17.MAD GODS, BAD WEAPONS?

WITH  THE  GREAT

Entrance to Guruvayur Temple.Public Domain.

17. MAD GODS, BAD WEAPONS?

Almost all forms of Hindu Deities are shown with weapons in their hands! This annoys some people. 

Shiva Mahadeva carries the Trishul .His consort Kali or Durga carries many more. But being Mahadeva, he does not really need a weapon: his mere look burnt Manmatha, and his smile burnt the three cities of the Asuras: அழலுந்த நகும்திறல் கொண்டவர்! (திருப்புகழ்).

Manikkavahaka puts it beautifully:

ஈரம்பு கண்டிலம் ஏகம்பர் தம்கையில் 
 ஓரம்பே முப்புரம் உந்தீ  பற
ஒன்றும் பெருமிகை உந்தீ பற

In a song which depicts  conversation between two girls playing a game, one exclaims in surprise that we have not seen a second arrow in his hand- just one was enough to destroy the three cities. The other retorts: but don't you know that even that one was not needed? Our saints have been exquisite poets too!

We know Rama had his bow- Kothandam. But he too did not need it. He just took a bit of darbha grass, and with the appropriate mantra, it became a weapon. Perhaps, this is the origin of the Tamil saying that in the hands of an expert, even grass becomes a weapon! வல்லவனுக்குப் புல்லும் ஆயுதம்.

Words as weapons

But we need not even get to the grass. Gross words are enough. Listen to the politicians during election time. Nothing more is needed to kill a sensitive spirit than the harsh thoughtless words and slander that they indulge in. "Done to death by slanderous tongues", said Shakespeare in Much Ado About Nothing. Tiruvalluvar said that the wounds caused by fire may heal,but that caused by the sharp tongue would never disappear.

தீயினால் சுட்டபுண் உள்ளாறும் ஆறாதே
நாவினால் சுட்ட வடு.

But the pen too is a weapon, and  is considered mightier than the sword. And most modern writers are busy destroying civilisation itself, as if the invention of mighty weapons by scientists is not enough!

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True, This! —

 “Beneath the rule of men entirely great, 
The pen is mightier than the sword. Behold
The arch-enchanter’s wand — itself a nothing,
But taking sorcery from the master-hand
To paralyze the Caesars, and to strike
The loud earth breathless! Take away the sword,
States can be saved without it!”

Edward Bulwer-Lytton.1839.

Such violence goes unrecognised and they decry the Hindu Deities carrying weapons!

Our Deities and their weapons

Hindu Deities are shown to be bearing weapons, and as fighting demons who too have weapons! But there is no instance that the weapon of a Deity has really destroyed a demon. Every demon killed by a Deity really shed his body which harboured the mighty ego. It was the ego that the weapons killed. Ego gone, the soul realised its divinity and oneness with God. This is the meaning of the weapons and the demons. The demons symbolise the devilish tendencies in us, begotten by the ego. And the weapons symbolise the means of their destruction. No God ever damns anyone. Only people  damn themselves.

Thus, Ganapati is shown with paasa and ankusa. Paasa is a kind of rope, with which our attachment to the body is pulled away. Yama too is with his paasa. And this is what he does- separate the body from life! Ankusa is the goad used to control the elephant. Man has a big ego, like the elephant the largest of land animals, and the vain sense of being big. So, Ganapati has the goad, to control and direct us. 

Saraswati and Dakshinamurthy . are shown with  akshamala. It symbolises knowledge and that too is a weapon- against ignorance! The abhaya hastam is also a weapon- it destorys our fear- bhaya! Thus every feature of our Deities is symbolic.

Shanmukha and his twelve arms!

