Deivathin Kural Series - 141

Om Namah Sivaya.

Deivathin Kural # 141 of 26 Jan 2007.

1. To-day’s title is, “Sakala Marga Niraivana Saravanabavan,” i.e., “End of All Paths – Saravanabavan”, occurring in pages 644 to 650, in Volume 1, of Deivathin Kural, Vanady Padippagam, 13 Deendayalu Street, T.Nagar, Chennai, India, (translated from Tamil to English, in this e-mail).

2. There are as many paths towards Realization or Mukthi, as there are people in this world. But they can all be grouped or classified, under one of these, four main approaches singly or a combination of two or three or all of them. They are, Gnana /
Bakthi / Karma / Yoga, Paths. The basis of our Mind, Body, Intellect and Being is Atma. If we apply all our efforts, towards understanding this, sometime or the other, the realization flashes. When or where this happens, there is no difference between, ‘the one trying to realize’ and ‘the one realized’. Everything is peace, abidance, acceptance and silence.

Some people however, Love to Love God! They would rather retain their individuality, so as to be able to ‘enjoy loving God’. They revere God and so are devoted to Him. In turn they get His Grace. This, ‘quid-pro-quo, is Love only from both sides. Gnana is the path of brain / Intellect, Bakthi is the path of Love.

If you go beyond mind, it is Gnana. If you retain mind, it is Bakthi. Similarly, we do many actions with our body. While doing so, if we refrain from looking for, ‘self gratification’ as the prime mover; but are sincerely concerned about Universal Welfare as the purpose; then that is the Path of Karma. Do all your actions, for others well being, as an offering to God. You get a satisfaction, fulfillment in doing what you feel is your duty, with dispassion.

Because we are not able to control /stop / destroy, the mind, we are not able to know our true being. The mind behaves as though, it is not in our control. In reality, most of the times, we are under its control. But when we control our breath, the mind seemingly becomes controllable. This is because of the fact that, the source of our breath and mind is the same! By breath here, we mean Prana or the life force. We control the breath; through which we control the mind from its vacillations; and delve deep into the source of our existence; and this is known as the path of Yoga.

I told you all in the past few days, many stories about, Subrahmanya Swami. There are many more stories yet to be told. There is no end to His playful but purposeful exploits. From all these stories, what we gather is the fact that, He is The end destination of all the paths of Bakthi / Gnana / Karma / Yoga! So the proverb ‘all roads lead to Rome’ should be corrected to read, “All Paths Lead to Muruga!”

Gnaana Marg. Murugan is Gnana Pandithan. He gave Gnana Upadesa to Narada and then to his own Father. He is the embodiment of Adwaita Gnana. Arunagirinathar, says about Him in Thiruppugazh and Kandar Anuboothi:-

a) “nee veru enaadirukka, naan veru enaadirukka”, meaning, ‘without any differenciation of, You and Me, as two separate entities.’
b) “eka bhogamai neeyu naanumai”, meaning, ‘as one unitary experience of You and Me.’
c) “yaanagiya ennai vizhungi, verum thanaai nilai ninrathu tharparme”, meaning, ‘having swallowed me, it stood still purely as itself, the primordial being!’

Bakthi Marg. That Murugan is the Mission to be accomplished in the path of Devotion, needs no emphasise. There is an abundance of stories and anecdotes, in Puranas, Sanskrit Stotras, Tamil literature, to bring out this aspect of His Grace. If you happen to be located near one of His ‘Aru Padai Veedu’, such as Palani or Swami Malai or Thiruththani, you cannot escape from one pertinent observation. Throughout the year, His devotees, keep pouring in to His abode, after having completed various periods of abstinence. The combinations are too exotic! They all would know, some or all of, Thiruppugazh, Thiru Murugarruppadai, Kandar Anuboothi, Kandar Alankaram, and or Subrahmanya Bhujangam.

Karma Marg. When we consider the Path of Devotion, He Himself took Avatara as Thiru Gnana Sambandar and Kumarila Bhattar and established the Karma Marga. Appar Swamigal, spent his entire life time, in service to mankind. He is the one who declared, “…..en kadan pani seidu kidappadhe”. This particular song, in which this phrase occurs, starts with the words, ‘Nam kadambanai petraval panginan’. ‘Kadamban’, is the one who wears a garland made of flowers of Kadamba . ‘Petraval’ is the one who gave birth to that Kadamban. Panginan, is the one who has got Her as part. Put together, it means, ‘the lord Siva, who has as His part, Her who gave birth to Kadamban’. Appar, who said, ‘mine is simply to do service’, starts the poem with the words, ‘nam Kadambanai’ or in other words, ‘our Muruganai!’

