6.RAMA-KRISHNA: OUR TWO EYES!

WITH  THE  GREAT

Tiruvannamalai- the Hill and the temple!
Beautiful picture by Govind Swamy (Own work) CC BY-SA 3.0
Creativecommons via Wikimedia commons.

6. RAMA-KRISHNA: OUR TWO EYES!

Who is Arunagirinatha?

We have not understood the greatness of Sri Arunagirinatha. His life is covered by all sorts of legends, which depict him as having indulged in debauchery in his youth, losing his wealth and health in the process.On the point of committing suicide, he is rescued by the Lord and his life is transformed. He dedicates his life thenceforth to singing the praises of Muruga,as directed by Him, visiting temples. Such legends are based on supposed internal evidence from his writings. But these are neither historical, nor consistent. In fact, in respect of none of our old poets/saints we have any authentic record.

Two points should be noted here.

1.Arunagirinatha has indeed stated at many places about his bad ways. Yet, can we take them as  personal references? All great poet-saints  assume all the ills of society on them. We see in the life of Sri Ramakrishna that when a person with a wound or injury on his body touched him, he felt the pain! Manikkavachaka repeatedly calls himself as being like a dog (Naayaen). Was he so? This is a poetic tradition in Tamil and we should not jump to conclusions about personal life on this basis.

2.Arunagirinatha has given  detailed descriptions of the ways of public women in many poems. Many people considered them to expound sringara rasa.This too has to be understood in context. Prostitution was an accepted part of Tamil culture in the so called Sangam age(which is always glorified), and openly practised.(along with drinking and meat eating.) This is plainly recorded in the literature of the age. It is only in the moral literature of a later age that prostitution is condemned. Thus Tiruvalluvar has condemned adultery in ten Kurals (141-150) and harlots and  those who visit them in ten Kurals (911-920) along with condemning meat eating  (251-260) and drinking.(921-930) Arunagirinatha was giving detailed descriptions to show how despicable and disgusting things were. We cannot take them as referring to him personally.He might have felt the attractions of the flesh as normal men do, but took them seriously. He prayed for a life free from sense attractions and  for dedication to God.This was granted.

We see from his works that he had attained complete mastery over the philosophical, religious and literary classics in  Tamil and Sanskrit, having attained extraordinary proficiency in them and the languages.After 6 centuries, this height has not even been remotely approached by anyone else.

Divinely inspired poet

Arunagirinatha is accepted as a divinely inspired poet. Yet, what does this mean? Does it refer to the excellence of language and other merits? NO. Divine inspiration refers to the expression of Truth that could save souls. "Where words come out from the depth of truth", as Tagore said in Gitanjali. It is this quality that is outstanding in the works of Arunagirinatha. Other poets could perhaps imitate the style and the words, but not imbibe the power and authority behind them.

Another aspect of divine inspiration is that the life of the person is completely transformed, and his teaching does not vary or alter or grow with time. We see this clearly in the lives of all great saints. They don't write detailed manuals either, but give us clear and precise directions. Arunagirinatha gave only one teaching: Pray to God and save yourselves by His blessings.As an aid to such a life of prayer and dedication, he composed songs on all aspects of Lord Subrahmanya: His mount, the dancing peacock; His spear, which represents Jnana, and His flag, from which the cock awakens us from our slumber of ignorance. In the process, Arunagirinatha takes us on a tour of our Purana-Itihasa literature. We will see how he deals with them.

In the beginning...was the Word!

Tradition has it that he was inspired by Lord Subrahmanya with the words "muttai taru" and the fountain of his poetic genius was opened. This is how this hymn goes:

முத்தைத்தரு பத்தித் திருநகை
     அத்திக்கிறை சத்திச் சரவண
          முத்திக்கொரு வித்துக் குருபர ...... எனவோதும்

முக்கட்பர மற்குச் சுருதியின்
     முற்பட்டது கற்பித் திருவரும்
          முப்பத்துமு வர்க்கத் தமரரும் ...... அடிபேணப்

பத்துத்தலை தத்தக் கணைதொடு
     ஒற்றைக்கிரி மத்தைப் பொருதொரு
          பட்டப்பகல் வட்டத் திகிரியில் ...... இரவாகப்

பத்தற்கிர தத்தைக் கடவிய
     பச்சைப்புயல் மெச்சத் தகுபொருள்
          பட்சத்தொடு ரட்சித் தருள்வதும் ...... ஒருநாளே

I have taken only the first four lines, germane to our theme. In these lines, he refers to several incidents from Purana/Itihasa. The traditional account holds that Lord Muruga himself gave the first words. If so, this hymn acquires extraordinary sigificance in that our Purana/ Itihasa heritage stands confirmed by the authority of Lord Subrahmanya Himself- the Jnanapandita!

