ஒவ்வொரு முறையும் நான் நியுயார்க் நகரில், மன்ஹாட்டனிற்கு வரும்பொழுதெல்லாம், முதலில் என் மனதில் நிலைப்பது ஒரே ஒரு காட்சிதான்.
விண்ணைத் தொடுமளவு உயர்ந்துள்ள அடுக்குமாடிக் கட்டிடங்களில், தலையைக் கிறுகிறுக்க வைக்கும் உயரத்திலே, மணிக்கு ஐந்திலிருந்து பத்து மைல் வேகத்தில் அடிக்கும் காற்றையும், நீர் உறையும் குளிர் காலத்திலும், உடல் வேகும் கோடை காலத்திலும், நான்கு இரும்புக் கயிற்றில் தொங்கும் தொட்டிலில், காலை முதல் மாலை வரை வாழ்ந்து, உழைக்கும் தொழிலாளிகளைக் கண்டு ஒருவித அச்சத்துடனும் மாளா வியப்புடனும் நான் காணும் காட்சியே அது.
இம்முறை, அத்வைத வேதாந்த மாணவனாகிய எனது உணர்ச்சிகளை வெளிக்கொட்டுவது என்ற முடிவின் விளைவே இக்கவிதை
நான்கு கரும்பொன் கயிற்றினிலே நானூறடி தாண்டிய உயரத்திலே நாடிகள் நலித்திடும் வாதமனிலே ஆடிடும் காலிலாத் தொட்டிலிலே பாழும் வயிறுப்பாட்டினால் வாழ்ந்தே நாளும் உழைத்திடும் நண்பர்களே! பாவியெனக் கூறவா இவ்வுலகினையே ஆவிபறக் கஞ்சிதரும் அன்னையெனவா பாரெங்கு கேட்டிடினும் பதிலில்லையே ! காலிலாக் கட்டில் சேரும் காயத்திற்காகவே காலிலாத் தொட்டிலில் ஆகாயத்திலே ஆடியே வாயையும் வயிற்றையும் கட்ட வேண்டியுளதே! மாயை எனும் வாழ்வுதனில் இது தேவை என்றிடினும் தேவை நமக்கு ஒன்றே அது ஆத்மஞானமெனும் மெய்யறிவே !!
The festival of Meenakshi Thirukalyanam celebrates the divine wedding of Meenakshi Amman with Lord Shiva. This grand celebration is held in Madurai, the cultural capital of Tamil Nadu and is one of the biggest events here.
This annual event takes place in the famous ‘Meenakshi Amman Temple’ at Madurai and devotees from all corners of the world come to witness this magnificent event. A part of the renowned Chithirai festival, Meenakshi Thirukalyanam is held on the 10th day. On this auspicious day thousands of devotees from Madurai and adjoining areas come to the ‘Sri Meenakshi Sundareswarar Temple’ to observe the celestial wedding of Lord Sundareswarar (Lord Shiva) and Meenakshi (Goddess Parvati). Devotees throng the temples in large numbers to seek the divine blessings from their lords.
Legend has it that the emperor Kulasekhara Pandyan was the founder of the ancient city of Madurai. He was succeeded by Malayadwaja Pandyan. Malayadwaja Pandyan and his consort Kanchanamala who did not have any children of their own, worshipped with the desire of obtaining progeny. During the course of their ceremonial prayer, a baby girl appeared in the sacrificial altar miraculously.
The Royalcouple brought up this child as their own and named her Tataatakai. An odd feature about the baby was that it had three breasts instead of two, and that a divine prophecy decreed that the third one would miraculously disappear, at the princess’s sight of her consort to be.
Tataatakai grew up to be a valorous queen; she was also known as Meenakshi, the one endowed with fish like eyes. Tataatakai embarked upon a DigVijaya or a tour of victory, across the length and breadth of the Indian subcontinent. In the course of her travels she came to Mount Kailash where she encountered Shiva; upon standing in front of Shiva her third breast disappeared and a valorous warrior princess transformed into a blushing bride.