Yoga Marg. This is to identify the source of Prana and Mind and rejoin that source. The Prana Sakthi, in our body, is located at Mooladhara, the lower end of the spinal chord, coiled in the form of a snake. We all do not know its powers! There are Yoga exercises to wake up this power. Subrahmanya is the Power of Universal magnitude. He is the Kundalini of the ‘Yoga Viswa Roopa’. That is why, the snakes are always thought of in connection with Subrahmanya. Deekshidar, in his keerthana, Subrahmanyaya Namasthe, says, “………Vaasuki Dakshakaadi swaroopa dharanaya…..” meaning, ‘the God in the form of snakes starting from Vaasuki and Dakshaka.’ Acharyal has also written, Subrahmanya Bhujangam. The word Bhujangam is a poetical meter as well as synonym for snake. That is why the pooja for Nagaraja is on a Shashti. That is why, in Telugu Desam, snakes are revered as ‘Subbarayudu’.

Where Gnana and Yoga finishes, there is no movement. Actually there is no word, there is no space or time, and no world. So the word, ‘there’, is as inappropriate, as ‘then’, in describing what is being said. This is the ‘Sthanu’ or a dead-wood-that-has-been, or ‘pattuppona kattai’. When He is full of Kindness and Grace for His Devotees, He is melting wet, with ‘Karuna’. He is the ‘Maruda’, tree. Ambal, she is the Jasmine(or mallika), plant inextricably entwined around that tree. In Sri Sailam, He is the Mallika Arjunar.

When Parameswara is a verdant tree, Ambal is the green flowering creeper entwined around Him. What is Her condition, when He is the ‘patta kattai’? Then She is the dry creeper without leaves. One of Her names in Lalitha Sahasranamam, is “Aparna”, meaning, ‘leaveless’. There is a story, that having been born as the daughter of Parvatha Raja, Himavan, She fasted so severely that she was not even eating dry leaves, and hence the name, ‘aparna’. The earlier interpretation appeals to my mind, that she is entwined around Him even when He is a ‘patta kattai’.

At this juncture, what is the condition of Skanda? They are supposed to be, ‘Somaskandar’ or ‘with Uma and Skanda’. Murugan is then ‘Visaka’. Saka are the branches. In the Sanskrit language, the prefix, ‘vi’ is added to give either a meaning of ‘special’ or ‘less’, which could be positive or negative. ‘Jaya’ becomes ‘vijaya’ in a positive way. ‘Sesha’ or remainder becomes ‘Visesha’, or special. ‘Saka’ becomes ‘visaka’, meaning branchless. When Siva becomes ‘patta kattai’, Ambal becomes, aparna the leaveless dry creeper; and Skanda becomes, ‘visaka’, the branchless fledgeling plant! All three are in a state of supreme dispassion.

Subrahmanya, in complete dispassion, is the Dhandayudha Pani, Komanandi, totally detached from the worldly affairs. He is also the Valli Devasena Sametha, Kalyana Subrahmanya. He is the Friend, Guide and Philosopher, for both this worldly and other worldly affairs.

He blesses everyone equally. He has one wife from the lowest strata of society , Valli. Then He has a wife, the affluent, divine girl, the royal Deva Senai. He is the smallest baby God as well as the leader of the fighting forces too. When the Kumbha Abhishekam for Subrahmanya Swami Temple in ‘Thenam Pettai’, took place, an idea occurred to me, that may be, ‘Deiva Nayakan Pettai’, possibly became, ‘Thenampettai’. Arunagirinathar, calls Him, ‘Devaadi Deva Perumale’, meaning ‘God of all Gods’!

We should all be devoted to Him. To enable us to do so, Nakkirar has given us, Thiru Mruruga Aarruppadai. He was born in the river Ganga. He is the combination of the six sparks. He is the God of the six lettered mantra, Saravanabava. This six headed ‘Aaru thalai murugan, gives us ‘arudal’, that is ‘cools us from the heat of involvement’. His victory day, is the sixth day after full moon in the month of Thula. ‘Thula’, indicates his balance of proportions. Remaining in absolute Gnana, He maintains the balance between the good and bad. He destroys both the inner and outer enemies. He is Jyothi Swaroopa. He is the Light on the Hill. He fell as a fire fall in Kailasa Mountain. In Thirupparam Kunram and Thiruthanigai, he wedded Devasena and Valli, respectively. In many hills He lined up his forces. He destroyed ‘Sooran’, in Ganda Maadana Mountain. He stood as a poor urchin in Palani. In Swami Malai, He became ‘Thagappan Swami’ or Guru to His Daddy!

