DEIVATHIN KURAL # 166 (Vol #
6) Dated 04 May 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 1143 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
860. Yes! When you
say that it is the bow of Manmata with a string made of a series of bees, it is
Right spot on! Only he in the whole
world, including all mythological stories, is such an archer whose bow has a
string made up of a series of bees! The
way you were totally engrossed in looking at AmbãL's eye-brows was also due to
the fact that mercy and grace is so apparent from her eyes flowing like
sugar-cane juice that causes the observer to keep looking at her without even
batting an eye-lid! OK that is all Right. Whom is the Manmata going to fight with and
win over? Who else but Parameswara only,
lest he may go and sit down in total seclusion and thus not be available as the
Janaka with this Janani for granting all the well-being and blessing! For that reason only he is keeping his bow
and arrows ever ready to be used. It is
the power given by her. It is her
charity that he is able to make use of her own eye-brows and eyes as the
tools. Now, if you ask 'If the puzzle in
the sloka has been solved, I can only say, No!'
861. I have not yet come to that puzzle or confusion at
all! I have not yet, even tried to
attempt to give you a reply as to why the bow is broken in between and still
not yet fallen! That is where the
complication lies! I am yet to talk
about it. ÃchãryãL also has kept it only
in the last line, saying – 'prakoshte mushtou cha sthagayati nigudaantaram Ume!'
– "प्रकोष्टे मुष्टौ च स्थगयति निगूडान्तरं उमे!". With that we have to add what is given in the
third line as 'सव्येतर कर गृहीतं' and that is where the obscure
matter lies. The sloka finishes with 'Ume',
which is just addressing AmbãL as 'Uma'. There is no snag here. Let us see the balance. The words 'प्रकोष्टे मुष्टौ च' means, 'by the wrist and the closed fist', like a boxers
closed fist (and not the palm of the hand,) known in Tamil as, 'முட்டி'. In the olden days there used to be a common
term for Brahmins who used to live on alms only, known as 'unchavruddhi'. Most of them would take a vow, not to take more than
one fist-full in any body's house, so that he may not over draw on their
hospitality! Such Brahmins were known as
Nowadays the attitude is exactly the opposite, where people try as much
as possible, looking for comforts, benefits and weaknesses, to be exploited! So, such a Brahmin should be called 'முட்டி முட்டிப் பார்ப்பான்'.
combine the wrist and the fist, he has put it as, 'प्रकोष्टे मुष्टौ च'. In the next phrase 'स्थगयति निगूडान्तरं', the second word means 'the middle portion that is not seen', 'स्थगयति' meaning 'is hidden'!
Putting all these words together the fourth line means, 'the wrist and
fist of Manmata together are hiding the centre portion of the bow and the
string! An archer will be holding the
bow, by gripping the centre portion of the bow with his wrist and fist, because
of which the centre portion of the bow and string will not be visible. So a sudden look will seem as though there is
a gap in the bow and the string, still standing erect! A little closer look will reveal that there
is no cleavage or gap but, that the archer's wrist and fist are hiding those
portions of the bow and string. There
seemed to be a gap between the eye-brows, where there was no hair and between
the eyes the nose was coming in the way, which caused the bow and string to
seem as though there was a noticeable gap in continuation! Only the archer's fist and wrist it is, which
came in the line of sight causing the misunderstanding! Now, it is clear that there was no
863. Which hand is so hiding our vision, is it the Right or
Left? We have been told about this in
the third line of the sloka when the poet says, 'savya itara kara gruheetam' –
"सव्य इतर कर गृहीतं". The word 'savya' means Right
and 'savya itara kara' means that it is referring to the other-than-Right, that
is the Left. So, if AmbãL's eye-brows
are likened to a bow, they are being gripped by Manmata's Left hand. Though 'savya' means Right, at times it can
be said to be Left also! In Sanskrit
language there some words having a particular meaning as well as the exact
opposite meaning! For example the word
'chaya' – 'छाया', could mean both shadow and shine; the word 'aghoram' – 'अघोरं', could
mean fierce and or not fierce; both 'nyasam and sanyasam' – 'न्यासं व संन्यासं' could mean both joining and leaving or giving-up;
and 'chiti' – 'चिति', could mean both white and black! In Lalitha Sahasranãma where it is said that
Lakshmi is standing on the Left of AmbãL and Saraswathi is on the Right, it
says that 'sa chamara rama vaaNi savya dakshiNa sevita' – 'स चामर रमा वाणी सव्य दक्षिण सेविता'. Normally 'dakshinam' means Right and so there,
the word 'savya' clearly means Left, though normally it means the Right and
what is not Right was known as 'apasavyam' – 'अपसव्यं'! Even as
per English, if 'வலது' in Tamil is Right, then the 'இடது' or Left has to be wrong,
ÃchãryãL also is referring to the Right only as 'savyam'. In the next sloka, when he says that the
Right eye of AmbãL is the Sun and the Left eye is the Moon, he has used the word
'savyam' for the Right only and so that meaning is equally applicable here
also! "That is alright. Why bother about Right and Left? Is it not enough if we consider that AmbãL's
eye-brows look as though Manmata is catching hold of the bow formed by her
eyes, by some hand? No. Not enough!
