Abirami andhadhi-- 2

[DURGADASAN]

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Dear all

Since the thread has been closed, am starting the continuation in this new thread. Am very sorry Visalakshi mam for unable to cintinue in your thread itself the rest. Hope will atleast continue properly in this thread. May the devi supports me for this.


20. "Uraigindra nin thirukovil..."

In this song, bhattar explains about various abodes of devi. She resides in the half of her husband, which is her temple (it means she never parts from there). She also resides in the 4 vedas and she is the start and end of those vedas. She also resides in the moon with her 16 "kalas". She resides in lotus as devi lakshmi. She always remains in the heart of Bhattar. She resides in the sea and she is the one who resides in the "poornachala".


In this song, bhattar explains that she is the durga, lakshmi and saraswathi. She is the ocean of knowledge and also wealth. She always denotes the "power" from which she never gets separated. In this song, the order goes like this "shiva, brahma, moon, lotus, bhattar's heart, finally sea". Nowhere vishnu has been mentioned. But actually in this song, bhattar considers devi herself as vishnu and for that emphasisation only he finally punches it as "maraingindra varidhi". She dwells inside the sea.


Once sage durvasa cursed Indra and because of that all his wealth entered into the sea. Even today, all the precious stones are available from sea only. Lord vishnu is the one who resides in the sea. There is no difference between devi and vishnu. So only bhattar says that she resides in sea. Also by the word "maraigindra" (not visible or covered), this phrase gives us so many meanings. She resides in the sea, which noone knows (Here we should assume our heart as the sea which has so many emotions of waves and ambal resides in that, but we never knows that. Soonly bhattar says this as "Endhan nenjagamo maraigindra vaaridhiyo")


The word "maraigindra" also denotes that noone can estimate the richness of devi. She is filled with richness, but she is very calm in her appearance and gives joys to everyone who comes near her.


If we look normally, the final word "poornachala mangalai" denotes that she resides in mountain. But bhattar has not used the word "himayachala mangalai". So here the word "poornachalam" denotes "shri chakra MERU" only.


In this song, we cannot consider something as superior or inferior. All the places where devi resides are superior only. But in between even our heart also comes and gets a place. But only thing is we doesn't know or realise that.


Pranams

 

[DURGADASAN]

21. "Mangalai sengalasammulayaal"


In this song, bhattar denotes various namas of Devi. We can see it in other instance also in song "Nayagi nanmukhi...".

In this song bhattar says abirami is the Lalitha parameswari, parvathi, lakshmi, and saraswathy. She is the mangalai. She who owns pot-like breasts (sthana bhara thalan madhya pattabhandha vali thraya). She resides in mountain (parvathy), she resides in sea (lakshmi), She is the chief of all the arts (saraswathy), She resides in half of shiva, She is in the colours of Pingala, neela, red and white. And she is the golden creeper which hugs shri shiva.

In this song, before saying all the forms and namas and abodes, with a song word, he says ambal as "MANGALAI". That is she is the one can give all the wealth and sowbhagyam. Bhattar is actually under critical position. But even then, his confidence level has not even slightly reduced. Still he believes 100% that devi is the form of sowbhagya and she can give it to all her devotees. Even all the other namas which follows in this sloka are just explanations to this first nama only. She is "Sumangali, suvasinyarchana preetha". She can give life to anyone she wishes. She can give mukthi to anyone she wishes.

The very next word shows the motherliness of devi. She has pot-like breasts to feed all her children. All the creatures (whether good or bad) are her own children. A mother may have so many children; but for each child there will always be only one mother and devi is the mother for all in all the births of the Jeevan. So, naturally her responsibility is much much greater than a normal mother and she always cares for all her children's welfare only.