He is bigger than the biggest. We are smaller than the smallest. If we offer the smallest of grains, ‘Thinai’, He will come willingly. If we add a little honey, collected by small bees, from small flowers, and offer it to Him, he will give us the sweet experience of seeing our hearts bloom. If we light a lamp with cow’s ghee, representing the greatness of nature, He will light up the Gnana Jyothi, in our being. If we offer, ‘this maavu vilakku of grain powder’, He will light up the ‘Maa Vlakku’ of resplendent glory, in our lives, in our hearts and minds!

Let us say what He Himself told us, as Gnana Sambandar, “Aran Namam Soozhga”. So Let us all chant, “ARA HARO HARA’.

Sambhomahadeva.

Deivathin Kural Series - 140

Om Namah Sivaya.
Deivathin Kural # 140 of 23 Jan 2007.
1. These e-mails, are chapter wise translations of the lectures given by, Sri Chandra Sekharendra Swamigal, of Kanchi Kamakoti Peetam. Every day, after the daily Puja, He used to talk, on various aspects concerning Hinduism. These are published, in Tamil, by Vanady Padippagam, T.Nagar, Chennai, as Deivathin Kural, in seven volumes of a thousand pages each.
2. To-day's talk is titled, 'Muruganin Poorva Avataram', ie., 'The Previous Avatara of Muruga', in pages 633 to 643, of Deivathin Kural, Volume 1.
3. You may know something about Sambanda Murthy Swamigal. At least some of you might have heard about Kumarila Bhattar. To-day I am going to talk about another Subrahmanya Avatara. Till very recently, I myself was not knowing about this story. To put it in the right perspective, this is not Subrahmanya Avatara, but about, what He was prior to becoming Subrahmanya. How was this came to be known to me itself, is a story.
4. Vyasa wrote the 'Brhma Sutra', in which He has discussed 'Parmatma Tattva', meaning, the Supreme Principle. In it, in Chapter 3, part 3, Sutra 32, He says, "Those who have a mission to fulfil continue in the corporeal state as long as the mission demands it". While writing His comments, our Acharyal says(amongst other things), 'Sanat Kumara who is a mind-born son of Brhma, having given boons to Rudra, for that reason was born as Skanda'.
5. I was wondering, 'Sanat Kumara, giving boon to Rudra and later born as Skanda?! Where is this given?' I asked many learneds. Then Sri Vatsa Somadeva Sarma, was given this task, to find out. He had given all the 18 Puranas, in a short form in Tamil. One day, He came to give me Biksha. During that, He gave me this information, as the biggest present, that the story is availabale in detail, in Tripura Rahasyam, Mahatmya Kandam, 37th Chapter, this story is given in detail! Let me tell you the story.
6. Sanat Kumara is the mind born son of Brhma. He is a born Gnani, like Sukachariyar. He does not identify himself as the physical being, that he is ever aware that inside and outside, are the same. One night he had a dream. In the dream there was a war between Devas and Asuras. In it Sanat Kumara fought as Commander of the Divine forces and destroys all the devilish forces. He told his father about the dream and asked him as to what is the meaning.
7. Brhma told him, "My dear Son! In your previous life, you had done Veda Adhyayana. There is a mention of Deva-Asura battle in it. That seems to have made a deep impression in your mind. Devas are those that are venerated and propitiated through Yagnas and they shower boons and blessings on humans. Asuras want to interfere in this relationship between Devas and Humans. Because of your deep involvement in Vaidik philosothy and arrangement. you wanted to fight the Asuras and destroy them all Yourself. It is that thought which is the reason for your dream."
8. He continued, "Whatever thought comes to your mind, that will become a reality. So one day, you will become the Commander of the Divine Forces and will destroy the Asuras. But in this life, you are likely to think of Asuras and Devas as Brhmam only. So you have to take another life for your dream to materialise."
