DEIVATHIN KURAL # 81 (Vol # 7) Dated 19 Dec 2013

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 ஸ்வாமி'.  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 all Teachers!

58.          The 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'.

Gnãni of the Braves

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 appropriately. 

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

வள்ளி மணாளன்

 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!    

Shakti Velan

சக்தி வேலன்

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 Bravest!

(To be continued.)

Sambhomahadeva