Lord Siva directed Meenakshi to return to Madurai and promised her that he would join her in eight days as her groom. Accordingly Meenakshi returned to Madurai, and at the appointed time, the divine wedding was celebrated with pomp and splendour. Maha Vishnu, believed to be the brother of Meenakshi is said to have given the bride away.
The legend of Meenakshi Kalyanam brings together four of the six main streams in popular Hinduismi.e. the Saiva, Shakta, Vaishnava and Skanda faiths – and this grand culmination of faiths is still celebrated in great splendour today, in an enactment of Meenakshi Kalyanam each year, when images of Skanda and Vishnu are brought to the Madurai Meenakshi temple from Tirupparankundram nearby. Also of significance is the grand procession of Kallazhagar towards Madurai from the AlagarKoyil temple in the outskirts of the city.
How fortunate I am to attempt to translate the Meenakshi Pancharathnamala, a garland of 5 exotic flowers filled to the brim with bhakti by Adi Sankara. Indeed I am very lucky.
“The magic of music can bring about that experience of contention-free connectedness to the whole …
I see music as a blessing of Ishvara for the self-conscious, self-judgmental human to survive and experience, for the time being, the reality of the oneness with the total, the Lord, without any qualifications for it.”
Swami Dayanananda Saraswati, the composer thus spoke about music. His compositions have simple, yet soul stirring verses.
Here is one on Lord Rama. My understanding of the composition and translation in Tamil is presented here for the Rama Navami Festival.
Pray the rain bearing cloud coloured Lord Rama Hey mind
Pray the rain bearing cloud coloured Lord Rama by words
Anupallavi
He is the essence of all the Vedas. He is the cause for everything in the Universe.
Charanam 1
Vibheeshana and Anjaneya are delighted by offering their obeisance to his lotus feet.
He is the Vedic heart of Sage Vasishta and other great Seers and Saints
He is the controller in Human form of the seductive Maya. He is the Lord of the three types of bodies of all humans (sthula, sukshma and karana sareera)
Charanam 2
He is blue like a rain bearing cloud. He forever maintains Dharma.
He is the protector of Humans and holds the mighty bow “Kodandam”.
He vanquishes evil forces. He is the one who liberates us from the cycle of birth and death and provides relief from Old age , disease , sorrow and sins.
சிறந்த யோகிகள், முனிவர்கள் போன்றவர்களின் இதயத்தில் என்றும் வசிப்பவளும், வேண்டும் அனைத்துப் பொருட்களையும் தருபவளும், எல்லாவிதமான பூக்களாலும் அழகு பெற்ற திருவடிகளை உடையவளும், நாராயணனாலும் அருச்சிக்கப்பட்டவளும், நாதபிரம்ம உருவானவளும், உயர்ந்ததிலும் உயர்வானவளும், அனைத்துப் பொருட்களிலும் உள்நின்று இயக்குபவளும், கருணைக்கடல் ஆனவளும், பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.
Meaning in English
5.1: Residing within the hearts of various great Yogis and Munis, She bestows various Siddhis (spiritual accomplishments),
5.2: Her Lotus Feet adorned with various Flowers (of Devotion of Devotees) is adored by Narayana Himself (Who is fond of Pure Devotion),
5.3: She is the embodiment of Nada Brahman, beyond all Existences, pervading everything as their innermost Soul (i.e. innermost Essence),
5.4: (Meditating on Her within the heart) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.
சுந்தரேசருடைய நாயகியும், அடியவர்களுடைய பயத்தை நீக்குபவளும், அடியவர்களுக்கு பேரறிவை (ஞானத்தை) நல்குபவளும், குறையொன்றும் இல்லாதவளும், கருநீல நிறம் கொண்டவளும், தாமரையில் அமர்ந்திருக்கும் பிரம்மனால் அருச்சிக்கப்பட்ட திருவடிகளை உடையவளும், நாராயணனுடைய தங்கையும், யாழ், குழல், மிருதங்கம் முதலியவற்றின் இசையை இரசிப்பவளும், பல்விதமான உயிர்களுக்கு அன்னையும, கருணைக்கடல் ஆனவளும, பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.