9. Once a person's mind, speech, heart and body, are completely established in truth, they cannot bluff even unintentionally. To put differently, whatever they say, knowingly or unknowingly, even if it is contrary to the truth, it has to become the reality! Sanat Kumara was such a person. Whatever he thinks, even in dream, becomes the truth. Having heard Brhma, Sanat Kumara, to whom the world and life in it, is only a dream, went back to his ways of quietitude.
10. Now it was the problem of Parameswara, to make this dream come true! Though Sanat Kumara was not making any efforts for his Darshan, He arrived at Sanat Kumara's Ashram, along with Parvathi. For Sanat Kumara, it made no difference, as he looked at anything and everything as Brhmam only. He did not even get up to recieve the divine couple. Parvathi-Parameswaral waited for quite some time. They were thrilled by looking at this boy, so deeply absorbed in himself. Still with an assumed annoyance, Siva asked him, "When we who are the Parents of the whole Universe, have come to visit you, is it not your pride that you are a Gnani, that you could ignore us? What will you do if I give you a curse?"
11. Sanat Kumara could not care less. He replied non-challantly, "Even if you were the super-angry-Rudra, and curse, it will not affect the Atma. Go ahead and curse." Eeswara was thrilled by the reply of the self realised Atma Gnani. He said, " I appreciate your equipoise! Ask whatever you want. I will grant you boons." Sanat Kumara laughed. He said, " My dear sir! Your boon will make no difference to someone, for whom there are no more wants or demands!" He went one step higher. He said, " Parameswara! From your talk, you seem to give a lot of importance to boons and curses. Why don't you ask for a boon and I shall grant you." Eeswara was quite happy. When our own children, try to boss over us, which parent will not be thrilled? The Lord of all the worlds, thought that He had now an opportunity to make Sanat Kumara's dream come true. He asked in all humility, "The great Gnani that you are, you have given Brhma the pleasure of being your father. Will you consent to be my son, at least in another life?" "OK. I will become your son," agreed Sanat Kumara.
12. Till attaining to Gnana, we will cry that we want this cycle of birth-death-birth, should come to an end. Once we are firmed in gnana, then birth and death are as irrelevant as the appearance and disappearance of a water bubble on the surface of water only. Sanat Kumara had said that he would be born as Siva's Son. He had not said that, he will be born to Siva and Parvathi! Sanat Kumara thought about this and found that there was some logic, in the situation. He openly told Siva, "As per Sastra, one should not give a boon unasked for. You only asked for the boon and Your wife, did not do so. So whatever way, you can give birth to me as your son, do so."
13. Parvathi was disappointed. Of course, all life forms are her children only. However, she also wanted that such a Brhma Gnani should be born as her son too. So she argued. "Sastras do not differentiate between husband and wife. Whatever a husband asks for, especially to have an off-spring, wife is automatically included. Because He has asked, you have to become my son too," She claimed. Sanat Kumara thought about this deeply. He said, "There is justice in your claim too. However, somehow, I prefer not to go through the process of being confined to life in the womb. With a big heart, You should permit me to be born, to your husband, without the normal procedure!" She thought about it reluctantly. Finally she came to a compromise.
14. When Basmasura did Tapasya, he got a boon from Parameswara, that by placing his hands on anybody's head, he will burn them off. He wanted to test his power on Parameswara, who promptly disappeared. Parvathi, though knowing everything, temporarily forgot Her and Parameswara's imperishability. She was shocked by Parameswara's diappearance. She virtually melted out of extreme agony of seperation. That became a lake known as 'Saravana Poigai'. She remembered it now. So the compromise was that Parameswara, will produce the sparks, that will be recieved in Her body of Saravana Poigai!