She resides in mountain. Here bhattar has not mentioned whether poornachala or himayachala. This is mainly because, bhattar has not mentioned both these mountains here. He says our hearts as mountains here. Mountains are made up of rocks. Though they are strong, they are also a good place to hide so that noone can find easily. Devi also resides in our hearts. But we are making it so hard that we even were unable to find her. But the whole heart itself is her own property na. So, she is famely called here as "malaiyaal"

"Varuna changu alai sengai"-- she is there is the sea were the seashells were filled. The 'sengai' (red-hand) also means that she is like the sea, which is rich in its wealth and gives it to anyone without expecting anything from the others. Devi is also rich, she also gives anything to her devotees, she is also not expecting anything from her devotees (Avyaja karuna moorthy). By giving always boons like this, her hands are turned red.

She is the "sakala kala mayil", the chief of all the arts. Devi herslf is surrounded by 16 kalas and she is the one who developed all the 64 arts.

She resides in lord shiva. How? The ganges is already flowing from his head with her wavy hands in the hair-locks of shiva. Ganges is also a wife of shiva. Devi is also his consort. How to differentiate? Bhattar says that she just resides in his head and got locked in between his "jata" (hairlocks) itself. But the devi with her bliss and power of penance, got his own body itself and occuppied totally shiva.

She is the durgadevi, Mahakali, lakshmi and saraswathy. Pingalai here denotes durga, Neeli -- Mahakali, Seyyal -- Lakshmi (Seyyal denotes that she is red colour. Some people takes the meaning that she won't do anything), Veliyaal -- Saraswathy (veliyaal means white in colour).

Even if you consider the "seyyal" as she wont do anything. That is also correct. She won't do anything for "veliyaal". That is for outsiders she won't do. For the persons who are not near to her, not approaching her, she won't do anything.

For all her devotees she is like mother and takes the responsibility of total care.

Pranams

 

[Visalakshi Ramani]

Dear Dr. Durgadasan,

I have been silenty praying to Devi that Her thread should not be left incomplete and unfinished. ray:

I Thank Her for inspiring you to continue. Hope this time the thread will continue till the 102nd para The Noorppayan. :bump2:

I wish you God speed and enough free time to resume up the task. :welcome: :thumb:

with best wishes and regards,
Visalakshi Ramani.

 

[nannilam_balasubramanian]

Here is a Sloka on Prathaha Smaranam : Prayer in the Morning

Prathaha Smarami Lalitha Vadanaaravindam
Bimbaadaram Prathula Mowkthika Chobinasam
Aakarna deerkka Nayanam Manikundalaatyam
Manthasmitham Mrugamathojwala Baladesam

Prathaha Bajami Lalitha Bujakalpavalleem
Rakthaangkuleeya Lasadanguli Pallavaatyaam
Manikya Hemavalayaangkatha Chobamanaam
Pundreishusaava Kusumeshu Sruneerdanaam

Prathaha Namami Lalitha Saranaravindam
Baktheshta Dananiratham Bavasinthu Bodam
Padmaasanaathi Suranaayaka Boojaneeyam
Padmangusathvaja Sudarsana Laanchanaatyam

Prathahas sthuve Parasivam Lalitham Bavaneem
Thrayyanthavedhyavibavaam Karunaanavadhyaam
Viswasya Srushti Vilayasthithi Hethuboodam
Vidhyeswareem Nigama Vaang Manasaathi Dooraam

Prathar vadaami Lalithe thava punyanaama
Kamesvareethi Kamaleithi Maheswareethi
Sri Sambaveethi Jagatham Jananee Pareithi
Vaagdevadeithi Vachasa Thripuresvareethi

Yassloka panchagamitham Lalithambikayaha
Sowbaghyadam Soolalim padathi prabathe
Thasmai Dadathi Lalitha Jadithi Prasanna
Vidyaam Shriyam Vipula Sowgyamanantha Keerthim

Samarpanam

Balasubramanian
Ambattur

 

[DURGADASAN]

22. "Kodiye ila vanji kombe"


In this song, bhattar considers devi as the creeper, tree, the thinking material, scent of vedas, she-elephant of himalayas, and mother of all the devas including brahma.


