DEIVATHIN KURAL # 81 (Vol # 7) Dated 19 Dec 2013
(These e-mails are translations of talks given by PeriyavãL 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 middle of page No 615 of
Volume 7 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 updated continually)
Special Value as the Guru
57. In addition to all this accreditation, as the foremost in
Beauty, Grace and indomitable Valour, he SubrahmaNya Swami is well known for
something more and what is that? Just think
of the pen-name that Muthuswami Dikshidar has adopted and that is
'Guru-Guha'. He is the Guru and that is
the greatest of his greatness. He is the
one who can grant Moksha by giving Upadesa to his devotees as AruNagiri Nãtha
says 'guruvãi ararkkum upadesam vaiththa' – 'குருவாய்
அரர்க்கும் உபதேசம் வைத்த'. As the Parama Gnãna Murthy he has the fame to have given
Upadesa to his own father, thus earning epithets as 'Tagappan Swami, Swaminatha
Swami and Gnãna Pandita Swami' – 'தகப்பன் ஸ்வாமி, சுவாமிநாத ஸ்வாமி and ஞான பண்டித
Having spoken about his attributes already listed, such as his Beauty,
Grace and Valour, Dikshidar comes to this ability of his, as the greatest of
next line reads, 'tãpatraya haraNa
NipuNa Tatvopadesa kartré' – 'तापत्रय हरण निपुण तत्वोपदेस कर्त्रे'.
The Jivãtma as the individual born as a man or woman in this world has
three mental anguishes with which one is born.
Three things virtually roast the human beings by those anguishes. They are known as 'Ãdhyãtmikam, Ãdi
Bouthikam and Ãdi Deivikam'. Let us have
some understanding of them each. The
first one is Ãdhyãtmikam inclusive of self-created or assumed needs such as our
inner desires, wants and deprivations.
The second, Ãdi Bouthikam is inclusive of all the problems created by
other people and living beings. The third Ãdi Deivikam is what happens by our
fate such as accidents and natural disasters.
Come to think of it, all of them put together are part and parcel of the
previously obtained packet of the effects of our past Karma Vinai, known as
Prãrabdam. By these three one may meet
with an accident or be afflicted by a disease or be part of a national calamity. But the self-flagellation is by one's own
mind meta-morphing the event into an uncontrollable Tãpam. In
all of them it is our own mind that tortures us. If we learn to control our minds, we will not
be aware of any torture, isn't it? As
the saying goes, 'manam irakka kartruvittãl' – 'மனம் இறக்க
கற்றுவிட்டால்', we can all become
Ãnandamaya Ãtmarama. To teach us to
become so self-controlled is Tatva Upadesa.
Sri SubrahmaNya is an expert Tutor / Mentor / Guru in administering such
Upadesa that will get rid of the three Tãpas – 'tãpatraya haraNa
NipuNa Tatvopadesa karta' – 'तापत्रय हरण निपुण तत्वोपदेस कर्ता'. When we say that,
'To him our Namaskãrãs are due', the word 'karta' – 'कर्ता' becomes 'kartré' – 'कर्त्रे'.
59. That he became Skanda Murthy and gave
PraNava Upadesa to his father is not the only such rare event. There was a Brhma Nishta by the name of Sanat
Kumara, one of the four Mãnasika – mind born / borne sons of Brhma. All four of them were those who had, remained
short of the Ideal Brhma Gnãna in their previous lives, in the previous cycle
of creation. So in this life, they were
simultaneously Brhmachãrys as well as Sanyãsi's having gone beyond the confines
of Ãshrama and Varna, to be rightly called as 'AtiVarnãshramies'. Their names were Sanaka, Sanandana, Sanãtana
and Sanat Kumara. Amongst them Sanat
Kumara is called by the second name 'Kumara' only. Sanat is the name of
Brhma. His son is Sanat Kumara. He has given Tatva Upadesa to Brhma
himself. That Upadesa and the story about
it occur in Chandokya Upanishad. At the
end of the Upanishad, after Sanat Kumara shows the state beyond darkness to
Nãrada; it is twice repeated that Sanat Kumara is the same as
Skanda who has this famous name as Kumara.