15. Accordingly, the six sparks from Parameswara's third eye, were carried by Vayu and Agni, the Air and Fire Gods, to the Ganges River. who fetched them to Saravana Poigai, where he became Subrahmanya, the Deva Senapathi. However many names He has, 'Sa Ra Va Na Ba Va', became the most important 'shadakshari' Mantra. That is Ambal's greatness!
16. Santokya Upanishad, clearly says, that Sanat Kumara is Skanda. It also clarifies that He is the Gnana Pandita. The great Narada had to come to Sanat Kumara, for Gnana Upadesa. Narada was an expert in, the Vedas, Itihasa, Purana, all Sastras, Deva Vidya, Brhma Vidya. Bootha Vidya and Nakshtra Vidya. He was the foremost authority in Bakthi Marga. But when it came to Gnana, He had to come to Sanat Kumara. Narada pleaded, "There is nothing that I do not know about. But through all that, I have not come to know about the Self. I am in agony because of that. You are my only recourse! Please teach me!" Sanat Kumara, explained, "You do not have to go anywhere, to find your Atma. Up and down, right and left, inside and outside, everything, everywhere, all the time, it is one and the same Atma! If you meditate on it, to the exclusion of all other thoughts, You will know yourself to be the Atma. That is 'Swa rajyam' or self rule. That is 'Swaroopa' or self form. You have to start with cleanliness in food, followed by cleanliness of the Heart and Mind. Then when the mind stands still, all binding ties break off." The Upanishad says, "Thus, Baghwan Sanat Kumara, showed Narada the way beyond all darkness; and He is known as Skanda; and He is known as Skanda". The Upanishad completes its statement with a double entente!
17. The brilliance beyond all darkness, is Gnanagni Murugan, the fire of knowledge! That is what is affirmed by Santokya Upanishad. Avastha means state. Santokya Avastha is Zend avesta. Parsi religion is completely, Fire worship. It was started by a saint from Sourashtra. This word Sourashtra, became Zorathustra. Souram or Sauram is related to the Sun. "The Sun, Fire and Gayatri, are the special forms of Sambu or Sambasiva, or Siva with Ambal", says Acharyal in 'Prasna Uttara Ratna Malika', or 'Prasnottara Ratnamalika'. In Thruvannamalai, Siva is Agni Swaroopa. Murugan is the Fire of Siva.
18. Vedas themselves are using fire worship quite extensively. Veda start with the word, 'Agni'. 'Oupasanai', is Agni pooja only. It is a common activity for all castes. For this Subrahmanyar is the main Deity. Panchayathana Pooja was revived by Acharyal, in which, Ganapathy, Eeswara, Ambal, Soorya and Mahavishnu, are the five Deities revered. It is quite sensible to include, Subrahmanya in this daily pooja, because, 'Oupasanai', is not much practised now-a-days.
19. It is good to see, that now-a-days, worship of Muruga is on the upswing. Pazhani, Thiruthani, Thiruchendur, Swami Malai, etc., are all popular destinations. Thirppugazh singing is quite prevalent everywhere. 'Murugan is only a Tamil God, not found in Vedas', is a canard. Acharyal has sung a sloka titled 'Subrahmanya Bujangam'. In it in the stanza starting with 'Myooradi roodam', he uses the phrase, 'Mahi deva devam'. 'Mahideva', are Brahmins. Murugan is equally a God for all castes. Acharyal further says, "Muruga! Para Sakthi Putra! By standing on the sea shore, you are indicating to the devotees that you will take them across the ocean of samsara. That all the problems of the devotees will subside as the waves subside in the ocean. I can't think of a God other than 'Muruga' he says, (Na Jane, Na Jane)."
20. Thiruchendur Murugan is indicating that, as the waves raise and subside in the ocean, "all Jeevas and Jagat, raise from Me and subside in Me". Siva humbly requested the Sanat Kumara, who had given Gnana Upadesa to Naradar, to become His son. Then with equal humility, took the Pranava Upadesa, form Him after He became His son! Muruganukku arohara!
Sambhomahadeva.