Simply stated, these lines state:

1.O Lord of Devasena, with the smiling countenance, conferring the wealth of Liberation!
2.O Lord originating in darba vana, and wielding the Shakti spear!

3.Who was hailed as the Guru who shows the way to Liberation by Shiva, to whom you taught the meaning of pranava!
4.O the One  whose feet are worshipped by all the Devas of the 33 kinds!
5.O the One praised by the cloud-coloured  Vishnu who-

• released  the powerful arrow  such that the ten heads of Ravana jumped off the body
• churned the ocean with the mighty mountain
• converted day into night with his discuss
• drove the chariot for his devotee.

Will that day come when you will save me?

Each of these refers to a Puranic /Itihasic incident.

Devasena first

Why is Devasena mentioned first- in the first verse for which the first words were given by the Lord himself?

This is based on the story from Skandam and relates to the very secret of Subrahmanya's origin. The Devas were harassed by the Asuras for ages. The Trinity could not deal with them, for they had themselves given the boons to Asuras. So, the Devas arranged for the marriage of Shiva-Parvati and Subrahmanya came forth! He became the commander of the Devas (Devasenapati) and ensured victory for them. In gratitude, Indra gave his daughter Devasena  (Devyani) in marriage to Subrahmanya, so that in that sense also he became Devasenapati! That the Devas worship the Lord's feet is mentioned at 4 above and Devasena is to be connected with that. (The 33 kinds of Devas are: Aditya 12, Rudras 11, Vasus 8. Aswini Devas 2 . It is not 33 crore as people commonly take.)

This is celebrated in another work of Arunagirnatha which speaks of the might of the spear in the hands of Muruga.

வெங்காள கண்டர்கைச் சூலமுந் திருமாயன்
வெற்றிபெறு சுடர் ஆழியும்
விபுதர்பதி குலிசமுஞ் சூரன் குலங் கல்லி
வெல்லா எனக்கருதியே

சங்க்ராம நீசயித் தருளெனத் தேவருஞ்
சதுர்முகனும் நின்றிரப்பச்
சயிலமொடு சூரனுடல் ஒருநொடியில் உ ருவியே
தனிஆண்மை கொண்ட நெடுவேல்

This is from the work called Vel Viruttam.

Here it says that Brahma and the Devas considered all matters. They thought that the Trishul in the hands of Shiva, who burnt the Tripuras; the blazing,victorious Sudarshana of Vishnu and the Vajraaudha of Indra would not eliminate the Asura clans completely and win. They went to Subrahmanya, the War Lord and requested him  to win the war. And the Devasenapati obliged them by drawing out his Uniquely Powerful Spear in a trice.

See how even here, while praising the Spear of Subrahmanya, Arunagirinatha does not denigrate the Trishul. Sudharshan or Vajra! In fact he has glorified the Sudarshan- he says: Tiru maayan vetri peru sudar aazhi= the victorious and blazing chakra in the hands of the great Vishnu!

Skanda, from Kannauj.
8th century.
By Zippymarmalade (Own Work)
CC BY-SA 3.0 Creativecommons via Wikimedia Commons.

Jnana Shaktidhara Skanda!

Devasena is taken in Muruga circles as "mukti tarum maadhu"- one conferring Liberation. She represents the Higher world. The marriage is commemorated at Tirupparankunram, near Madurai, one of the six important centres of Shanmukha. Incidentally, Nakkeerar, the Sangam poet, too begins his Tirumurugatrupadai, which is held at the top of 18 Sangam works, with this place!

Hailed as Guru by Shiva!

This refers to the incident involving Brahma. Once, Brahma started reciting the Veda, and began with 'Om'. Subrahmanya asked him to stop and enquired whether he knew the meaning! Brahma admitted that he did not know. Then Muruga said that he was unfit to continue with his work of creation, and himself assumed that work. Lord Shiva felt that it was a bit too much for Kumara. He therefore asked Kumara whether he knew the meaning. He said that he knew, but would reveal only if Shiva asked him in the proper manner- as befits a disciple. Shiva role-acted: made Kumara sit on a pedastal, and with right hand held to the mouth, bowed before him. (Remember Gita 4.34 here: Tad viddhi pranipaatena paiprasnaena sevaya:) Subrahmanya then gave the instruction in the right ear of Shiva! So, Subrahmanya became the Gurunatha! (In Tamil He is popularly referred to as "thagappan swami"- one became master of his father!