Subrahmanya is conceived  with six faces, and twelve hands.Our poets have a function for each. Thus Nakkeerar writes in his Tirumurugatrupadai

மாயிருள் ஞாலம் மறுவின்றி விளங்கப்

பல்கதிர் விரிந்தன் றொருமுகம்

 ஒருமுகம்ஆர்வலர் ஏத்த அமர்ந்தினி தொழுகிக்
காதலின் உ வந்து வரங்கொடுத் தன்றே

 ஒருமுகம் மந்திர விதியின் மரபுளி வழா அ (95)

அந்தணர் வேள்வியோர்க் கும்மே

 ஒருமுகம்எஞ்சிய பொருள்களை ஏமுற நாடித்
திங்கள் போலத் திசைவிளக் கும்மே 

ஒருமுகம்செறுநர்த் தேய்த்துச் செல்சமம் முருக்கிக்
கருவுகொள் நெஞ்சமொடு களம்வேட் டன்றே

 ஒருமுகம் (100)குறவர் மடமகள் கொடிபோல் நுசுப்பின்

மடவரல் வள்ளியொடு நகையமர்ந் தன்றே

 ஆங்கம்
மூவிரு முகனும் முறைநவின் றொழுகலின்
ஆரந் தாழ்ந்த அம்பகட்டு மார்பிற்
செம்பொறி வாங்கிய மொய்ம்பிற் சுடர்விடுபு (105)

வண்புகழ் நிறைந்து வசிந்துவாங்கு நிமிர்தோள
விண்செலன் மரபின் ஐயர்க் கேந்திய தொருகை
உ க்கஞ் சேர்த்திய தொருகை
நலம்பெறு கலிங்கத்துக் குறங்கின்மிசை அசைஇய தொருகை
அங்குசங் கடவா ஒருகை

 இருகை (110)ஐயிரு வட்டமொ டெஃகுவலந் திரிப்ப 

ஒருகைமார்பொடு விளங்க 

ஒருகைதாரொடு பொலிய

 ஒருகைகீழ்வீழ் தொடியொடு மீமிசைக் கொட்ப 

ஒருகைபாடின் படுமணி இரட்ட

 ஒருகை (115)நீனிற விசும்பின் மலிதுளி பொழிய

 ஒருகைவானர மகளிர்க்கு வதுவை சூ ட்ட

வாங்கப்பன்னிரு கையும் பாற்பட இயற்றி
அந்தரப் பல்லியங் கறங்கத் திண்தாழ்
வயிரெழுந் திசைப்ப வால்வளை ஞால (120)

Subrahmanya is a very ancient manifestation. (They do not call him 'avatara'.) When Rama went to the forest, Kausalya blessed him  that Bhagavan Skanda (Skandascha Bhagavan) may guard him (Ayodhya, 25.11) Lord Krishna says in the Gita that he is Skanda among Senapatis. Senaneenaam aham Skanda: 10.24.

Bhagavan does many things. Our poets speak of him having six faces- each performing a function. One face radiates light to the whole universe. One face grants the wishes of the devotees. One face ensures that the Yajnas performed by Brahmins are completed. One face enlightens the world, like the moon- the things which are not explained by books and teachers. One face engages in fight with the evil forces. One face shows the happiness in the company of Valli, the hunter girl.

Accordingly, each pair of hands is imaged as accomplishing these tasks. The sun gives not only light, but also heat. The earth will not be able to bear the full heat . So the Hindus conceive of some Rishis travelling with the sun and reducing the intensity of the heat for the world to bear. One arm of Subrahmanya is raised in protection of those Rishis, while the accampanying hand rests on his hips. Two arms bear the sword and the shield, to fight the asuras who obstruct the Yajnas. ( Remember Rama was called upon to protect the yajna of Vishvamitra.) Like this the poet prescribes functions for each pair of hands. It should be clear to anyone with a head that this is a poetic way of explaining philosophical and theological concepts.

 Subrahmanya shown here with all six faces and twelve hands with their weapons!

