DEIVATHIN KURAL # 116 (Vol # 7) Dated 07 Mar 2014
DEIVATHIN
KURAL # 116 (Vol # 7) Dated 07 Mar 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 middle of page No 880 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)
51. That Kunchita Pãdam verily is AmbãL herself! If you wonder as to how can it be so, isn't
it the left foot? Swami's left side is
AmbãL, isn't it? That is when Siva and
Shakti as representing Adwaitam and Dwaitam have become inalienably one, that
Kunchita Pãdam is the very essence of Parãtpara Tattva. 'Kunchita Pãdam' as a word ending in 'm', is
quite common as a name of persons in the South India at least in Tamil
Nadu. Adho Mukha as the sixth face of
Siva is thus indicating the divine couple of Siva and Shakti, especially giving
importance to the fifth job of divinity known as Pancha Kritya, that is, the
job of giving Anugraha. It is said that
Siva as the five faced with AmbãL as the sixth, have become Kumara Swami aka
SubrahmaNya Swami.
Sat and Chit Becomes Ãnandam =
SubrahmaNyam
52. Let me
come to the matter of Shanmugam – Ãrumugam.
Like Kunchita Pãdam here if we wonder if this name finishing in 'm' is
also one from one limb of the body, the answer is a 'No'. There is no custom to do pooja only to the
six faces of Ãrumugam. That sort of
pooja only to the face is meant for Mãriamman.
The matter about Shanmugam is that, from Parameswarã's six faces six
sparks flew out from each one of the third eye, which became six children and
they then became one with six faces, twelve shoulders, and twelve hands to be
known as the SubrahmaNya Murthy, about which we have heard a lot. If there were only five faces from which five
sparks as one from each came out, then there could have been only five
babies. But since Ãrumugam Swami is a
combination of six babies, with five the sixth spark from the Adho Mukha has
also combined as given in Sãstrãs and Skanda PurãNam, known as Skãndam. So it is not only Siva Tejas but also that of
Shakti with Siva Tejas. It is AmbãL
including in herself the Sadasiva as one of the Pancha Kritya Murthys, as the
sixth Adho Mukha who created Shanmuga.
Sat the Siva and Chit the Shakti combined for the coming into being of
SubrahmaNya Swami as the Ãnanda Swaroopa.
As in Ardha Nãreeswara Roopa they are 50:50, though 5:1 is the ratio as
far as the faces are concerned, in terms of relevance and participation it is
equal weightage here.
53. AmbãL
does the important job of Anugraha through Sadasivan as an important executive
of divinity. That is the crux of the
point here. That is, to indicate that
the beneficence of AmbãL that grants Bhogam (meaning worldly benefits) will
fetch us to the Anubhava of Moksham too, with Sadasiva Nãma PraNava joined,
that the extended PraNavam became shortened, to cause Sadasiva into Sadasivam,
as we had seen earlier. For the same
reason, the PraNava Mantra with the Nama of SubrahmaNya becoming 'SubrahmaNyam
+ ॐ = 'सुब्रह्मण्यों', which is a Veda Mantra.
If the
PraNava Mantra has been added to the Sadasiva Nama once and mentioned as
Sadasivam, with SubrahmaNya Nama this 'सुब्रह्मण्यों'
has
been repeated thrice. (Refer to AruNa
Prasna in Surya Namaskãra in which the Mantra said to be Vedic Mantra for
Muruga occurs, in the 58th Panjadi starting with, 'nighrushvai
rasamãyutai:'.) Britishers also use the
phrase, 'thrice blessed'. May be to
clearly indicate this coalescing of the trinity of Swami, AmbãL and this baby
God and the integration of Sat, Chit and Anandam, I suppose it has been
iterated three times. That is how the
Name of 'SubrahmaNyam' came about, I believe.
In this unity of the six faces of the Siva and Shakti as Ãrumugam, to
show the higher gender of 'uyar thiNai' – 'உயர் திணை' far above female, male and
neuter genders, all the six names of Shanmugam are ending in 'm'. That is how AruNagiri Nãtha has emphasised
the 'aruLal' – 'அருளல்' of the higher gender above
all, when he said 'ãrumugam
ãna
poruL nee aruLal vendum' – 'ஆறுமுகம் ஆன பொருள் நீ அருளல்
வேண்டும், it seems!
Satyam, Sivam, Sundaram
54. The
greatness of Sadasivam is more as the parent of these six Names of
SubrahmaNyam. What is the use of it, to
us as the common man deeply mired in the worldly involvement and ignorance, if
it remains beyond the Dwaita Loka as the Parama Tattva? The very important principle of Adwaita Ãtma
Swaroopa itself is also of the very form of 'Unconditional Love'. If our love, trust and faith are true, we
could melt in that Love and lose our sense of being a separate individual Jiva,
that will dwindle away, without our being even aware of much effort for Gnãnam,
Brhma Vidya, Adwaitam and such super-high flown terminologies, we will become
one with God as 'anbe sivam' – 'அன்பே சிவம்'.