This incident is commemorated at Swamimalai, another of the six main centres of Subrahmanya worship.



A painting at Swamimalai  

Churning the milky ocean: Bhagavata

This refers to the churning of the milky ocean by Devas and Asuras, in order to obtain 'amrut'.  Mandara  mountain was taken as the churning rod and Vasuki the mighty serpent as the rope. The Devas could not match the Asuras in strength and at last Vishnu had to lend a helping hand to tilt the balance in their favour! This episode is described in the Bhagavata.Skanda 8.

A detailed painting from around 1820.

Ramayana!

Incidents from the Ramayana are described in many hymns of Tiruppugazh. Here, he has briefly  referred to the killing of Ravana. There are two other hymns where this is stated in more or less the same way. That the heads jumped off is stated explicitly.

தடையற்ற கணைவிட்டு மணிவஜ்ர முடிபெற்ற
     தலைபத்து டையதுட்ட ...... னுயிர்போகச்

சலசத்து மயிலுற்ற சிறைவிட்டு வருவெற்றி
     தருசக்ர தரனுக்கு ...... மருகோனே

(Kadalotta)

Here, Subrahmanya is called the son in law of the Chakra-bearing Vishnu who sent the arrows which could not be stopped, and took the life of the rascal (dushtan) with ten heads, all wearing bejewelled crowns, and freed Sita ( like the peahen) from the prison, and thus obtained victory.

தலைமுடி பத்துத் தெறித்து ராவண
     னுடல்தொளை பட்டுத் துடிக்க வேயொரு
          தநுவைவ ளைத்துத் தொடுத்த வாளியன் ...... மருகோனே

(Mulaiyai maraiattu)

You are the son in law of the One who sent the arrow from his bent bow, so that the ten heads of Ravana jumped off the body and his body was pierced resulting in the body shaking with pain.

Perhaps, it indicates Rama's fury at Ravana causing a bad name to the Ikshvaku dynasty. As we see later in the Ramayana, at the conclusion of the war, Rama states plainly that he has restored the name of the Ikshvaku dynasty, showing that it was foremost on his mind. (See Valmiki Ramayana, Yuddha kanda,sarga118)

Mahabharata

Two incidents are recalled here.

The first refers to Krishna coming to the rescue of Arjuna in his fight with Jayadratha. Arjuna had vowed that he would kill Jayadratha  before sun set on the 14th day of the war, for Jayadratha had facilitated the death of  Abhimanyu, by preventing Arjuna from reaching the vyuha. The fight was continuing and Jayadratha was eluding him. Sun set was approaching, and fighting would cease for the day at sun set. If he did not kill Jayadratha, Arjuna would kill himself, as per his vow.. Krishna sent his Sudasthana to hide the sun, and it appeared that sun had set. Jayadratha came out of his hiding, and Arjuna killed him. The discuss removed, the sun shone again, and it was not yet sun set and Arjuna had fulfilled his vow. Our Master Arunagirinatha is celebrating this in his first hymn! How greatly he must have valued this incident! To what extents Krishna would not go to save his devotee! Did he not say in the Gita: na mae bhakta pranasyati- My devotee is never destroyed 9.31

The slaying of Jayadratha.

The second incident is Krishna assuming the role of the charioteer for Arjuna. Our Swami indicates clearly that it was done for his devotee- Bhaktarku rathathai kadaviya.

Those who are aware of our Upanishadic lore  will readily recall that Krishna driving the chariot is symbolic of Atma directing our life, controlling the senses which are the wild horses.. 

Thus in the very first Tiruppugazh, our Swami is showing how he shares the incidents, sentiments and ideas that are the common heritage of Bharatvarsha. In this, he has no distinction of sects, languages, and philosophies. 

Arunagirinatha's spirit is thus Universal.


NOTE:

The Lord is called by many names. Each name in Sanskrit has a special significance; Skanda, Kumara, Senani, etc. In Tamil they call Him Muruga, which means beauty. 'Subrahmanya' conveys  deeper ideas. 

Tamil Tiruppugazh text is taken from kaumaram.org by their kind permission. Infinite thanks.
Vel Maral text is from murugan.org. Grateful thanks.