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.