The Dictionary Definition of resilience is “ the capability of a strained body to recover its size and shape after defamation caused especially by compressive stress “ or “ the ability to recover from or adjust easily to misfortune or change “. American Psychological Association defines it as a “ process of adapting well in the face of adversity “.
Resilience is always built through learning, not acquired as a gift. Harvard Business School professor Bill George in his book “ Discover your true North “ highlights the method of “revisiting your crucibles”, viz our earlier trials and tribulations to draw from our inner strengths and lessons learnt. This however is a post facto process. We survived the storm and then we realised that we survived. We use the learning in the next storm not knowing whether it helps or not.
In the thick of the adverse situations most of the times, we need someone to confirm to us that we have what it takes to be resilient. We long for help. Ancient Indian history brings out several such adverse situations where the Principal Character derives his/her inner strength through the advice from a either friend or a philosopher or guide. Arjuna in the Indian epic Mahabharata finds Lord himself as Krishna to help him with “Bhagwad Gita” to launch the successful war against the Kauravas.
On many occasions, Nature’s manifestations themselves will provide the necessary impetus to us to recharge ourselves and have a go at the challenges that we face. If such manifestations are explained by an eminent Philosopher/Saint/Guru at the adverse situation, then it is an accelerator for rejuvenation.
This is exactly the theme of my next series of blogs on “Aditya Hridayam” by the diminutive ancient Hindu Sage Agasthya where we will see how Lord Rama finds his inner strength to defeat the Lankan King Ravana on hearing the manifestations of Aditya (The Sun) in the other epic of Sage Valmiki’s “Ramayana”.
Again a word of caution – As a novice, I am neither an expert in languages nor have adequate knowledge of religion/spirituality. I am just a mind seeker.
Note: Based on the feedback received on my earlier blogs, I have added meaning of Sanskrit words & the meaning of the Verse in English. Needless to say that I haven’t put any effort in these two additions as they are reproduced with courtesy from the information available in books and the Worldwide web!
True to the Indian name “Bhanu” for Sun & Sunday, I will try and update this blog every Sunday
After presenting his worries, fears and apprehensions in the earlier verses, Sri Adi Sankara now directly appeals to Lord Subramanya that he depends on Him solely for mitigation of his problems & none else ( Verse 24). Sri Sankara then brings out the miraculous healing powers of the Sacred Ash (Vibhuti) presented as “Prasadam” in a leaf to the devotees (Verse 25). It is the firm belief of the devotees that applying the Sacred Ash (received in the leaf) over the affected areas of the body will result in significant mitigation.
A small write up about this leaf is presented at the end of this blog .
பக்திமிகு உன் துதிதனை தடுக்கும் என் மனம் உறை மாசினை
அறுத்தாட்கொள்வாய் விரைவினிலே உமை மைந்தா சண்முகனே!
Verse 25
अपस्मारकुष्टक्षयार्शः प्रमेह_
ज्वरोन्मादगुल्मादिरोगा महान्तः ।
पिशाचाश्च सर्वे भवत्पत्रभूतिं
विलोक्य क्षणात्तारकारे द्रवन्ते ॥२५॥
Apasmaara-Kusstta-Kssaya-Arshah Prameha_
Jvaro[a-U]nmaada-Gulma-Adi-Rogaa Mahaantah |
Pishaacaash-Ca Sarve Bhavat-Patra-Bhuutim
Vilokya Kssannaat-Taaraka-Are Dravante ||
வலிப்பு குஷ்டம் சயம் கபம் மூலம் குன்மம் ஜூரம் பிளவை எனும்
எல்லாப்பிணியுடன் வல்ல பூதபிசாசுகளும், இயலாமல்
எனைவிட்டு ஓடுவர் நில்லாது, அருளும் தாரகவதையோன்
எனைஆளும் முருகன் உன் இலைமடிதிருநீறு அணிந்தால்
पत्रभूतिं Patra-Bhuutim இலைமடிதிருநீறு Sacred Ash in leaf
Patra Vibhuti (Sacred Ash in a leaf)
‘Patra’ means leaf in Sanskrit. In Tiruchendur temple the Sacred Ash (vibhuti ) is kept on a leaf from the “Paneer Tree” ( Guettarda speciosa, colloquially called beach gardenia, or zebra wood, is a species of shrub in the family Rubiaceae) and offered as “prasadam” to the devotees.
