DEIVATHIN KURAL # 163 (Vol #
6) Dated 28 Apr 2013
(These e-mails are
translations of talks given by PeriyavaaL of Kanchi Kaamakoti Peetam, over a
period of some 60 years while he was the pontiff in the earlier part of the
last century. These have been published by Vanadi Padippagam, Chennai, in seven
volumes of a thousand pages each as Deivathin Kural. Today we are going ahead
from the second paragraph in page No 1120 of Volume 6 of the Tamil original.
The readers may note that herein ‘man/he’ includes ‘woman/she’ too mostly.
These e-mails are all available at http://Advaitham.blogspot.com
827. "கருடா சுகமா?" (meaning, 'Hi! Garuda, are you OK?')
is the question by Ãdi Sesha the Giant Snake, who happens to be the Bedstead
and Mattress of Maha Vishnu known in Indian Mythology as PerumãL – 'the Big Man'; addressed to
Garuda the Eagle, the official carrier of Maha Vishnu and "இருக்கிற
இடத்தில் இருந்தால் சுகம்", is the reply by Garuda (meaning 'If
you are in the rightful place, everything will be OK!').
The reference to the context is as follows. Normally PerumãL would either be sleeping in
the Ksheera Sãgara that is, the Milky Ocean or holding court in Vaikundam as
the Overall Ruler of the Universe. Only
when he is resting in the milky ocean the Anantha / Ãdi Sesha – Garuda and
Vishvaksena would all be in simultaneously present. PerumãL would be happily lying on Ãdi Sesha
as his bed, known to his devotees as 'Anantha Sayanam'. Vishvaksena would be in attendance and Garuda
will be having a darsan of his master by hovering in the air!
828. This snake Ãdi Sesha is ever afraid of visiting the
Durbar in Vaikundam where PerumãL would be holding court! There it is Garuda who is more
important. When PerumãL is sleeping in
the Milky Ocean, This huge snake known as Anantha / Ãdi Sesha bears the weight
of PerumãL. Then he stays there. At that time Garuda remains in the skies in
the Milky Way and has darsan of PerumãL with due reverence. But the moment PerumãL leaves his bed then
only Garuda has all the importance as the official carrier of PerumãL. He has to take him all over the world. In each temple he is PerumãL's Number One
devotee – known as 'Periya Thiruvadi', directly in front of the Sanctum
Sanctorum like that of Nandi in front of Siva's Sannidy everywhere. He not only bears PerumãL's weight but,
instead of remaining rooted to one place like Ãdi Sesha, is always in a hurry
flying hither and thither! Somewhere in
some corner of the world, if somebody like the elephant Gajendra gets his leg
caught by a crocodile, and sends an S.O.S by shouting, "Ãdi Moolame!"
he has to take his PerumãL there ever so quickly!
829. As you know already, the snake and eagle are always
sworn enemies. Always the eagle is the
winner who will make mincemeat of the snake!
Though even the army is afraid of the snake, (as the adage says, 'பாம்பென்றால்
படையும் நடுங்கும்') for the snake, Garuda the Eagle is the very personification
of fear, like the 'Simha Swapna' (or dreaming of the Lion) for the Elephant and
just the thought of the cat for the rat!
Though this Ãdi Sesha is the bed for PerumaL in his sleep and otherwise
said to be carrying the weight of world on itself, one look at Garuda Ãzhvãr is
enough to make him cringe in panic! So
he is always afraid of going to the Vaikundam or any other place where this
Garuda will have ease of access!
Normally though he is so afraid of Garuda, when Garuda came to the skies
of the Milky Ocean, Ãdi Sesha got a bit emboldened! That too when PerumãL was so protectively
lying over him, as the reverential poem goes, "பச்சைமாமலை
போல் மேனி" – meaning, 'with a body like a green huge mountain'! Not just emboldened, but a little too
when you meet someone older in age or power and status, you should be paying
your respects to him, in fact doing Namaskãra!
You should not be calling him by his
name. If he is equal, even then you
should not be taking his name, but only enquire about that person's well-being. Only if that other person is younger in age or
status, you may address him or her by name!
In the eyes of the Ãdi Sesha, Garuda was ever big, respectable and to be
avoided as far as possible. But now as I
said he became a bit cheeky, because of PerumãL's presence. At least this was a chance of once in a life
time! So he called Garuda by name and asked, "Dear Mr
Garuda, are you alright?" – That is the meaning of, "என்ன கருடா, சுகமா?" Garuda got the message immediately. He also quiet cleverly answered, "If you
are in your rightful place, everything has to be OK!"
Sesha asked about Garuda's wellbeing.
There is no problem about his welfare.
Fear is the worst unease, isn't it?
Garuda Ãzhvãr has no such worry.
Only in the case of Ãdi Sesha the Snake, half the life time is lost in
fearful thoughts and worries! Only when
PerumãL is with him he has absolute peace and wellbeing. So, when he was asking about Garuda's
wellbeing, Garuda poked him in his ribs as though saying, "If you are in
your rightful place, everything has to be OK, the problem is only when one is
in the wrong place at the wrong time!"
Even the planets have their own place of residence or a sphere of
influence where they are powerful and not in the wrong place.
832. This Darkness was hiding somewhere in some corner of
the world. Its enemy is Light. But their
enmity has always been too one-sided, the darkness always being on the losing
side! Just the young sun has to show his
face and the darkness has to run away!
"Even if we have the whole world under our reign throughout the
night, the moment there is the slightest indication of the arrival of the Sun,
we are under compulsion to disappear!
