sutra'! We all owe him. Even the Renounced Sanyasis, thank him by conducting 'Vyasa Poojai', at the start of the, 'Four Month Vow of Abstinence', known as the, 'Chaatur Maasya Pooja'.
Sambhomahadeva.

Deivathin Kural Series - 123

Om Namah Sivaya.
Deivathin Kural # 123 of 24 Dec 2006.
1. To-day's title is 'Manidappiraviyum Venduvathe', that is, 'Needed Human Birth', occuring in pages 547 to 550, in Volume 1 of Deivathin Kural, Tamil version, published by Vanady Padippagam, Chennai.
2. "acharya : sankaracharya : santhu me janma janmani"
This means that, Sri Sankaracharya should be my Guru, in all my life times. I will tell you the complete slokam:-
"sastram sarira meemamsa devasthu parameswara :
acharya : sankaracharya : santhu me janma janmani II"
'sarira meemamsa', means the branch of Vedanta Sastra, that deals with life in the body. The poet says that let that banch of Vedanta, be the one I am concerned with. That is, I should be born, in the Vaidik Religion only. Next line says that, 'let Parameswara be my God ever.' Then the poem ends with the prayer, 'life after life, let Sankara be my Acharya.'
3. Normally, people pray for getting released from the cycle of repeated life and death, and being re-absorbed in Paramatma. But if Sri Sankara Bhagawat Paadar, is to become the Acharya in every life time, it is as though giving approval and having a liking, for the cycle of Life and Death. It is similar to Appar Swamigal's statement, 'maanida-ppiraviyum venduvathe immanilaththe', so as to be able to keep looking at Lord Nataraja.
4. Sri Sankara has made a similar prayer in 'Sivananda Lahiri':-
"narathvam devathvam nagavana mrugathvam masagatha
pasuthvam keetathvam bavathu vihagathvadhi jananam I
sada thvath padabja smarana paramananda lahiri
vihara saktham cheth hrudayamih kimthena vapusha II "
'I am ready to take life in any form, as Man, Deva, Stone, Tree, Animal, Mosquito, Cattle, Bird, Germ or whatever. As long as the memory of God's lotus feet, is flooding my mind and heart, with happiness; how does it matter, what is the body?' says the Acharya!
5. When we say 'Acharya', in this country, it has come to mean Sri Sankaracharya only. This itself indicates the special veneration in people's minds. There have been, Bishmacharyar, Dronacharyar, Syanacharyar and many other Acharyars, in the past, in this country. Still when we say, 'Acharyar', without adding any name, it has come to refer to only Sankara Bhagavath Paadar! This is because, he was a Man who preached what He practised. He explained the Rituals and Paddathi, so that it will become understandable to the common Man, not only to the intellectuals. Thus He was a living definition of what a Teacher should be!
6. Sri Sankara Bhagawath Paadar, established Adwaita, as the supreme principle. Though we all talk of Adwaita Vedanta, none of us understand it. But Acharya was a living embodiment of Adwaita. He was well rooted in Adwaita Vedanta Principle, in total comprehension; while simultaneously, deeply involved in hectic dynamic activities! Can we just think of what must have been the transportation, linguistic and logistic problems, to move around the entire country, three times by walk! That too some thousand five hundred years back?! What he has done to visit every Temple, in every nook and corner of the country, is simply super-human!
7. While emphasing the supremacy of Gnana Marga, He also established the very important need for Bakthi Marga, as a prelude, as a path and as an end in it self! He has written so many Slokas soaked in deep devotion, of many of the Deities, of many temples, located in the length and breadth of the country! Compared to this, our own sense of Devotion, is wanting much in quality and content! We think of God, only when faced with difficulties. Then we organise some elaborate Pooja and Shanthi appeasing Sani or Rahu or Kethu. If the problem is solved, our Bakthi comes to an end! If the problem is not solved, we may end up blaming the Poojary / Priest or God Himself! How are we to relate to true Bakthi and Gnana?
8. Acharyal gave a lot of importance to Karma Anushtanam of daily and periodic rituals, as the basement for the huge edifice of Bakthi and Gnana, built over it! Those who take a short cut to Bakthi and or Gnana, only end up short-circuiting the whole process! To follow sincerely the laid down Karmas / Duties, with the necessary physical and mental discipline, slowly but surely leading to progressive cleansing of mind, to perfection; takes the Sadhaka, to deeper devotion and glimpses of Adwaita Anubhava. So Sankara Bhagawat Paadar, placed the appropriate emphasise, in the 'step by step', progress from, 'Saguna Upasana to Nirguna Upasana'. He also lived exemplarily as a Sanyasin, with no hypocricy! Thus He was a living definition of what an Acharya should be.
9. Similar to the way, the word 'Acharya' has come to mean Sri Sankara Acharya, in this country, the word 'Vedantam', has come to mean 'Adwaitam' of Adi Sankara, in the rest of the world! (Vedantam, as the end of Vedas, was meant to be, all that is said in Upanishads.) With the Upanishads as the basis, though there are many 'Siddhanthams' or 'Principled stands', such as, Dwaitam, Visishtadwaitam and Saiva Siddhantam; it is only Sankara Acharya's Adwaitam, which is thought of as Vedantam, all over the world. Ever since Swami Vivekananda, went about U S of A and Europe saying, 'Let the Lion of Vedanta roar', Acharya's Adwaitam has been accepted as Vedantam!
10. Acharya has explained that He is not the creator of Adwaita! But He has proved that, the Upanishads point in the direction of the Principle of Oneness. Similarly, He has also re-established, the 'Shanmadam' or six-pointed approach of, Ganapathyam - Saivam - Saktham - Souram - Vainavam - Kaumaram; in which is included Dwaitam and Visishtadwaitam!
Thus He richly deserves the epithet 'Shanmada Acharyar'!
11. There is one more aspect of his greatness! He is the leading figure in the revival of Sanathana Dharma. Sri Ramanujar, Sri Madhvar and Sri Meikandar, came after Him and they only had to re-establish their views of Visishtadwaita, Dwaita and Saiva Siddhanta; within the frame work of Sanathana Dharma. But Acharyal had the onerous task of disproving his predecessors such as, Kapila, Jaimini, Ganadar, Gouthama, who had established Sankhyam, Meemamsam, Vaiseshikam, Nyayam etc respectively. All of those have become defunct!! Relate this to the fact that, what ever has been done by Sri Ramanujar, Sri Madhvar and Sri Meikandar, has not done away with Adwaita!! Finally it is astounding to note that, all this was achieved, within a short life span of 32 years!!! Undoubtedly, Adi Sankara was an Avatara of Parameswara.
Sambhomahadeva.