Here bhattar has simply mentioned kodi and kombu. A creeper wants a tree to get attached. But in this instance both the creeper and tree are devi. What this actually means? She herself is the vedic tree (which is hard and rough- not so easy to understand) and she is the upanishads (somewhat easy to recognise and not so hard). There is no difference between them. So, here devi herself is the veda.


Next comes the word "vambu". This word has been used nowadays for denoting some unnecessary things. But the actual meaning is "thinking of the same thing". In local sense, we always think of some other worldily thing and discuss about the same always with others. Bhattar always thinks of devi and discuss about her only to anyone. That much he has submerged in the Bhavam of devi worship. Even that matter of thinking is also ripened one.


She is also the she-elephant of himalayan mountain. This shows the gigantism and leadership quality of devi. She gave birth to devas including brahma. Here the word brahma does not denotes the normal brahma of "thrimurthis". Here the actual "brahmam" (supreme power) itself has been derived from the devi.


The knowledge, richness, majesticity, and superiority of devi have all been discussed in this single song itself. Now comes the punch. Though she possess qualities like these, she has also approachable easily to bhattar. This is the real magical power.


Here, bhattar conveys this message for people like us only. It is not that much hard for bhattar to recognise devi. But for people like us, this is really difficult. Even then, devi is ready to help us. Only thing is we have to recognise her properly.


Pranams

 

[DURGADASAN]

Thanks a lot Visalakshi Mam.

Pranams

 

[DURGADASAN]

23. "Kollen manadhil"


In this song, bhattar is taking three vows before ambal.


1. I will think always you (only yourself in my mind)


2. I will never get separate from your devotees who always sings your praise.


3.I will never leave the path of abirami (the religion of abirami)


What this song actually means???


Bhattar here teaches us how to get ambal thorugh our devotion. Though we have good devotion, sometimes we get frustrated. By that time, someone will tell about someother god or goddess. We will suddenly leave our deity and follow that. Is it a correct way to proceed? We know well that all god are only one and same. But we have show our 100% total surrender to that god. Then everything is possible to us with the help of that god. Infact, "saguna upasana" is just a step to reach god. But that is a very strong foundation and 100% faith is needed here. If we fail here itself, we cannot get up in our spiritual path and we have to run always behind each and every god.

First thing is to clean our heart. Bhattar helps us to do this. First think of the divine form of devi, that will cleanse all our sins.

Next thing is to continously keeps this clean. Even a copper vessel will get impurity after sometime when it get cleansed. Our heart is also like that. To keep it continously clean, bhattar again helps us. Always be in the "sathsang". Never get separate from the devotees who sings the praise and hymns of your favourite god. Even here, bhattar stresses that you should
strictly follow the devotees of your favourite god. Why is it so??? Already in your heart and mind, that particular divine form is present. Again if you go and hear someother god, it may get distracts. The aim here is to concentrate. So follow one and only god of your favourite.

Third is to always depend on the god. Here, religion does not mean the normal religion of saivam or shaktam or vaishnavam. The codes and rules to follow to pacify our favourite god is depicted here by the word "samayam".

Here comes the final punch. In my previous explanations of this song, I simply said favourite god, favourite god only. But why devi should be our favourite god??? Why not other god or goddess??? Bhattar also explains that. She is the one, who is there inside the universe and outside the universe. She is the feast and she is the taste. She is even closer to us like our eyeballs. Here we should take it as "Gnana kann" (the third eye of wisdom").

Devi is noone than vishnu. So, worshipping devi is equal to worshipping vishnu. Devi is the heart/mind/soul of shiva. Devi is also his better-half. So, worshipping devi is also equivalent to worshipping shiva. The main reason to worshipping devi is she is "mother of all". All the superior gods are in masculine form. They may get angry even sometimes like our worldily fathers. But devi is the mother of this whole universe. She is filled with compassion only. She may take time to rescue from our problems, but she will surely help at the right time. The problems of us is not even comparable with the life-saving problem of bhattar. Even in that condition, bhattar does not loose his faith. Are we behaving like that????