55. As it does not seem to be a great
achievement, with no necessity for it to be seen as a great achievement also, he
does it as his Leela. So, there is no
prefix as 'Maha' over here. As a big
job, the one who is making the whole universe run around in Maya, though has
that prefix as Maha and is known as Maheshwara, (or Maha Vishnu by
Vaishnavites) in this act of Anugraha of Love he has dissolved us in his self
and remains simply Sivam! Still our
dissolving in him is forever and that is why he has this prefix of Sada meaning
forever. That being the true state eternally we refer to him as 'Sadasivam'. No other Swami has neither this 'adai mozhi'
– 'அடை
மொழி' nor
do they do this act of, 'simply loving' and making available true
'Sãkshãtkãram' by maturing us unto fruition of dissolving in him, that he
becomes so close a relation and since there is no alienation after that, it is
not relative anymore! So the comparative
term of 'Maha' has no relevance here and 'Sada' will simply do! By his unique relationship, as the
relationship also goes and as he makes us one with him unifying us into oneness,
this unique adjective 'Sada' is aptly befitting!
56. Though it is Love, it has no such
adjectives as 'Love' or 'Prema' or "Priyam' or some such name. As Anbu is Sivam, we simply say
Sadasivam. Love imbibes and inculcates Ãnandam. So, there
is a custom to name people as 'Sivãnandam' instead separating the words as Siva and
Ãnandam. Though nowadays, 'Ãnand' (which
somehow sounds like 'Un&') as a name is more in usage, Ãnandam is the
super-higher neuter gender terminology that has come down to us over the ages
for generations after generations traditionally. One more affirmation to be made: that Sivam
as Anbu is also 'azhagu' – 'அழகு', meaning Beauty that is 'Sundaram'. So we also name children as 'Sundaram', but not as 'Siva
Sundaram'. I suppose that, when 'Siva'
is already 'Sundaram' people may not be opting for a name as 'Siva
Sundaram'. Using the synonym of Siva,
'Kunchita Pãdam'
we see some names such as 'Sivapãda Sundaram' – 'சிவபாதசுந்தரம்'. Combining AmbãL's name as Meenãkshi, there
are names as 'Meenãkshi + Sundaram = Meenãkshi Sundaram' – 'மீனாக்ஷிசுந்தரம்'; as the to-be-son-in-law
there are KalyãNa Sundaram – 'கல்யாணசுந்தரம்'; as a decoration for the bride-groom when he wears a
crescent moon we have 'Soma Sundaram' – 'சோமசுந்தரம்' and so on. As there is no space or place where Sri Rama
does not manoeuvre into, there is 'Rama Sundaram' – 'இராமசுந்தரம்'. Sri Krishna will closely follow Sri Rama
isn't it? So we have 'Mohana Sundaram' –
'மோஹனசுந்தரம்'; that chases away our
delusion of Maya. That is, Gnãnam itself
is known as Mohanam here. Then there is
also a name as 'Gnãna Sundaram' – 'ஞானசுந்தரம்'. Before I forget and end this series of names, let me tell
you that connecting Sivam and Shanmugam, there is 'Shanmuga Sundaram' – 'சண்முகசுந்தரம்'. Amongst ladies
though they have a plentiful supply of names from
Lalitha / Lakshmi / Saraswathi Sahasra Nãmas, there is
the name as 'Soundaram' – 'சவுந்தரம்' bringing
in Sivã.
57. As Love is Beautiful, the basis for
all these names is 'anbe sivam' – 'அன்பே சிவம்'! That is why as the name of God the Paramãtma, we name some children by
combining beauty in Tamil 'Azhagu' – 'அழகு' and in Sanskrit 'Sundaram' –
'सुन्दरम्'; we have a name as 'Azhagu Sundaram' – 'அழகுசுந்தரம்'.
(It is interesting to note that
Ramana Maharishi's mother's name was Azhagu – 'அழகு' and his father's name was Sundaram – 'சுந்தரம்'!) Somehow only recently the members of Brhma
Samaj have popularised the phrase 'Satyam-Sivam-Sundaram' as a parallel to
'Sat-Chit- Ãnandam'. But in the
tradition of South India, especially Tamil Nadu, more than any other name this
'Sundaram' – 'சுந்தரம்' has already been in vogue;
bringing to our minds, 'Satyam' and 'Sivam' as synonymous with beauty; that the
concept of Satyam-Sivam-Sundaram has always been with us all from time
immemorial quite naturally, without our noticing it or being too conscious of
it. That Sivam which is true and
beautiful should spread in the whole world.
So, I pray that Sadasiva Murthy may grant it as he is the very source and
fount of such Anugraha!
(Deivathin Kural will continue with the next Chapter.)
Sambhomahadeva
Labels: posted by Lt Col KTSV Sarma
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