KURAL # 110 (Vol # 7) Dated 22 Feb 2014
(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 last para on page No 837 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)
36. Because Sri Rama Chandra Murthy killed
RavaNa, he was afflicted by three types of Dosha namely Veera Hatti, Brhma
Hatti and Chãyã Hatti. RavaNa was a
great warrior and hence on killing him Sri Rama got Veera Hatti Dosh. Then RavaNa was a Brahmin being the son of a
Brahmin Rishi Visravas. He had done
Veda Adhyayanam. In fact when he tried
to show off his might by lifting the Kailas Mountain, Siva pinned him down
under the mountain by pressing down by the right toe of his. At that time RavaNa extricated himself by
singing the Sama Veda while simultaneously playing on the VeeNa in symphony,
there by pleasing Siva. So, killing a
Brahmin means affliction by Brhma Hatti Dosha.
Next is Chãyã Hatti. Chãyã means
figuratively elite qualities of grandeur, eminence and exaltation. In such a person, there is a halo, lustre,
glow and illustriousness. RavaNa was a
man of impressive physical presence, learned in Vedas and Sãstrãs, had in-depth
knowledge of music and he was a great Siva Bhakta. When such a person is killed then some of
that lustre rubs-off negatively on the killer.
So Rama was affected by Chãyã Dosha too.
To get relieved of the three Doshas, he established three Shiv Lingas,
one each in Rameswaram for removal of Brhma Hatti Dosha, in VedaraNyam for
release from Veera Hatti Dosha and in Patteeswaram near Kumbakonam for erasing
the Chãyã Hatti Dosha. That there is
Rama Lingam in Rameswaram is known to everybody. But in the other two places also the Siva
Linga is known as 'Rama Lingam' only as having been installed there and prayed
to by Sri Rama.
Prãyaschittam As Advised by Easwara
37. As he had done Siva Linga Pratishta in
the previous Avatara as Sri Rama, Sri Krishna thought of asking Easwara as to
how to get rid of Veera Hatti. So he
went to Kailãsa. Between us as believers
and followers of Saivam and Vaishnavam we have no major differences. Only some amongst us think of party-politics
in these things too. But between them
Easwara and Maha Vishnu, they know that essentially they are one and the same
and not separate entities. For the sake
of divine Leela and management of apparently different areas of responsibility,
they seemingly appear to be different.
In fact all the Gods are one only as other religions seem to emphasise
and make a big issue out of. The differences are more for the convenience of
our understanding and we also know that after all is said and done in fact, it
is all one and the same as Adwaitam insists!
So sometimes this God will fall in the feet of that and some other time,
that one will fall in the feet of this.
At times they may also fight with each other, either of them winning on
various occasions. Sometimes their friendship
and love for each other will coalesce into their sharing one body called Shivanarayana
or Harihara, as also depicted in Sankara-Narayana Swami Temple in Thirunelveli,
deep down south in Tamil Nadu.
38. At the present juncture it is Sri
Krishna Paramãtma who is visiting Kailãsa and consulting Siva as to what would
be a suitable Prãyaschittam for the Veera Hatti Dosha. It is said that there are many modes and
means for expiation of one's sins, such as Tapasya-s and Karma Anushtãnãs, the
best Prãyaschittam amongst them all being, just to think of Sri Krishna! I Quote:-
tapa: karmãtmakãni vai |
तप: कर्मात्मकानि वै |
teshãm aseshãNãm krishNãnusmaraNam param ||"
तेशामअसेषाणां कृष्णानुस्मरणं परम् ||" Such a protector
of the down-fallen is now going to Kailãsa
in search of a means of expiation! Siva
also fully aware of the fact, that Sri Krishna's question is more for the
assimilation by the general public that though they are beyond any Dosha, they
only enact the scene as to how man should go about in such situations thought
about what could be a suitable means of expiation. 'If I tell him that you are above such
afflictions, Sri Krishna will not agree.
If I suggest Ganga Snãnam that will be considered like a not so
effective cure, as it is already the All-Cure Palliative. However much of an expert as a general
practitioner our family doctor may be, when it comes to eyes, nose, throat or
heart or lung, we would prefer to go to a specialist isn't it? That family doctor also is likely to send us
for consultancy to some specialist only.