Pranams

 

[nannilam_balasubramanian]

Excellent input. As it is mentioned, sometimes it happens when one do not get
the desired result. But the conclusion is a torch light to all of us to drive out
the darkness as a result of the above.

Balasubramanian
Ambattur

 

[DURGADASAN]

24. "Maniye maniyin Oliye"


In this song, bhattar conveys us the message of advaitha. She is the gems, the glittering light comes from the light, the ornament which has the gem, the lady who wear the ornament, she is the remedy for the persons who comes close to her, she is the feast of devas. After worshipping her, bhattar does not want to worship any other semi- or demi-gods.


She is the gem (jeevathma), she is the glittering comes from the gem (the guna doshas of jeevathma are also decided by devi only), she is the person who wears the gem (she is the paramathma).

The main word comes here, "Aniyum anikku azhage", she gives the beauty to the ornament by wearing it. What it actually means? By considering the ordinary jeevathma and giving it mukthi, she is adorning and giving beauty to the jeevathma, which surrenders under her holy lotus feet.


In this song, by taking normal meaning, we will consider that devi is the source of ills and pains for the ones, who does not believe her. But is it so??? The actual meaning is "ONLY THE PERSONS WHO DOES NOT WORSHIP DEVI WILL GET SORROWS". Because, devi herself is "mangaladhayini". She will drive all the sins of us, she will remove all the obstacles and she will give us permanent joy (paramaAnandham). So only to clarify this statement, immediately bhattar says that she is the curing medicine for all the pains of physical/mental/worldily issues.


The next word "Amarar peru virunde" takes two meanings. "Peruvirundu" means heavy feast or rich feast. Again the word "peru virundu" means the feast which they get. But the first meaning of rich or royal feast will be more apt in this scenario. Why suddenly bhattar insists this here?


She is the curing medicine for the devotees who worship her. All the devas worshipped devi when they actually needs "immortal elixir". Devi herself took the form of "mohini" and then gave the elixir to devas. She herslef is the actual elixir of life. So, bhattar explains us with the clear example that she is the remedy for all the ills and pains.


When there is such a god filled with motherhood and compassion, what is the need to worship someother god. So, bhattar stubbornly says that he won't worship anyother god hereafter.


Pranams

 

[DURGADASAN]

25. "Pinne Thirindhu Un Adiyarai"


This song has so many intended meanings. I will share to the extent which I know.


The first line "Pinne thirindhu" itself has such meanings. It is not that merely go behind the devotees of Ambal.To get blend with them is indirectly stated here. The word "thirindhu" also should be noted. We use this to just denote persons infected with some mental illness. Otherwise, we use the term "nadandhu" (simply walking). But why bhattar used this particular term here? We should follow the sathsang of true devotees like an immature child (without ego, superiority complex, etc.) and truly follow them. We should not enquire their activities, comment them, or criticise them. We should also follow what they do? They are also a guru to us. We should also get "thirindhu" experience. Nothing should be there in us. Everything should get precipitated and thrown down. 100% saranagathi towards devi.


To get rid of this birth-death chain, bhattar claims that he get into the sathsang. In his story, nowhere it is mentioned that he mingled with others and performed sathsang. He always remained alone and thinks of devi. But bhattar said that to get the grace of ambal, he did the "punyam" of "sathsang" in his previous births itself. That is what he says by "Munne thavangal muyandru
konden". He has already in so many births, get contacts with true devotees of ambal. And with the good deeds only, in this birth he got the grace of ambal. Bhatar is still in problem only. But he sings like the problem has been solved already. That is his confident.