The large oval-shaped leaves are 15–23 cm (6–9 in) long by 10–18 cm (4–7 in) wide. Dark green and smooth above with prominent paler veins, they are finely hairy underneath.
“ Now let us delineate on the miraculous healing power of patra bhuti.
The fragrance of this vibhuti is unique. We wonder whether the paneer leaf enhances the fragrance of Tiruchendur vibhuti. No matter what contributes, it is a fact that Tiruchendur vibhuti has the fragrance of divine grace.
After His victory over demon Surapadman and his army, Lord Murugan settled on the coast of Tiruchendur, shining and guiding like a lighthouse. The scriptures stand as paneer trees bearing testimony to His glory. So it is believed that the leaves of those trees have Vedic magical powers. Vibhuti contained in those leaves has miraculous healing power. The veins running across the leaves remind us of Lord Murugan’s twelve hands.
Sage Viswamitra suffered from severe dyspepsia, which he got for killing Tarakai through Lord Rama. Rama appeared in his dream and asked him to smear Chenthilandavan’s patra bhuti as atonement.
There was a remarkable incident in the life of Sri Adi Sankara which revealed the glory of patra bhuti. Abhinav Gupthar, who lost in the argument with Adi Sanakara cast a black magic spell on Adi Sankara which caused a chronic disease. Adi Sankara was staying in Gokarna in north Karnataka at that time. Lord Siva of Gokarna appeared in his dream and instructed him to go to Tiruchendur, the holy abode of HIs son Lord Muruga and get rid of his disease. On getting up he saw vibhuti, kept near him.As ordained by Kokarneswar he set off for Chendur. On reaching Chendur he took a dip in the sea and proceeded towards the shrine of Chenthilandavan. When he was praying fervently to Lord Muruga he saw the serpent, Adiseshan crawling towards the sanctum. At the same time he was blessed with the holy vision and words gushed out extemporaneously in bhujanga metre. In Sanskrit ‘bhujanga’ means snake. Bhujanga metre suggests a snake gliding along. He smeared his body with the patra bhuti prasadam and was soon cured of his disease.“
Verses 8-16 provides the description of the Lord Subramanya’s beautiful form “Paadaadikesam” (from his feet to his crown). Very often, as a novice I wonder as to why in most of the Slokas (Verses) about the Hindu Gods, a section is devoted to describe the form of the God in His/Her full splendor. Perhaps it signifies that the five action and five sense organs of human beings are directly related to the five elements of Nature and it is the bounden duty of the human being to identify & tune his senses and actions with Nature. But one common thread that I see in these Slokas is the unequivocal “affectionate mental disposition and purity of thoughts, a “sine qua non” for Devotion. Here is Sankara’ description of Karthikeya.
Verse 8
लसत्स्वर्णगेहे नृणां कामदोहे
सुमस्तोमसंछत्रमाणिक्यमञ्चे ।
समुद्यत्सहस्रार्कतुल्यप्रकाशं
सदा भावये कार्तिकेयं सुरेशम् ॥८॥
Lasat-Svarnna-Gehe Nrnnaam Kaama-Dohe
Suma-Stoma-Samchatra-Maannikya-Man.ce |
Sam-Udyat-Sahasra-Arka-Tulya-Prakaasham
Sadaa Bhaavaye Kaartikeyam Sure[a-Ii]sham ||8||
பொலிக்கும் தங்க உறைவினிலே நிறையும் அன்பர்க்கருள்புரியோனே
Aadi Sankaracharya the proponent of the Advaitha (Advaitha – not two in the literal meaning) philosophy, encouraged people to follow the route of Devotion (Bhakti) to the Lord for salvation by writing several Slokas about Hindu Gods.
In his work “ Sivananda Lahari”, Adi Sankara defines Devotion (Bhakti) in several Verses quoting examples of both Advaitha and Dwaitha philosophy (bhava). Pl ref Verse 61 in my earlier blog wherein Sri Sankara brings out the relationship between the Ankola tree & its seeds, the Magnet & iron particles as the “Dwaitha Bhava” approach and the example of river & sea as the “Advaitha Bhava” approach to Devotion (Bhakti). He also reiterated that ““Affectionate mental disposition and the purity of the devotion is the key” to salvation by quoting example of the actions of a hunter as an ardent devotee in Verse 63 of Sivananda Lahari
Sri Subramanya Bhujangam is a classic example of that affectionate mental disposition and purity wherein Sri Sankara was drawn to the abode of Lord Subramanya in the coastal village of Tiruchendur in Tamil Nadu & comes out with brilliant smooth flowing verses like the serpentine moves.