Deivathin Kural Series - 122

Om Namah Sivaya

Deivathin Kural # 122 of 23 Dec 2006.
(Continued from the previous message # 121 of 22 Dec 2006.)
8. There is clear proof in the Vedas, that Sri Sankaracharya is Siva 'Avatara'. In Yajur Veda, there is Sri Rudram, in which it is said, 'prostrations to Kapardi, prostrations to vyupta Kesha'. 'Kapardi' means, with thickly matted hair. The next word is, 'vyupta kesha', meaning, with shaved off head. When did Siva who is ever depicted as a 'jatha dhari', become 'shaved off'? This happened only when the young boy Sankara, took Sanyasa! Veda, which is aware of 'tri-kala' ie., past, present and future, by being transcendant of time; could say this before the event.
9. Parameswara under the banyan tree, is the non-moving Dakshina Moorthy. He is known as Sambu. 'Sam' means 'permanent bliss! 'Sambu' is the source of permanent bliss. He is the spring of ananda and bliss. He does not move, does not see, does not speak, but remains in total Samadhi and Nishtai and Silence. He is young. His students, are the four old ones starting with Sanaka. They went in search of Brhma Gnana. They got their fill of 'Aananda', through silent 'Upadesa'.
10. For the sake of people like us, who do not go in search of Brhma Gnana; Parameswara came down to be amongst us, as Jagat Guru Sankara Acharya! Say, there is a devoted wife, whom no neighbour had heard or seen. But suddenly one day, her child falls in the well. She comes out of the premises and makes a hue and cry, drawing everyone's attention. Similarly, Parameswara as the silent Dakshina Moorthy, seeing His children falling in the deep ravines of sinfulness, discards his silent stance and comes as 'Sankara'. From being the spring of happiness, as 'sambu', He becomes the doer of happiness, as 'sam kara'. In this order, Sri Rudram, first mentions Sambu as Kapardi, then Sankara as Vyupta Kesha, and then gives the Guru Mantra of the Five lettered, 'NA MA SI VA YA', of Panjatchara.
11. In olden times, there were seperate caste of people known as 'Asuras'. Vishnu had to carry special weapons and come down to earth, to sort out these Asuras. In Kali Yuga, there are no seperate caste as Asuras! We read in Ramayana, that Rakshasas Subahu and Mareecha, interfered with Viswamithra'sYagas and Sri Ram had to kill them. Had Viswamithra been here in Kali Yuga, there would not have been any need for Subahu and Mareecha! Viswamithra's brain itself would have been corrupted with the mentality of an Asura. He would not even have thought of conducting a Yaga or Yagna! When the Asura like mentality has pervaded the general public, whom to sort out and whom to let live?
12. So God decided to stop the Vaishnava Avataras, which were effective, in sorting out Asuras who used to stand apart from the general public. Now , so as to deal with the changed circumstances, in which the Asura-like mentality, has become spread across the minds of all, the 'Gnana-Upadesa', ie.,the Teachings had to be more active. The Moorthy who was silent and static as Sambu, had to become dynamic, more vocal, more multi-pronged! He walked more, argued with more opponents, wrote more Treatises, Commentaries and Slokas. As much as he was silent as Dakshinamoorthy, he was more vociferous as Sankara Acharya.
13. His greatness is to be gathered from the fact that, all the 72 so called religions, vanished into thin air, during his life time. Some of the Religions, that he countered, such as Sankhyam and Vaiseshikam, are to be known only through books now. There is no one who follow such religions in practice. Certain others like Kapalikam and Vamachara Saktham, are to be barely discerned from some ruins. Buddhism which emphasised only Atma Gnana, leaving Karma Anushtana, was left to survive, for the sake of people of other countries. Within a short period, he re-established Sanathana Vaidika Religion, established Adwaita Matas, in five equi-distant parts of the country, and walked around the country three times in doing so, covering every nook and corner! He defeated all those religions, by logical arguements on principles! Though Visishtadwaita and Dwaita, became ascendent, after his time; they have not made any dent in, Adwaita.