Meaning in English
4.1: (Even though Her infinite Creations and Transformations brings Fear) Seeing Her as the Beautiful Presiding Deity (as the Source of everything), takes away Fear, bestows Knowledge, and makes us Pure,
4.2: (Taking meditative delight in) Her Dark Form, (visualizing) Her Feet being worshipped by the one seated on Lotus (i.e. Brahmadeva), (I worship Her), Who is the younger sister of Sri Narayana,
4.3: She takes delight in various musical instruments like Veena, Venu (Flute) and Mridanga; and assuming various Forms as Mother (She plays Her play of Creations),
4.4: (Seeing Her as the Source behind all) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.
மறைகல்வி வடிவானவளும், சிவபெருமானின் இடப்பாகத்தில் வசிப்பவளும், ஹ்ரீம் என்ற வித்தெழுத்து மந்திரத்தில் (பீஜாக்ஷர மந்திரம்) ஒளி வீசி இருப்பவளும், ஸ்ரீசக்ரத்தின் நடுவட்டத்தில் வசிப்பவளும், சுந்தரேசுவரனின் சபைக்குத் தலைவியும், ஆறுமுகனான முருகனையும் தடைகளை நீக்கும் விநாயகனையும் பெற்றவளும்; உலகங்களை மயக்குபவளும், கருணைக்கடல் ஆனவளும், பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.
Meaning in English
3.1: (Behind the splendour of Her rising Form is rising the) Sri Vidya shining with the splendour of Hrimkara Mantras, where She is residing as the left-half of Shiva, …
3.2: … within the Bindu, at the center of the Sri Chakra; and presiding over the assembly of Deities (in the Sri Chakra),
3.3: She Who is the Mother of Shanmukha (Sri Muruga) and Vighnaraja (Sri Ganesha), is the Mother of the Universe, Enchanting all (by Her infinite Creations and Transformations),
3.4: (Seeing Her form of Sri Vidya) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.
முத்துமாலைகளால் சூழப்பட்ட ஒளிவீசும் மௌலியை (மகுடத்தை) உடையவளும், ஒளி வீசும் முழுமதியைப் போன்ற திருமுகத்தை உடையவளும், கிண் கிண் என்று ஒலி செய்யும் மாணிக்க சிலம்புகளை அணிந்தவளும், தாமரை போல் அழகு பொருந்தியவளும், அடியவர்களின் ஆசைகள் அனைத்தையும் அருளுபவளும், மலைமகளும், கலைமகளாலும் அலைமகளாலும் வணங்கப்பட்டவளும்;கருணைக்கடல் ஆனவளும், பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.
Meaning in English
2.1: (Within the splendour of Her Form of rising Sun is) Her Face shining with the splendour of a Full Moon; Her Crown shining with the splendour of the Diadem (adorning it); and Her Bosom shining with the splendour of the Garland of Pearls (decorating it),
2.2: Her Lotus Feet decorated with jingling Anklets with Bells and Gems over them, are shining with the splendour of a Lotus (as if blossoming with the Million Rising Suns),
2.3: (That Lotus Feet is the) Granter of all Wishes, belonging to the Daughter of the Mountain, Who is accompanied by Vaani (Devi Saraswati) and Ramaa (Devi Lakshmi),
2.4: (Seeing that Lotus Feet) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.