60. The light at the end of the tunnel,
the brilliance beyond the deep darkness of ignorance, is SubrahmaNya. If he is the Mãnasa Putra of Brhma, he is also
the Agni Putra of Siva. This Agni
Swaroopa is Gnãna + Agni = Gnãnãgni. The
coruscating spear Vél in his hand known as Shakti Ayudham
is Gnãna Vél only. The Shakti that
demonstrates his might and prowess; crores and crores of Manmata LãvaNyam; being the foremost in protecting the down trodden
demonstrating KãruNyam; are all off-shoots of the
Gnãnam finally. To be the Guru Nãtha
imparting that Gnãna to all others is the life force of that SubrahmaNya Swami
– 'tatvopadesa kartré; veeranuta guruguhãya agnãna dwãnta
savitré' – 'तत्वोपदेस कर्त्रे; वीरनुतगुरुगुहाय अग्नानद्वान्त सवित्रे'.
61. We think of the Braves and Gnãnis as
different people, when we are ignorant of the reality. Real Gnãni can be anything as he is
everything. His inner being only Ãtma,
in the outer he being all and everything, he could be seen to be a soldier or
statesman or trader. In Gita Bhagawan
Sri Krishna while imparting Gnãna, tells Arjuna, "Come on, pick up your
bow GãNdeevam and fix the arrow on it.
You are a soldier and you have to fight", didn't he? SubrahmaNya is a soldier of Gnãna, the
Commander-in Chief of all the Armies of the Angels. So he is worshipped by all soldiers. That is what is meant by the phrase
'veeranuta' – 'वीर + नुत = वीरनुत'. That word 'Nuta' means 'the one worshipped'.
He has nine great commanders as his
assistants named, 'Veerabãhu', Veerakesari', Veeramahendra' and such
others. So also his name is 'Veeranuta'.
The Guru in the Cave of the Heart Who as the Gnãna Surya Dispels
the Darkness of Ignorance
62. Having spoken about his indomitable
spirit, the poet immediately follows up with his Gnãnam as the Guruguha. Mountains are his mainstay residences. He is venerated as the 'kurnjik kadavuL' – 'குறிஞ்சிக்
கடவுள்', meaning as the God of the
Hills. As he lives in the caves of the mountains he is 'Guhan' –
'குஹன்'. Speaking of
purport, he is the in-dweller of the caves of our hearts as Ãtma Swaroopa. When he comes as the Preceptor, he is
Guruguha. Muthuswami Dikshidar by his
personal experience and Anubhava must have felt that, whatever he writes are
spouting out like a jet by the promptings of the inner self and so stamped
every one of his songs with the ID of 'Guruguha'. Thus here he continues with 'guruguhãya
agnãna dwãnta savitre' – 'गुरुगुहाय
अज्ञान द्वान्त सवित्रे'.
The word 'dwãntam' means darkness
and savitru' means 'to the Sun'. As
darkness vanishes without any note of taking leave by the arrival of the Sun,
this Gnãna Surya chases away the darkness of Agnãna without a trace. Sanat Kumara shows the way out for all
darkness, is the message.
The Poem that Depicts Kumara in the Form of Gayatri
63. In using the names of the Sun as
'Savita and Savitru' in describing SubrahmaNya, there is much Vedic
validity. The Sun has many names. In the Sloka 'Ãditya Hrudayam', many names
such as 'Ãditya, Savita, Surya, Kaga and Poosha have been mentioned. There are many more in usage too as Bhaskara,
Bhanu, Mãrthãndan, Divakara, Dinakara, DinamaNi, Amsumãn and many more including
Ravi. Amongst them all, it is only
Savita that occurs in the Gayatri Mantra.