Like the centre part of the bow, the centre part of the string of the
bow is also hidden, isn't it? For this,
we have to be clear as to how the archer is holding the bow and by which
hand! Otherwise, you tell me as to why,
our ÃchãryãL who is famous for economy of usage of words, like a family which
makes do with the minimum of materials and expenditure, should be using a
phrase 'savya itara kara gruhitam' – 'सव्य इतर कर गृहीतं' when he could have simply said 'कर गृहीतं'? Instead of using the direct word 'vãmam' – 'वामं' for Left, he has used 'सव्य +इतरं = सव्येतरं' with solid reasons!
865. Any archer for that matter will
hold the bow with his Left hand only.
More than holding the bow, shooting the arrow is more important isn't
it? Normally it is the Right hand that
is more dextrous and facile. It is only
some who are equally capable with both hands and they are known as 'ambidextrous'
or 'savyasãchi' –
is such an ambidextrous person who could hold the bow with his right hand and aim
and shoot with the left hand. The other
famous archer like him to be called 'Savyasãchi' was Arjuna. In Bhagawat Gita itself Sri Krishna tells
him, 'nimitta mãtram bhava
savyasãchin' – 'निमित्त मात्रं भव
those four words, Sri Krishna conveyed the message, "This bow 'Gãndivam' may be used by you by both
you to be called a 'Savyasãchi. But you be the tool in my hands for me
to act as the archer!" Thunder and
Lightning put together are known as the 'இடி' or 'वज्रायुधं' of Indra. Arjuna is Indra's son. So as to guard against the fall of the 'bolt
from the blue' on one's head or home, ten names of Arjuna are listed as a
sloka, as follows:
"अर्जुन: फल्गुन: पार्थ: किरीटी स्वेतवाहन: |
Arjuna:, Phalguna:, Partha:, Kireeti, Swetavãhana:, |
बीबत्सु विजय: कृष्ण: सव्यसाची धनञ्जय: ||"
KrishNa:, Savyasãchi and
is alright if that is a sloka about Arjuna, how does it matter to us here? May be he is also another 'Savyasãchi', that
is alright again. Still here Manmata is
holding the bow of AmbãL's eye-brow with his left hand. Now it depends on where we are watching this
from as to what is hidden from our view and what is open to our vision! Now imagine carefully like a picture. We can only be standing on his Left. She is always on the left side of Swami. If her face is vertical, the eye-brows would
be horizontal and so would the archer be.
We must be on his left. Now as we
are watching, if he is holding the bow with his right hand, we will be seeing
the four fingers pressing in to his palm.
Instead of the outer side of the 'Mushti' we will be seeing the inner
side of the grip. If he is holding the
bow lightly, then we may see the bow in some gaps. That is, it will not be totally hidden from
our view. But if you take the other side
of the hand known as the fist, the natural make of the hand from the wrist to
first set of knuckles, with the metacarpals is one continuous area. Then the four of the proximate phalanges bend
at slightly more than 90 degrees, closely gripping the bow not permitting any
view of the bow being gripped.
if Manmata is gripping the bow with his right hand, for us on his left, the
outer side of his fist will not be visible and we will be seeing the inner grip
from the side of the palm! More
important than this is the matter of the string being pulled by the archer –
his 'prakoshtam' that is the wrist portion said to be hiding the centre of the
string of the bow. Then only ÃchãryãL has
talked about the fist – 'mushtou cha' hiding the centre portion of the bow and
said, 'that there seems to be a break in the continuity of the string like vision
of the eyes, caused by the AmbãL's nose'.
There will be no such hiding of the string for us watching all this from
his left! There will be a factual
blunder and the example that like the string being hidden by the archer's
wrist, the nose coming in the way of the continuity of the eyes will not
gel! Now, if you make it look as though
the archer is holding the bow with his left hand and is pulling the string with
his right hand, the pieces of the jigsaw-puzzle neatly fall in to their places! The bow is gripped by the left hand and so we
are seeing only the outer side of the grip and the wrist is hiding the string's
centre portion perfectly!
think I have solved the puzzle satisfactorily.
Or, may be your heads are still reeling!
But I know that you will not readily agree or argue with me,
immediately, because you may be afraid that I will once again start
clarifying! So let us go to the next
sloka. (After a pause for a few minutes
PeriyavãL continues about this sloka itself!)
The essence of the sloka is revival and revitalising of Manmata, who was
burnt to ashes by Easwara. She did that
for the drama of Srushti Leela to continue.
Then people are getting corrupted in this worldly involvement. AmbãL thought about this deeply. "Though this is something, which I can
tackle singly myself, it would be better if we do so as the universal parents
isn't it? Instead it looked likely that
he may go and sit down unconcerned as DakshiNa Murthy!" So she was straining her eye-brows out of
concern for the welfare of the world at large!
It was then that Manmata who owed his very existence to her kindness
came forward to help her. "If I
make use of your eye-brows as the bow and your side-long glance as the arrow,
the moment Swami is showing any tendency towards dispassion, we can make him
turn around! Earlier with the sugar cane
bow and flower arrows, I used to think no end to myself. Now, that I have been sorted out, I am sobered
and that much more efficient! Now if we
make use of your eye-brows as the bow and your eye-sight as the arrow, there is
no doubt about victory!"
is straining of her eye-brows, that is keeping all the Pancha-Kritya-Murthys in
line carrying out their multi-various jobs – 'kshaNa chalitayo:
bhroo: latikayo:' – 'क्षण चलितयो: भ्रूलतिकयो:' as mentioned earlier. If we also meditate on her kindness and
surrender unto her, Manmata will also give us a wide margin and keep off!
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