Meaning of the Sanskrit Words (Meanings from greenmesg.org)
मुक्ताहारलसत्किरीटरुचिरां (Muktaa-Haara-Lasat-Kiriitta-Ruciraam): Whose crown is adorned with shining Garlands of Pearls
मुक्त (Mukta) = Pearl
हार (Haara) = Garland
लस (Lasa) = Shining
किरीट (Kiriitta) = Diadem or Ornament of the Crown
रुचिर (Rucira) = Pleasant, Charming
पूर्णेन्दुवक्त्रप्रभां (Puurnna-Indu-Vaktra-Prabhaam): Whose Face shines with the splendour of Full Moon
पूर्ण (Puurnna) = Full
इन्दु (Indu) = Moon
वक्त्र (Vaktra) = Face
प्रभा (Prabhaa) = Splendour, Radiance
शिञ्जन्नूपुरकिङ्किणीमणिधरां (Shin.jan-Nuupura-Kingkinnii-Manni-Dharaam): Whose Feet is adorned with jingling Anklets decorated with small Bells and Gems
शिञ्ज् (Shin.j) = To Tinkle, to Jingle
नूपुर (Nuupura) = Anklet
किङ्किणी (Kingkinnii) = a small Bell
मणि (Manni) = Gem
धर (Dhara) = Bearing
पद्मप्रभाभासुराम् (Padma-Prabhaa-Bhaasuraam): Who radiates the splendour of Pure Lotus
पद्म (Padma) = Lotus
प्रभा (Prabhaa) = Splendour, Radiance
भासुर (Bhaasura) = Shining, Radiant
सर्वाभीष्टफलप्रदां (Sarva-Abhiisstta-Phala-Pradaam): Who grants all Wishes [of Her Devotees]
सर्व (Sarva) = All
अभीष्ट (Abhiisstta) = Desired, Wished
फल (Phala) = Fruit
प्रद (Prada) = Giving
गिरिसुतां (Giri-Sutaam): Who is the daughter of the Mountain
गिरि (Giri) = Mountain
सुता (Sutaa) = Daughter
वाणीरमासेवितां (Vaannii-Ramaa-Sevitaam): Who is accompanied by Vaani [Devi Saraswati] and Ramaa [Devi Lakshmi]
ஆயிரம் கோடி உதயசூரியனின் ஒளிக்கு ஈடான ஒளியை உடையவளும்; வளையல்கள், மாலைகள் போன்ற அணிகளால் ஒளிவீசுபவளும்; கோவைப்பழங்கள் போன்ற இதழ்களை உடையவளும் புன்னகை புரியும் பல்வரிசைகள் உடையவளும்; பொன் பட்டாடைகளால் அழகு பெற்றவளும் திருமால், பிரமன், தேவர் தலைவன் போன்றவர்களால் வணங்கப்பட்ட திருவடிகளை உடையவளும் உண்மைப் பொருளானவளும் மங்கள வடிவானவளும் கருணைக்கடல் ஆனவளும் பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.
Meaning in English
1.1: I meditate on Devi Meenakshi Who is rising (in my mental vision) with the splendour of Thousand Million Suns, shining with Bracelets and Garlands (matching the splendour of the rising Suns),
1.2: She is rising with a Smiling Face, (appearing beautiful) with Lips Red like Bimba Fruits, and having beautiful Rows of Teeth; She is adorned with shining Yellow Garments (which are again matching the splendour of the rising Suns),
1.3: Vishnu, Brahma and the king of Suras (i.e. Indra Deva) are serving Her Lotus Feet; And Her Auspicious Form is of the essence of Eternal Consciousness (Tattva),
1.4: (Seeing that vision) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.