14. Sri Adi Sankara, accepted all the Vedas in their entirety, including all the Deities and Anushtana Karmas. He established Adwaita as the quintessence of Vedas, that the Individual Jeeva and Collective Brhma, are One and the the same. After Sri Krishna, Adi Sankara also got the title of 'Jagat Guru'.
15. Sukla paksha panchami of the month of Vaisakha, is the day of Avatara of Sri Sankara. That day will be either Siva's Arudra or Sri Rama's Punarvasu, star. I have always held that his birth-day, is more important than many other jayanthis. You may think that I am being parochial. It is not so. Before the period of Sankara, when the Vaidik Religion itself was tottering, people were loosing their faith and beliefs. None of the Jayanthis were being remembered and observed. But for Sankara Jayanthi, observance of Ganesha Chathurthi, Naga Panchami, Gokula Ashtami, Sri Rama Navami, Vijaya Dasami, and Vaikunta Ekadasi, might have all gone by default.
16. Being a brahmin sanyasi, he single handedly, did a lot to re-establish the Sanatana Dharma. His visit to all the villages of India, from Kanyakumari to Kashmir, (South to North); and Dwaraka to Puri, (West to East); is really a Digvijayam, or Victorious March. This should motivate us to do a Digvijayam, to the far corners of our own minds! Acharya's teachings, start from the 'Baja Govindam' song and ends in Brhma Vidya. "It does not matter, if you do not know any song or procedures or paddathi. It makes no difference, if you do not know grammer of Sanskrit or Musical meters. It is enough to say 'Govinda, Govinda'. Yama, the God of Death, does not waste even a fraction of a second. He is coming closer and closer, all the time. We do not know as to, when is our turn to be cought by him! But if we catch hold of Govinda's feet, we need not fear Yama, anymore. We should get in to the habit of chanting His name, at all times," he says.
17. Anyhow, we can never give up, eating. If we take God's name, every time we eat food, that may help immensely! It will increase the periodicity of repeatedly remembering, God's name and His Qualities. This small exercise, can dissuade us from thinking of other unnecessary thoughts and prevent us from eating avoidable foods. Bodily and mental discipline automatically follows. To cleanse one's Mind and Chitta, it is essential for the food to be clean. Eating all sorts of things in all sorts of places, is one of the main reasons for, lack of attitudinal and behavioural indiscipline, in modern times!
18. As an indication of having heard of Sankarachariyar's greatness to-day, you must bring in at least these small changes, in your daily actions In the mornings some Vishnu Smarana. In the evenings some Siva Smarana. In the night, before going to sleep, think of Ambal, the Shakthi Swarupa. Every day, review your actions, as to if you have done anything that day, for Self improvemet or Self-realization; or done some help to sombody else, as Paropakara or social service! 'Amma! Pardon my mistakes and guide me from now, on the right lines,' should be the sincere prayer, before going to sleep.
19. Whenever we see indications of any function or ritual or celebration, connected to Hindu Religion; let it remind us of the immense contributions of Sri Sankara. We should celebrate Acharya's Jayanthi, like we do Navarathri and Gokulashtami. His Padukas should be reverred everyday. By Guru's grace, may we all be blessed!
Sambhomahadeva.