Why so?" This is its
greatest complaint and crib!
"Somewhere, sometime or the other, we must grab and catch hold of
the small baby-like Sun and tie him up in knots", was its ambition! So now, when AmbãL had rolled all the
darkness of the world and made it her 'केश
भारं', coiffuring it, applying plenty of oil, dividing it in to two
parts and kept the 'Bãla
Surya' just very close, there was no holding back the Darkness anymore!
Suddenly it was happy, thrilled and courageous!
833. That 'Uchchi Tilaka Surya' was encompassed and
invaded from all directions and all the rays emerging were gobbled up! Normally it is the light that swallows the
darkness. But, here the opposite was
happening, that darkness had swallowed the light. (KTSV adds:
Though our ÃchãryãL and PeriyavãL in explaining him may be getting copiously poetic in
their expressions, it is worthwhile making note of the fact that their
statement is not contrary to science! A
blue flower looks blue because it, (by 'it' is meant the material by which the
flower is made of,) is absorbing all the colours other than blue and letting
out only that colour!) This Sindoora
Tilakam like the young Sun, should normally have spread in all directions and
turned all the hair in to thick waves and streaks of reddish hue, isn't it? Instead it has been permitted just one streak
of red as the Seamantham / Vakidu to go up and all other light has been
virtually swallowed! So, this black
darkness of her hair has won the battle and prevented any other light from
coming out, it seems.
scene is too good to be lost sight of but worthy of being meditated upon! Think of it!
The Mother of the Universe of exemplary fidelity to be emulated as a
model by all of us and eternal Sumangalitvam to be aspired for by all of us;
has applied Kumkumam as a huge round Tilakam at the top of her forehead. The Vakidu above that is a red streak of
lightning. All around closing-in from all
directions are the waves of the 'केश भारं',
the surrounding blackness of the hair and the redness in the centre, mutually
high-lighting each other. It looks as
though the heavy darkness of the hair is challenging the young Sun like Kumkuma
Tilakam as though saying, "Now, show your prowess!" It looks as though it has eaten up all other
rays of light other than the one red streak shooting up!
885. Why has it left that one streak of light – 'Rashmi'? If that is also not there, then what will be
the evidence of, there having been a fight?
There are many things in life that are red. So we will see that Sindoora dot also as
something like that. When there is just
one streak of Sunlight, only then we will wonder as to what happened to the
rest of them! Then only we will know
that all other rays of the Sun have been won over by the powers of
darkness! "द्विषां बृन्दै:" – means 'by the hoards of the
enemy forces'. This word 'द्विष' is
the root for all 'dwesham' or hatred.
This extreme darkness of the waves of black hair are looking like
marauding waves of the enemy forces by which Sun seems to have been made a prisoner
of – 'बन्दीकृतम् इव ' – as though jailed by the
opposing forces of darkness – so seems the fate of the young Sun! Not only that all other rays have been
gobbled up, the question remains if there is any freedom for this one ray of
light? That also is not there!
It is that ray of light that is in jail, while others have been
virtually swallowed! It just cannot move
right or left! It has to be a straight line
Vakidu. It cannot deviate from the straight
path! It does not have freedom of
movement! If you want divine presence –
'दिव्य सान्निध्यं' – it cannot be at an angle
வகிடு கிடையாது' – it has to be
straight. Similarly, it has to be made of
clean and unadulterated 'மஞ்சள் கும்குமம்', no 'maida Kumkum' and no 'jigna pigna' either, got it?
'Bandham' if it has the fourth of the letters 'dha' then amongst its many
meanings, one of them is 'to be made a prisoner of'. But here, since it has the third letter 'dee –
'बन्दी' it means simply a
prisoner and 'बन्दीकृतम् इव' – means 'as though made a prisoner
of'. OK, looking at AmbãL's Sindoora Seamantha Rekha in the middle with her 'केश भारं' on
either side, it looks as though the 'Bãla Surya' has been arrested by the enemy
forces of darkness and we are looking only at one ray that has managed to squeak
through. "OK, it is alright! It seems as never heard before, this good for
nothing weakling Sun, seems to have lost the battle to the forces of darkness. But what is its connection to the most
salubrious Soundarya Lahari?
887. In an earlier sloka we had seen that using the
blackness of the Tamo GuNa AmbãL gets rid of the darkness of ignorance, isn't
it? Similarly, the poet underlines the value
of the Seamantham that has been 'made prisoner of' in a different way. In fact he says, the Seamantham of AmbãL
remains the residence of Maha Lakshmi as always. If it has been defeated it is only an illusion
– 'बन्दीकृतम् इव', the emphasis being on
the last – 'इव', meaning 'as though' it has
been imprisoned! Nothing like that has
ever happened. In fact the first two
lines of the sloka talk of the victorious high point of the floods and the latter
two lines only talk of the low point of the floods as though there has been a
defeat! Read the first two lines again
and look at its meaning: -
तनोतु क्षेमं नस्तव वदन सौन्दर्यलहरी-
tanotu kshemam nastava vadana soundarya lahari
परीवाहस्रोत: सरणिरिव सीमन्तसरणि: |
parivãha srota: saraNiriva seamanta saraNi: -
it means "Amma! The beautiful flood
from your beautiful face along the channel of the Seamantha SaraNi may grant us
all salubrious benefits! Please note
that there are four words with similar but not exactly the same meaning as, 'लहरी', 'परीवाह', 'स्रोत:' and 'सरणि:'! We will look at them a little more closely in
the next issue of Deivathin Kural.
Labels: posted by Lt Col KTSV Sarma