Meaning of the Sanskrit Words (Meanings from greenmesg.org)
उद्यद्भानुसहस्रकोटिसदृशां (Udyad-Bhaanu-Sahasra-Kotti-Sadrshaam): Who shines like Thousand Million rising Suns
उद्यद् (Udyad) = Rising
भानु (Bhaanu) = Sun
सहस्र (Sahasra) = Thousand
कोटि (Kotti) = Ten Million
सदृश (Sadrsha) = Like, Resembling, Similar to
केयूरहारोज्ज्वलां (Keyuura-Haaroa-Ujjvalaam): Who is adorned with bracelets and garlands
केयूर (Keyuura) = Bracelet worn on the upper arm
हार (Haara) = Garland
उज्ज्वल (Ujjvala) = Luminous
विम्बोष्ठीं (Vimba-Osstthiim): Who has beautiful Lips like Bimba Fruits
विम्ब (Vimba) = Bimba Fruit
ओष्ठ (Ossttha) = Lip
स्मितदन्तपङ्क्तिरुचिरां (Smita-Danta-Pangkti-Ruciiraam): Who smiles gently and has beautiful rows of Teeth
स्मित (Smita) = Smiling
दन्त (Danta) = Teeth
पङ्क्ति (Pangkti) = Row or Set
रुचिर (Rucira) = Pleasant, Charming
पीताम्बरालङ्कृताम् (Piita-Ambara-Alangkrtaam): Who is adorned with shining Yellow Garments
पीत (Piita) = Yellow
अम्बर (Ambara) = Clothes, Apparel, Garment
अलङ्कृत (Alangkrta) = Adorned, Decorated
विष्णुब्रह्मसुरेन्द्रसेवितपदां (Vissnnu-Brahma-Surendra-Sevita-Padaam): Whose Lotus Feet is served by Vishnu, Brahma and the king of Suras, i.e. Indra Deva
विष्णु (Vissnnu) = Sri Vishnu
ब्रह्म (Brahma) = Sri Brahma
सुरेन्द्र (Surendra) = The Lord of Devas, Indra Deva
सेवित (Sevita) = Served
पद (Pada) = Foot
तत्त्वस्वरूपां (Tattva-Svaruupaam): Who is the embodiment of the essence of Existence
तत्त्व (Tattva) = True or Real State
स्वरूप (Svaruupa) = One’s own nature
शिवां (Shivaam): Who is Auspicious
शिव (Shiva) = Auspicious
मीनाक्षीं (Miinaakssiim): Devi Meenakshi
प्रणतोऽस्मि (Prannato-Asmi): I [always] bow down [to Devi Meenakshi]
प्रणत (Prannata) = Bowed to, saluted reverentially
अस्मि (Asmi) = I am
सन्ततमहं (Santatam-Aham): I always [bow down to Devi Meenakshi]
सन्तत (Santata) = Always
अहम् (Aham) = I
कारुण्यवारांनिधिम् (Kaarunnya-Vaaraam-Nidhim): Who is an ocean of Compassion
Around the Christmas period in the month Marghazhi (December 26th to be precise), we were travelling by road from Dindigul to Coimbatore via the holy place of Palani. We saw a continuous stream of people walking on barefoot all along the stretch of the highway that led to Palani. It was clearly an indication that the bhakti filled festival of Thaipoosam is not far away.
“Thaipoosam is an important festival observed by the Hindus of southern India during the Tamil month of Thai (January – February). Outside of India, it is celebrated mainly by the Tamil speaking community settled in Malaysia, Singapore, South Africa, Sri Lanka and elsewhere around the world. Thaipusam is dedicated to the Hindu god Murugan, the son of Shiva and Parvati. Murugan is also known as Karttikeya, Subrahmanya, Sanmukha, Shadanana, Skanda and Guha. It is believed that on this day, Goddess Parvati presented a lance to Lord Murugan to vanquish the demon army of Tarakasura and combat their evil deeds. Therefore, Thaipusam is a celebration of the victory of good over evil. Thaipusam is celebrated during the full moon in the Tamil month of Thai and commemorates the birthday of the Hindu deity Murugan.”
All along the drive I was thinking if I could relate this bhakti oriented activity with the Advaita Vedantic mindset that I have been focusing on over the last couple of years and come out with some learning that will be immensely satisfying. In other words, I need to link Guha (Bhakti) with Sankara (Advaita); the Manifest with the Unmanifest; the Son with the Father. Looks simple; but impossible without a Guru.