In fact, it is not just the face that radiates light- even his Feet do! Just listen to Arunagirinatha:

உததியிடை கடவுமர கதவருண குலதுரக
வுபலளித கனகரத ...... சதகோடி சூரியர்கள்

உதயமென அதிகவித கலபகக மயிலின்மிசை
யுகமுடிவின் இருளகல ...... ஒருசோதி வீசுவதும்

His Feet radiate  light like a hundred crore suns to remove the darkness at the end of the Yuga.(Seer Paada Vaguppu= the Glory of Feet.)

Above all, his prominent weapon is the spear,called Shakti, and it stands for Jnana. The dhyana sloka clearly states:

Jnana Shakti dhara Skanda:

Skanda bearing the Shakti spear, which is Jnana!

So, we should understand that every feature of our Deities, not only the weapons, have philosophical significance.

  
Vishnu and his 5 weapons!

Vishnu is usually portrayed with 5 weapons.

Arunagirinatha sings :

மாற்றற் றபொன்து லங்கு வாட்சக் கிரந்தெ ரிந்து

     வாய்ப்புற் றமைந்த சங்கு ...... தடிசாப

மாற்பொற் கலந்து லங்க நாட்டச் சுதன்ப ணிந்து
     வார்க்கைத் தலங்க ளென்று ...... திரைமோதும்

பாற்சொற் றடம்பு குந்து வேற்கட் சினம்பொ ருந்து
     பாய்க்குட் டுயின்ற வன்றன்

Maatratra pon thulangu vaal  =  sword made of pure gold Nandaka

Chakram    = Sudarshana

 Terindu vaaipputramarnda Sangu  = the beautifully shaped (formed ) conch Panchajanya

Thadi       =  the mace called Kaumodaki

Saapam   = the bow called Saarngam.

Maal pon kalam  = beautiful gold ornaments

Thulanga naattu  =  keeping with him, shining on him

Achutan   = Vishnu  (this name is deeply philosophical. It means one who is ever fixed in his Supreme nature, never resiles from his position, etc)

vaar kai thalangal enru =  like the long arms

thirai modum     =  spreading waves

paal sol thadam pugundhu  = on the milky ocean

vael kan sinam poundu   = with the eyes sharp like the spear, showing anger

paaikkul thuyinravan  =  resting on the mat that is Adisesha.

Vishnu is resting on Adishesha, in the milky ocean. The huge  spreading waves are like long arms stroking His feet. He has with him the five arms.

Arunagirinatha is not just enumerating. He is enjoying what he describes, each word falling into place like a gem.

Bhagavan does more than fight!

Bhagavan may be in the remote milky ocean, as Achyutha, But is he unreachable? No. Not only do we not have to go in search of Him, He has himself come down among us!

ஆயர் வாழ்பதி தோரும் உகந்து

உரலேறி யேயுறிமீதளை யுங்கள

வாகவே கொடு போத நுகர்ந்தவன்

(சோதி மாமதி)

Krishna is the one who-

went to the dwelling of the Yadavas, and with great merriment stole the butter stocked in the pots suspended from the ceiling with strings. 

But he did something more!

bodha nukarndavan = He  consumed (removed) the Jivabodha of those humble folk. He removes the sense that one is the body- deha atma buddhi.

This is the real meaning of Krishna stealing butter. The butter is the essence of the milk, and is obtained by churning the curd, which itself is converted from milk. Likewise, man has to churn his senses and mind and find his real essence, which is not the ego. Whiteness stands for purity, and white butter signifies a pure heart. If we become pure of heart, there the Lord comes on his own! This phrase bodha nukardhavan is so significant!

Krishna is dark .கருனெல்லி மேனி அரி  Hari who is dark complexioned.

But why is he dark? One meaning of Krishna is one who scrapes away. He scrapes away the impurities of devotees.So he has become dark! That is why he is also called Hari- one who removes our sins.

துளப மணி மார்ப  சக்ர தரன் அரி முராரி

சர்ப துயில தரன் 

(களப மணி)

He has the Tulsi garland on his chest. He is bearing the Chakra on his hands.He is Hari (who destroys our sins). He is Muraari- the one who killed the asura Muran. And he has the serpent Adishesha for his bed!