39. Similarly in the matter of these Gods,
each one of the likes of Brhma, Vishnu, Maheshwara, Lakshmi, Saraswathi and
Pãrvathy, in fact all of 33 Crores of Gods of the Hindu pantheon of Gods; as
another individual form of the Para Brhmam; have all the powers of sanction as
well as removal or erasure! But they
have entrusted or allotted as though, one particular area of responsibility to
each Devata. Like if the devotees wish
to remove the obstacle in their way, they must approach Vigneshwara; for
education they should worship Saraswathi; for health they should approach the
Surya Bhagawan and so on. So now I have to tell this Sri Krishna
'Something Special' and not what every child knows, such as, 'Ganga Snãnam Pãpa
NivãraNam'! If we tell that to him, it
will be tantamount to calling him a fool!
He will claim that he has committed a sin beyond the powers of Ganga to
erase and that the method of expiation should be more powerful! Thinking on these lines, Easwara said,
"This month is known as Tulã Mãsam.
During this month every day from sunrise for a period of six Nãzhigai,
that is, for 2 hours and 24 minutes, all the 66 Crores of PuNya Teertam are in
the waters of Cauvery River. So if you
do Tula Snãnam in Cauvery, you will be absolved of the Veera Hatti
40. Throughout the River Cauvery this 'All
Teerta Sãnnidyam' is said to be there during this month of Tula. As this is also a generalised statement,
there has to be something special in that too.
So, in Mãyavaram in Mayilãduthurai only this Tula Snãnam is specially
said to be effective. The place name is
in fact 'Mãyuram'. As KalpakãmbãL became
a peacock hen and did pooja to Siva in Mylapore, here too AbhayãmbãL did
Easwara Arãdhana as a hen-peacock for this place to get the name of Mãyuram or
41. There, a spot with steps of stones
leading down to the river on the Cauvery River bank is known as 'Lãkadam'. In fact its original name was 'Tulã
Kattam'. Some people swallow some
letters at the beginning or in the middle of words in usage. Thus the words become unrecognizably modified
over time. Like 'ThoLLãyiram' – 'தொள்ளாயிரம்' becomes 'Tlãyiram' – 'த்ளாயிரம்' with some people, 'Mãyavaram' – 'மாயவரம்' becomes 'Mãyaram' – 'மாயரம்' and 'Vyãbãram' – 'வியாபாரம்' becomes
'Yãbãram' – 'யாபாரம்'. Thus 'Thulã
Kattam' – 'துலா
கட்டம்', morphed into 'Tlã Kattam' – 'த்லா கட்டம்', and further to 'Lãkattam' – 'லாகட்டம்' to 'Lãkadam' – 'லாகடம்'! In this Thulã Kattam / Lãkadam, people assemble in thousands throughout the month
of Aippasi for Thulã Snãnam.
42. That Thulã Kattam in Mãyavaram is the
place where Easwara told Sri Krishna to have a ritual Snãnam to get rid of the
Veera Hatti and accompanied him there.
Yamuna Teera Vihãri having made Ganga Snãnam to be available to all of
us wherever we are, he himself came to Cauvery to do Thulã Snãnam. At once his Veera Hatti Dosha left him. As a visible proof his effulgence that was
subdued due to the Dosha, became brilliant once again in blue. All Devatas were thrilled to see this and
were happy to have a darsan of Easwara and PerumãL together simultaneously at
one place and also did Cauvery Snãnam themselves. It is all here given in Cauvery PurãNam that
Bhumãdevi is said to have requested for the boons about Ganga Snãnam and
related issues, in memory of Naraka Asura.
Cauvery Snãnam in DeepãvaLi
it should be clear that DeepãvaLi is connected to Ganga Snãnam as well as
Cauvery Snãnam. That one day for a
period of one Muhurtam that is for 48 minutes from AruNodayam, if Ganga is
supposed to be present even in the hot water in your house used for bathing,
throughout that month of Thulã /Aippasi, from AruNodayam for about 2 hours and
24 minutes, in Cauvery River water all Teerta-s including the Ganges are
present. So on DeepãvaLi we should first
have oil bath in hot water before day-break.
Then within the next 2 ½ hours have another cold water bath thinking of
Thulã Cauvery. In the first bath we will
remember Naraka Asura, Bhumãdevi, Satyabãmã and Sri Krishna. In the second bath we will remember Easwara.
44. This divine remembrance is the
greatest of all bathing that gets rid of all inner dirt and bathes us in
serenity and clarity of divine consciousness.
That is said as, 'govinda govindeti sadã snãnam' – 'गोविन्द
गोविन्देति सदा स्नानं'. By saying so, it does not mean that the Ganga and Cauvery
outside are not required or unnecessary.
It is that Govinda who has granted us this Ganga Snãnam and demonstrated by bathing in Cauvery. Such a Snãnam with his remembrance is not
only the inner cleansing but also is as good as wearing of new clothes and
partaking of choicest delicacies of eatables!
Kural will continue with a new topic.)
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