Let us examine the Verses
Verse 2
न जानामि शब्दं न जानामि चार्थं
न जानामि पद्यं न जानामि गद्यम् ।
चिदेका षडास्या हृदि द्योतते मे
मुखान्निःसरन्ते गिरश्चापि चित्रम् ॥२॥
Na Jaanaami Shabdam Na Jaanaami Ca-Artham
Na Jaanaami Padyam Na Jaanaami Gadyam |
Cid-Ekaa Ssaddaasyaa Hrdi Dyota-Te Me
Mukhaan-Nihsarante Girash-Ca-Api Citram ||
சொல் அறியேன் உட்பொருள் அறியேன்
கவி அறியேன் உரைநடையறியேன் – என்
உள்ளமுறை இதயத்தில் ஆறுமுகம் கண்டேனாதலால்
சொற்பல உதிர்த்திட்டேன் வாய்வழியாய் !
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Verse 3
मयूराधिरूढं महावाक्यगूढं
मनोहारिदेहं महच्चित्तगेहम् ।
महीदेवदेवं महावेदभावं
महादेवबालं भजे लोकपालम् ॥३॥
Mayuura-Adhiruuddham Mahaa-Vaakya-Guuddham
Manohaari-Deham Mahac-Citta-Geham |
Mahii-Deva-Devam Mahaa-Veda-Bhaavam
Mahaa-Deva-Baalam Bhaje Loka-Paalam ||
மயில் வாகனமேறி உயர்வாக்கின் உட்பொருளாகி
அழகுடல் கொண்டு அடியோரின் உளம் உறைந்து
அமரர்தம் தலையாகி ஆதிநூட்களின் உணர்வாகி
உமையோனின் மகனாகி உலகோரைக் காப்போனே
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Verse 4
यदा संनिधानं गता मानवा मे
भवाम्भोधिपारं गतास्ते तदैव ।
इति व्यञ्जयन्सिन्धुतीरे य आस्ते
तमीडे पवित्रं पराशक्तिपुत्रम् ॥४॥
Yadaa Samnidhaanam Gataa Maanavaa Me
Bhava-Ambhodhi-Paaram Gataas-Te Tadai[a-E]va |
Iti Vyan.jayan-Sindhu-Tiire Ya Aaste
Tam-Iidde Pavitram Paraashakti-Putram ||
உன்னடி பணிந்தோர் கடந்தனர் பிறவிப் பெருங்கடல் எனும் உண்மையை
From a practising manager’s perspective, at a very crude level, possibly one can with full limitations draw an analogy by comparing this state with the Ultimate State of Transcendence that Abraham Maslow advocated in his later years. In his later years, Abraham Maslow explored a further dimension of motivation, while criticizing his original vision of self-actualization.By this later theory, one finds the fullest realization in giving oneself to something beyond oneself—for example, in altruism or spirituality. He equated this with the desire to reach the infinite – Self-transcendence
Para Brahman (परब्रह्मन्) is the “Highest Brahma” that which is beyond all descriptions and conceptualisations. It is described in Hindu texts as the formless (in the sense that it is devoid of Mayaaa) spirit (soul) that eternally pervades everything, everywhere in the universe and whatever is beyond.
What is that “Ultimate Reality”? The Veda is very clear on the subject.
“Suparnam viprAh kavyo vachobhir ekam santam bahudhA kalpayanti”. The wise seers describe the one existence (ekam santam) in various words (bahudha vachobhih).
Rig Veda 1.114.5.
…………..
“Ekam sad viprA bahudhA vadanti agnim yamam mAtrishvAnam Ahuh” – The sages describethe one existence (ekam sat) in many ways.It is called as Agni, as Yama as Matarishvan.
Rig Veda 1.184.46.
Bliss is the state when a soul identifies itself completely with the “Ultimate Reality”. It is a phenomenon that can only be experienced and not explained.
Describing this state is only through explicits and with gross limitations in expressions. In the concluding ten verses, Bhagavad Padha Adi Sankara brings out this state through a series of expressions, which if read in isolation could be perplexing. However, if one has undertaken the journey of inward travel along with his earlier 90 verses, one can perhaps realize that the journey to seek Bliss has just begun.