Vishnu and Shiva

With all this he is also fond of Shiva!

பாடம்பார் திரிசூல நீடந்தா கரவீர 

பாசந்தா திருமால்

(ஆலம்போல் எழு நீல )

The Trisula in his hands is sharp like the point of an arrow.With that he disposed of Andhakaasura. Vishnu is fond of that Shiva! (Paasanthaa Tirumaal).

In fact, the works of Nayanmars speak of the intimacy between Shiva and Vishnu. They conceive of Vishnu as the very shakti of Shiva. அரியலால் தேவியில்லை ஐயன் ஐயாறனாற்கே-  Appar.

Indeed the relation among the Trimurtis is so interconnected. If Brahma does not create, what will Vishnu preserve? And why does the world end in pralaya, in spite of that preservation? It appears that he is preserving it only so that Rudra will have his work cut out! All three are aspects of Brahman or Parabrahman!  One cannot exist apart from the other two.How can we attribute superiority to any one of them? All are doing His bidding. But each one can in turn can be conceived of as none other than That! Sectarian devotees speak of their own Deities as the Supreme. Such belief is necessary for upasana and sadhana. But we should not forget that All are One in the final analysis. The One is just One, but in our mind and speech takes different forms as we desire! We take the same rice made into different shapes and forms and with different names and tastes. But why should it lead to quarrels? How can we forget they are all rice in the end! 


Thayumanavar and Kambar

Thayumanavar says:

ஆன மான சமயங்கள் ஆறுக்குந்த்

தான மாய்நின்று தன்மயங் காட்டிய

ஞான பூரண நாதனை நாடியே

தீன னேன்இன்பந் தேக்கித் திளைப்பனே

That One, the Lord of Supreme Wisdom is the essence (center) of all the six religions. He reveals Himself as Himself. I, the weak one, will approach Him and immerse in bliss.

”வேறுபடு சமயமெல்லாம் புகுந்து பார்க்கின்

விளங்குபரம் பொருளேநின் விளையாட்டல்லால்

மாறுபடும் கருத்தில்லை; முடிவில் மோன

வாரிதியில் நதித்திரள் போல் வயங்கிற்றம்மா.” 

If we analyse the different religions, there is nothing other than your play, O Supreme One!

In the end, all these enter into that Silence, as the rivers merge in the ocean.

Kambar expressed the same sentiments:

சிவனோ அல்லன், நான்முகன் அல்லன், திருமாலாம் 
அவனோ அல்லன் மெய்வரம் எல்லாம் அடுகின்ன்
தவனோ என்னின் செய்து முடிக்கும் தரன் அல்லன்
இவனோதான் அவ்வேத முதல் காரணன் என்ன்.

கல்லிடைப் பிறந்து. போந்து  கடலிடைக் கலந்த நீத்தம்.

எல்லைஇல் மறைகளாலும் இயம்ப அரும் பொருள்ஈது’ என்னத்
தொல்லையில் ஒன்றேஆகி. துறைதொறும். பரந்த சூழ்ச்சிப்
பல்பெரு சமயம் சொல்லும்   பொருளும்போல். பரந்து அன்றே. 

The first piece occurs in the Yuddha kandam. This is the saying of Ravana. He looks at Rama and exclaims:

'He is not Shiva, not Brahma, not Vishnu.He is not human. He is that First Cause, the Origin of the Veda!'

The second occurs in the Bala kandam. Describing Sarayu river, Kamban says:

Born on the mountain, the river runs to the vast sea. The Ancient One cannot be expressed in words even by the limitless Vedas. But the various religions explain that in different ways. That Ancient One is like the vast ocean into which all the rivers merge.

We  each have our own favourite forms of Almighty. But that is no reason for us to decry others. This is the lesson that Arunagirinatha teaches.

An old style picture of Krishna, the Lord of Guruvayur.