Deivathin Kural Series - 139

Om Namah Sivaya.
Deivathin Kural # 139 of 17 Jan 2007.
1. These e-mails, are chapter wise translations of the lectures given by, Sri Chandra Sekharendra Swamigal, of Kanchi Kamakoti Peetam. Every day, after the daily Puja, He used to talk, on various aspects concerning Hinduism. These are published, in Tamil, by Vanady Padippagam, T.Nagar, Chennai, as Deivathin Kural, in seven volumes of a thousand pages each.
2. To-day's talk is titled, 'Agniyil Adangiya Avatara Purushargal', ie., 'Divine Incarnations that Settled in Fire', in pages 629 to 632, of Deivathin Kural, Volume 1.
3. Kumarila Bhatta, settled in fire to become, Kumara Swami. For Dharma, he sacrificed his body. Such greats have given a strong basement of supreme sacrifice, to our religion, that come what may, in the form of, Avaidikam or Agnostism or Reforms based on the so called, 'paguth arivu vadam'; that there is nothing to panic. We may never have to feel, 'Hinduism khatre mein hai!'.
4. Here, Gnana Sambandar too, disappeared, walking into a huge fire. At that time he was only 16 years old. Within that period of life, this child had countered all other so called religions and re-established Vaidik Dharma.
5. Acharyal (meaning Adi Sankara), also had completed writing the Bhashyas on Prasthana Thraya, (ie., his commentaries on Upanishads, Brhma Sutra and Bhagavath Gita), by sixteen years of age. But, Vyasa requested him, by saying, " Don't be in a hurry to drop your earthly body. Whatever you have written, You have to preach. You have to win over other religionists in debates. You have to give the pleasure of your company, to the common masses of India, by going to them yourself." So Acharyal retained the human form for another sixteen years.
6. Acharyal had the onus to rekindle and reawaken the Vaidika Dharma, all over the Baratha Varsha, before He was 32 years of age. (Half of his resposibility of countering Buddhism though, had been done already by Kumarila Bhattar and one Udayana Achariyar. This latter was a Nyaya Sastra expert. We will talk about him later.) Sambandar had to do this in the South India, by 16 Years. What the Father had to do for the whole country in 32 years, the Son had to do only for the South, in 16 years!
7. The Father jumped directly from Brhmacharya to Sanyasa and completed His Avatara Karya. The Son, (had a knick name, 'Aludai Pillai'), did His Avatara Karya, while still in Brhmacharya !
8. When Sambandar was 16, He was requested by his relatives and followers, that He should accept Gruhasta Asrama and get married. Having fed on the milk of Mother Ambal herself, for him all women were equally the same Mother only. ( In 'Soundarya Lahari', Acharyal says, "Amma, the special effect of Your Milk, makes both your sons forever celibates!". In North, Karthikeya is an utter Brhmacharyar. There is no talk of Valli and Devasena, there! ) Gnana Sambandar was like that only. Knowing the divine purpose, He accepted. His marriage took place in Thirunallur Perumanam. Once the 'Panigrahanam' was over, He went to the Temple of that place, with the Bride and all the friends and relatives. The whole Temple was Jyothirmaya. He walked into the Jyothiswaroopa, with all assemblage! That was literally the biggest marriage or 'Perumanam', for all time to come, anywhere in the world! This is the Panjatchara Padigam, He was singing at that time:-
"Kadalagi kasindu kanneer malgi
Odhuvar thamai nannerikku uippathu
Veda nankinum meipporulavathu
Nadan namam namachivayave!"
9. Marriage, is defined elsewhere as, 'meeting of the minds, body and soul of two people, with no sense of seperate identity left'. Here, not only the bride and groom, but the whole Marriage Party, attained to Oneness !
10. Kumara Swami is directly the fire out of Siva's third eye! He is Gnana Agni, which could burn fire itself, as Thiruppugazh, says, 'neruppaiyum erikkum gnana agni'. In both Avataras, He ended the worldly life, by fire. Though he is the fire of Gnana, in heart He is very cool, because He is also closely related to Water. The sparks of Siva's third eye, were recieved in Saravana Poigai and became Murugan. Saravana Poigai has the Ganges as the source. So Ganga is also another Mother for Him. So He has another name as 'Gangeya'. As Gnana Sambandar also, He recieved Mother's milk on the banks of a Temple Pond only.
11. All woman are His Mothers. He is a child to Karthik Stars. The sixth in the order of Stars is Kruttika. The sixth day after the new / full moon is Sashti. He has six faces. His Mantra is six lettered, SA RA VA NA BA VA. He destroyed six Asuras. By being devoted to Him, we can forever master the six enemies of, Lust, Anger, Greed, Passion, Pride and Stupefaction(that is Kama, Krodha, Lobha, Moha, Mada and Ascharya). He is the Deva Senapathi with Six Padai Veedugal or Army Formations.
12. One Avatara of Subrahmanya, Kumarila Bhattar by name, Acharyal met face to face and won Him over. The other Avatara, Thiru Gnana Sambandar by name, Acharyal has descried as 'Dravida Sisu', in Soundarya Lahari. Some people say, that He refers to Himself as 'Dravida Sisu'. Whatever it may be, let me tell you the meaning of the Sloka, starting with the words, 'Thava sthanym manye'.
13. Acharyal says, "Amma! who is the daughter of Himagiri. Your milk is the Amrutam coming from your heart. You not only give all Your blessings and grace through that, it also imparts the power of speech, to be able to convey Your Grace to all the people of this world. This milk is eternal(saraswatham), and Saraswathimayam. This South Indian Baby, which has drunk, the outpouring of Your milk, has outpoured poems and flooded the world! You gave all your Love, to the Baby, that it has become the greatest poet and won over everybody's hearts."
14. First of all, Muruga was a Sanga-p Pulavar, one of the Bards of the Board! Then with with poetical genius, Sakthi, Gnanam, Vaidikam and Saivam, He came as Gnana Sambandar, to protect the South India. He calls Himself, 'Nan marai Gnana Sambandan'. He did the same job of re-establishing Vaidika Dharma, as was done by, Kumarila Bhatta, in the North.
Sambhomahadeva.