That thinking took me to another Guruguha, one of the trinity in Carnatic music world. Yes, Muthuswamy Dikshithar provided me, the link for relating Bhakti with Vedanta.
Oh mind, worship the form of Guruguhan. Give up the agony of the heart caused by illusion.When human birth has been obtained, attain the perfect unsurpassed bliss of the Supreme Being ( don’t waste the opportunity) He is SADASIVA, full of SATVAGUNA;All living beings are born out of Him as the result of the impact of AVIDYA. The universe with its TAMASIC qualities is again a manifestation of His greatness; He is TARAKESVARA and ANANDA BHAIRAVA. Prostrate on His feet ; Mediate on His name; Conquer the veil of illusion and Think of Him as your sole refuge.
Meaning in Tamil
பல்லவி
போற்றிடுவாய்மனமேகுருகுகன்வடிவம்தனையே
அகற்றிடுவாய்மாயைவிளைஇதயநோவதனையே
அனுபல்லவி
அரியமானிடப்பிறவியெடுத்தநீ,
அடைந்திடுநாடிஇறையருட்பேரின்பம்தனை
சரணம்
நற்குணப்பண்பின்வடிவானசதாசிவன்அவன்
அகஇருள் விளை உயிரின உருவகமூலம் அவன்
இருள்நிறை இவ்வண்டம்கடந்தபேரொளிஅவன்
காக்கும்கடவுளாம்ஆனந்தபைரவன்அவன்
மத்தியமகாலசாகித்யம்
குருகுகனின்பாதம்பணிந்துநாமம்துதித்து
இருள்மாயத்திரையகற்றி அடைக்கலம்அவன்
ஒருவனேஎனநினைந்து ….போற்றிடுவாய்மனமே
Understanding the Kriti
Right at the beginning of the Kriti (Pallavi), Muthuswamy Dikshithar relates Jiva, Jagat and Isvara through their manifestations Mind, Maya and Guha. He “straight away instructs the mind to strive for higher goals – “Oh mind!!(“rE mAnasa”) meditate on (“bhajarE”) guha, the form of guru and abandon (“tyajarE”) the delusionary (“mAya-maya”) sorrows and afflictions of the heart/mind (“hRttApam”). He straightaway equates a guru as a form of the Lord Himself and commands the mind to worship him and meditate on him.”
Continuing, Dikshithar in the anupallavi, says “Having obtained the human birth form, go,take the path and try to attain the unsurpassed bliss associated with the supreme consciousness” – a reference to the Isavasya Upanishad Slokas which outline the paths that one can pursue for understanding the “Atma Svaroopam”.
In the caraNam, dIkshitar describes the Lord as ” The form of everlasting consciousness (“sadASivaM”), the one endowed with (“sahita”) with qualities of (“guNOpAdhi”) satva. The one from whom all the living beings (“jIva”) are born (“udbhavam”) as a result of their own ignorance (“sva avidya”). His greatness (“vaibhavaM”) symbolises the truth (“tatvam”) that lies beyond this world (“viSva”) filled with tamasic qualities (“tAmasa yuta”). He is tArakEswara, the Lord who helps cross this ocean of samsara. He is the form of Anandabhairava, radiating ever-lasting bliss”. Again I am reminded of the Shanthi Sloka and the first Sloka of Isavasya Upanishad – Isavasyam idham sarvam.
In the madhyamakAla sAhityam, Dikshithar says “Worship (“natvA”) the feet (“caraNam”) of the auspicious preceptor (“shrI guru”). Chant and meditate on his name (“nAmasmaraNam”). Conquer (“jitvA”) the sheath/veil (“AvaraNam”) of delusion/desire (“mOha”). Surrender to him as the sole (“twadEka”) refuge (“SaraNam”).” Pray, meditate, get mind control, come out of ignorance, surrender and reach Sat Cit Ananda – the very process that takes you to your SELF and reveals that “Tat Tvam Asi” which is the essence of Vedanta.
Prabhu's Ponder 