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Verse 91
In this verse, one can realize that unless we clean the dust (ignorance – avidya) off the mirror, the soul can’t identify itself with the “Ultimate Reality”.
அம்முவர் திறன் என்றடைவேனோ யான் அன்று அடைந்திடுவேன் உன்
நாம் போற்றி உன் புகழ் பாடி உனைத்துதிக்கும் தகுதி உமையானே !
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Verse 89
In this Verse, Adi Sankara refers to the conflict between Arjuna and Siva prior to the grant of “Paasupadhaastra” by the Lord to Arjuna.
नतिभिर्नुतिभिस्त्वमीशपूजा-
विधिभिर्ध्यानसमाधिभिर्न तुष्टः ।
धनुषा मुसलेन चाश्मभिर्वा
वद ते प्रीतिकरं तथा करोमि ॥ ८९॥
பார்த்திபன் வில் உலக்கை கல் அடிதனை களிப்புடனே ஏற்கும் விதம்போல்-உன்
பாதம்பணிந்து பாமாலைபாடி நியமம்நிறைபூசித்து புரி துதிதனை மகிழ்வதில்லை நீ
என்னவென்று உரைத்திடுவாய் உன் விருப்பம், புரிந்திடுவேன் பரிவுடன் அனுதினமும்
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Verse 90
वचसा चरितं वदामि शम्भो-
रहमुद्योगविधासु तेऽप्रसक्तः ।
मनसा कृतिमीश्वरस्य सेवे
शिरसा चैव सदाशिवं नमामि ॥ ९०॥
உயர் யோகமுறை அறியேன் உலகோனே
உன் புகழ் பாடி, சிரம் தாழ்த்தி உனை வணங்கி
என்மனத்தால் உனைத் தொழுவேன் சதாசிவனே
When Adi Sankara writes about उद्योग विधासु – in the higher form of yoga ( 8 forms of yoga – Yama, Niyama, aasana, pranaayaama, pratyaahaara, dhaarana, dhyaana, samaadhi). Here is a sketch which outlines the eight levels of yoga.
உன் பொற்பாதமெனும் வான் உறை பக்தியெனும் முகில்கூடல்
என் மனமெனும் நீர்தடாகம் நிறைந்திட மழை மாரிப்பொழிய
என் பிறவிப் பயனெனும் பயிர் செழித்து பலன் அனைத்தும் பெரும்,
பிற வேறெதுவும் பலனளிக்க இயலாது அந்தமில்லாஅரியனே !
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Verse 77
बुद्धिःस्थिरा भवितुमीश्वरपादपद्म-
सक्ता वधूर्विरहिणीव सदा स्मरन्ती ।
सद्भावनास्मरणदर्शनकीर्तनादि
संमोहितेव शिवमन्त्रजपेन विन्ते ॥ ७७॥
நினைவால் வாடி, அடைவிளை சுகம் எண்ணி, அவன் துதிபாடி
மனக்கண் காட்சி நோக்கி உளம் ஏங்கிப் பதற்றம் கொள்ளும்
மனாளனைப் பிரிந்த புதுமணப்பெண் போல், எப்பொழுதும் என்
மன்னன் உன் பொன்மலர்பாதம் பற்றிட்டு நிலைத்திட விழையும்
மனம் கவலை கொள்கின்றதே! காத்தருள்வாய் கருணாகரனே!
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Verse 78
सदुपचारविधिष्वनुबोधितां
सविनयां सहृदयं सदुपाश्रिताम् ।
मम समुद्धर बुद्धिमिमां प्रभो
वरगुणेन नवोढवधूमिव ॥ ७८॥
திருமணம்புரி மகளிடம் மணமகன் நற்குணம் உரைத்து நம்பிக்கை ஊட்டும்
செயல் போல், அறிவு, விருந்தோம்பல், பணிவு, நற்பணி இவைதனில் நாட்டி
பிறவிப் பெருந்துயர் உழல் என் நல்மனம்தனை மீட்டிடு கைலைநாதனே
For some of us (the old timers ? ), this Verse will take us back to that 1958 Tamil Film Song from the Film “பானை பிடித்தவள் பாக்கியசாலி). Enjoy the song and relate it to this Verse in your own way
Prabhu's Ponder 