Deivathin Kural Series - 138

Om Namah Sivaya.
Deivathin Kural # 138 of 16 Jan 2007.
(Continued from the Deivathin Kural # 137.)
14. 'If we do the duties, as laid down in the Vedas, it is enough. There is no need for being devoted to God, neither is there any need for aspiring for realization.' This is the belief of Karma Meemamsa. Vedantam or end of Vedas are Upanishads. Though Karma Meemamsakars accepted the
Vedas, they did not accept the later part, which defines that there is no difference between Jeeva and Paramatma. Why is this? They divided the Vedas in to two parts. 'Vidi' and 'Artha Vadam'. Vidi is the portion which defines the Karma. This is similar to the Rules and Regulations part of an Act of Law. This is the portion, which describes the procedure of Karma and the Mantras to be used at successive stages of the action. The other part of the Vedas, which talked of positions,principles, logic and reasoning, was called, 'artha vadam'. This was considered as propoganda and publicity, and not given equal importance.
15. There is an advertisement for, let us say a tonik or 'avaleha'. It indicates that there is a tough looking man, wrestling with say a Lion or Bear. The picture is not for our enjoyment, but so that we may be tempted to buy the tonik, thinking that after partaking the tonik we will also be very strong! 'Similarly whatever is given in the Veda is to motivate us to do the Karmas', Meemamsakars believed. As it is impossible to wrestle with a Tiger or Bear, tonik or no tonik; they thought that, 'Realising the Self or Atma, or Jiva becoming Brhma' etc., is all so much, 'Artha Vada', to make us stick to the Karma path'.
16. What did Acharyal say to counter this? Now listen carefully. He told Kumarila Bhatta, " As the Veda tells you certain 'Do's', it also tells you certain Dont's. Here there is no Karma. Only some 'not doing Karma'! There is some value in not doing certain things, such as 'not drinking alcohol'. You are not accepting Vedas only for Karma's sake, but for the sake of Akarma also! You are accepting Veda for its intrinsic value and not, Action and Inaction. But Karma is not an end in itself! Whatever pleasure you get out of Karma, is only temporary. Karma initially bestows some happiness, through which the Aim is, 'Chitta Suddhi'. But even this 'Chitta Suddhi', is only a transit camp, a stop gap, enroute. Bakthi, Dhyana and Gnana, are the subsequent goals. The final destination is of course, totality or Poornatva, Sasvatha Soukyam. Permanent bliss is also total inaction and or no more Karma!"
17. "OK. What is the use of a Man reaching the permanent bliss of total inaction?", you may ask, "What use is He of, to the world at large?" "Good question, well brought out!", says, Adi Sankara! " When a Man reaches a stage of having no more duties to perform, and is in permanent bliss, it is for Him the highest of achievement, to have regained His totality or Poornatva. Is it not the goal to be achieved, to be happy and kind, with no capacity whatsoever to hurt anyone? When a person takes Sanyasa, he or she, takes a 'praisha mantra'. It is a prayer, saying, 'I pray that, on seeing me no life form should feel fear. I shall be kind and loving towards all life forms!'. Till you have to perform actions, some problems will arise. Some anger and hate will result. For a Sanyasi, there is no more duty to perform. He can be love incarnate, towards all, living beings, animal, birds, insects and things! His only job is to love! His very proximity and sight, generates happiness and love. Through his very being, he is of much use to everybody and everything! Is he inactive? He is doing the greatest service to Humanity! Though he has nothing to gain, though he has no more axes to grind; purely for the sake of the world at large, he goes from place to place, giving darshan, advice, upadesa, deeksha, blessings; wherever he goes. With total dispassion, he achieves more. Those that are involved, are all the time cribbing and balancing profit and loss. With anger and agitation, they are never fully efficient in whatever they do. But this Sanyasi, can do any work more efficiently, because, he has tapped on to the source of abundant power and reached the efficiency ratio of Hundred Percent ie., Unity, that smilingly, he makes the impossible possible, effortlessly! Since everything is himself, he has no hatred for anyone. He corrects with Love. It is this pinnacle of glory, that every individual can reach, for which the first step, is Karma, my dear Kumarila Bhatta" said Adi Sankara!
18. Adi Sankara continued, " Instead of leaving people to do whatever they want, motivated by selfishness, Vedas have defined the role of each individual,for the common benefit. When you train your own mind, by learning to do, 'nish-kamya-karma', ie., doing ones duty with no desire or selfish motivation, the cleansing of one's mind results. Doing Karma, without Love of God, is wrong. Karma is 'Jadam'. It is God who gives the result of Karma, being the 'Phala Dhata'. The only way to set aside, narrow selfishness, is to have the devotion that, one is doing God's. It is He, who can, lift us to efficiency and profiency." While saying all this, Adi Sankara, was standing there as an embodiment of the ideals of, whatever He was talking about. He was Parameswara in Human form, an epitome of perfection as a Gnani, as a living example of Sanyasi, displaying all the qualities he was mentioning, Universal Love, Inner Bliss, Nishkamya Karma, Bakthi and Gnana. Kumarila Bhatta was experiencing the salubrious effect of the nectarine words of Love. It became clear to him that all Karma and it's effect is to be offered at the feet of the Almighty; and that the end of devotion is to dissolve one's seperateness in God.