It is in that mantra, when it is said that the effulgence of Paramãtma
is to be visualised as the central core of the Sun's orb that is to be
addressed and prayed to, so that it may kindle and impel our own individual
intellects to become brilliant also; the name used for the Sun is Savita.
64. The speciality of that name is that
instead talking of destruction and annihilation, it talks of creation and
construction. When the pregnant woman is
in the throes of delivering, she is said to be in the process of 'Prasava'
which is something like re-creation. The
word Savita is born of that word Sava.
The Sun at once removes darkness, dries up the mire, destroys the germs
and insects and also is responsible for rain, plant growth, agriculture, health
and our Ãdhyãtmic efflorescence.
Likewise this Gnãna Surya does, in erasing the darkness of
ignorance. But, after the removal of
darkness of Agnãna, doubt and confusion; what is left as balance is not nullity
but, the totality and clarity of awareness and knowledge. Hence the word Savita has been used most
65. Thiru Muruga Ãrtruppadai also opens
out with a comparison with the early morning ambience of Sunrise only. It seems me that the essential under-current
in this song by Muthuswami Dikshidar is to depict SubrahmaNya Swami as the
heart and soul of Gayatri Mantra, which in its turn is the quintessence of the
Vedas! First of all it starts with the
name of 'BrhmaNyam' and then at the highest reach of Anupallavi, is the use of
the term 'VareNyam' as done in the Gayatri Mantram too. Then in the higher pinnacles of its CharaNam
is the word 'Savitru'. In the song at
that point the Raga raisess purposefully higher and higher with a spike at that
spot, coming out with 'Savitre' very clearly.
The concept is that when the gloom and obscurity of ignorance is just
overpowering, as Gnãna Sunrise, Sri SubrahmaNya Swami reveals himself in all
glory to protect us from our own ignorance.
VaLLi's Betrothed Consort
66. Obeisance to
him, who is the affianced partner of Vijaya VaLLi, says the Dikshidar further,
'Vijaya VaLLi bhartré' – 'विजय वल्ली भर्त्रे'. That is the surprising thing about the real
Gnãnis, who may be seen in any garb or disguise. He may be seen as a great warrior too, didn't
I say? He could be singing pop songs and
dancing to the latest hip-hop! In
Thiruchendur he is Soora Samhãra Murthy the Valiant; in Pazhani he is the
Sanyãsi; In Swami Malai he is the Brhmachari Gurumurthy; in Thiru Paramkundram
the husband of Devasena and in ThiruthaNi he is the consort of the second wife
VaLLi, who is referred here as Vijaya VaLLi.
Namskãrams to him who is all the above as described, is what is meant
by, 'Vijaya VaLLi bhartré'. As Vetri Velan he is
ever victorious. Of the two wives on
either side of his, one is Devasena aka Jayanthi and the other is Vijaya
VaLLI. About Sri SubrahmaNya the most
popular dance-drama is about how he got married to VaLLi. In itself is contained the highest principles
of Vedãntam. The Jiva Ãtma is stuck
inextricably with these hunters of sensual pleasures. Paramãtma extricates the Jiva from the
clutches of the sensual pleasures and integrates with himself, is the
purport. Just because a tribal girl was so
much in love with him, the very son of the Parents of the whole sphere of
existence, does so many tricks and charades, wearing so many disguises enacts
so many scenes and gets married with her; is a clear evidence of his being the
refuge of the down-trodden!
67. 'Obeisance to him, who is bearing the 'Vel
Ayudham', that is of the form of Para Shakti, having immense potentials of
power, the poet says further, 'shaktyãyudha dhartré' – 'शक्त्यायुध
धर्त्रे'. Continuously changing his roles as destroyer
of the Rãkshasãs, as the remover of the threesome afflictions, as the
Guru who gives Tattva Upadesam, as the invincible hero adored and respected by
warriors, as the in-dweller of living beings as Guruguha, as the annihilator of
the darkness of ignorance, then as the victorious husband of Jayanthi and
Vijaya VaLLi; he is now described also as the bearer of the Shakti Ayudham, the
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