19. With tears of gratitude pouring out, he said, " I have no more doubts that, Karma does not give effect on its own. It is God who does so. In my effort to expiate my sins, as I stand here being roasted by this, 'Dushagni Pravesha', You Easwara, as the Phala Dhata, has come to give effect. You have given me the clarity which, could never have been given by Karma alone! Even great Bhaktas may not be able to remember God, in the moment before death, it is said. For me who always held that there is no need for God, You Yourself has come to bless me. All Your views are totally agreed. I am not even feeling the effect of this fire, as a direct proof. But I am not in a position to tell all this to other Karma Meemamsakars. Please proceed to the city of Mahishmathi and tell this to Mandana Mishra, who is a more fanatic Meemamsaka. Once he is won over to Your Siddhanta, all others will follow suit."
20. With no apparent effect of the fire, Kumarila Bhatta, was experiencing the cooling effect of Acharya's nectarine Love. Here I am reminded of, 'Mooka Panchasathi' sloka and Appar Swamigal's song.
21. 'Mooka Panchasathi', sloka starts with the words, 'Janoyam sathapto'. It means that, 'I am scorched in fire'. Which fire? The very life is 'intense fire'. I am not getting even a drop of, 'parama gnanam', he says. 'Para gnana payash', is the phrase. It is the, 'milk of human kindness', that Ambal gave the Baby Gnana Sambandar. He has Gnanam in his name itself. How much he did to spread the Gnanam, is known to you all. He has sung in praise of Veda Karmas, wherever he went. For example, 'kartru aangu ombik kaliyai varaame sertraar vaazh thillai', he says. It means word for word as follows,:- 'kartru' = having learnt and done Veda Adhyayana; 'aangu ombi' = having raised velvith thee, as given there in the Vedas; 'kaliyai varaame' = prevented kali from coming; 'sertraar vaazh thillai' = Thillai Chidambaram where such great brahmins live. Thillai city where three thousand Brahmins, experts both in Vedas and the Tamil Language, used to live. In the same song He further says, 'murtraa ven thingal muthalvan paadame partraa ninraarai partraa paavame'. Meaning, those who catch hold of His feet, who wears the white moon, not yet full, will not be affected by the 'Paavam', or sins of Kali.
22. To Kumarila Bhattar, instead of water or milk, He Himself gave the Adwaita Amruta, Nectar of Oneness.
23. For his thirst, what did Mookar ask for? "Mother Kamakshi! Paramasiva jaaye, (mother who is one with Paramasiva without duality)!, I am roasted dry, in the Samsaara Thaapa, I am looking for the cool shades of your lotus feet, 'padaambhoja chaayaam' ", he says. In Tamil, 'inai adi kamalangalin nizhal'.
24. These are the exact words, as though reprinted, used by Appar Swamigal, "eesan enthai inai adi neezhale". Appar was a leader of Jains. Once he reverted back to become a Siva Baktha, the Pllava King, who was a Jain follower, ordered that he be put in a, 'Sunnambuk Kaalavai', (that is, a huge utencil inwhich dry fried sea shells would be converted to lime, by pouring water in it). The King's soldiers made fun of him asking him, " You were chanting Siva, Siva! How are you now? "
25. As Prahlada was not affected by the cruel punishment meted out by Hiranyakasipu, Appar was not at all affected. With God's Grace, He did not feel the slightest discomfort. His reply to the people who were ill-treating him, is a gem of a poem! He said, " You are asking me, as to how I am feeling? It is as cool as the shades of My Father's feet are meant to be. It is beyond the bodily sensual experiences. Let me tell you, in words which you will understand! Note down one by one. First, 'Masil veenai'. Faulless music of Veena. Second, 'Malai Madiyam'. The soothing feel of the full moon. Third, 'veesu thenral'. The pleasant breeze of the southerly wind. Fourth, 'veengu ilavenil'. The waft of the fragrance of flowers in the early spring. Fifth and finally, 'moosu vandu arai poigai'. A water point, full of flowering plants, dripping nectar, attracting a bevy of buzzing bees. If you can add up all these sweet experiences, that may match, 'eesan enthai inai adi neezhale'. The shade of my Father's feet, is like that. That is what I am enjoying in this, 'sunnambuk kalavai', vessel full of effervescing lime!
26. Kumarila Bhattar, who is an Avatara of Subrahmanya Swami, looking at the feet of Acharyal, who is an Avatara of Parameswara, without the slightest of discofort, sacrificed his body in the fire of rice-husk!
27. Aa an Avatara of Gnana Pandita Muruga, there is no doubt that Kumarila Bhatta, very much knew about Bakthi and Gnana. When the Buddhists, in all their sincerity, professed, 'Arivu Marga', or Path of the Brain; even if a portion of their teaching was accepted, it would have been like, permitting the proverbial camel to put his head inside the tent, in the desert! So he defeated the Buddhists roundly, by insisting, 'No God. No Bakthi. No Gnana. Karma will do most sufficiently!' Later Acharyal could take the masses, (from where Kumarila Bhatta left,) into Bakthi Marga and Gnana Marga.
Sambhomahadeva.