The word "munne" means before. Here we can take meanings like, (1) Bhattar performed the steady penance to ambal even before the other devotees did. (2) He performed the same, in his previous birth or (3) previous births (the word is "munne" with special "e" and not just "mun" to denote the only previous BIRTH). Even then bhattar has not satisfied, he simply says he has just tried
to do the penance. For just trying itself, this much sathsang is needed for great soul like Bhattar itself, Think of ordinary people like us? Even we are also thinking of the divine mother, so we also did some "Punyam" on sathsang.


Bhattar says that he tried only to do worship on devi and not yet completed fully. But he has confident that ambal will save him. Why? She is the mother of even "thrimurthis" and is the medicine to cure all sorts of sins. So with the motherlihood which is the "Svabhava" (nature) of devi, she will come and save me. And I will also never forget her.

The rule of writing goes like this. "ALWAYS KEEP THE EMPHASIS AT THE END". In this song also, bhattar keeps the emphasis at the end. I will never forget you and always worship you without fail. This is actually the message he is conveying to people like us. We worship devi for a particular thing to happen. If that happens, we will forget her and perform our daily duties and sequentially forget her. We will remember her only when we get the next problem. Though she is the mother and she will surely come and help us in all the occassions, is it fair for us to do like that???? So only bhattar says that worship should be very constant and always that should be in our mind and heart.

Pranams

 

[DURGADASAN]

26. "Ethum Adiyavar erezh ulaginayum"


In this song, bhattar expresses his humbleness towards devi. The devotees of devi are not some laymen. They are the creator, protector and destroyer of 14 worlds. Even with such richness, devi is also accepting the words of bhattar. How to express the bliss of devi in words then???


The ordant devotees who worship devi always are the three: creator (brahma), protector (vishnu) and destroyer (shiva). Bhattar emphasises here each word with "um". It is not merely "padaithu, kathu, azhithu thiribavar). Why the emphasise is required there? It means they have some other main work also. To create, protect and destroy are all just a part of their works only. Even in our colloquial language, we add the "um" for addition of extra things only. So, the main work for them is to worship devi. With this work, they can do their works of creation, protection and destruction just as a simple task. Here for the word "thiribavaram" means that these are not tough tasks for them. They can simply do these works.


While they worship, Devi is there sitting with her hairlocks filled with the flowers of "kadamba". Why the word "Saarthum" came here instead of the usual word "soodum" (even soodum here cannot affect the chandam of this particular line). "Soodum" means very usual term of keeping flowers just in the hairlocks. But, "saarthum" means covering the hairlocks with flowers. For a normal woman, hairs will there till their hip. For devi, the hairlocks will be like a dark forest and it wont be nice to see with just some flowers keeping there. Also the devotees of devi are offering flowers so much and devi is favourly accepting all of them (just to make happiness to her devotees). The flowers are also spreading from her hairlocks to till her feet (Wholy covering her hairs). It means the hairlocks of devi is there till her holy feets. So, the smell of these flowers is also found in her holy feets.


Such feets are always worshipped by these thrimurthis and they are worshipping by means of standard vedic hymns and other rituals. They are offering high quality of things and uttering utmost quality of manthras. In between she is also hearing the song of bhattar. When thinking this, bhattar is laughing due to shyness.


Note: Though this song, tells us that thrimurthis like devas are worshipping devi, it also denotes that devi is ready to accept all sortsof worship. Even a small word of bhattar is also heard by devi and she is showering her grace towards bhattar.


Also, in this song, we can get the meaning that "By worshipping devi, brahma, vishnu, shiva got the jobs of creation, protection and destruction". So, if we started worships her, we will also attain high status like them.


Pranams

 

[nannilam_balasubramanian]

A good piece of information to go through and quite interesting to know
for educating ourselves

Balasubramanian
Ambattur

 

[DURGADASAN]

27. "Udaithanai vanja piravi"
In this song, bhattar says that there is no words to limit the graceof devi.


Devi has broken the chain of birth. She has also given endless love to bhattar towards other beings. She also gave a sophisticated job of always worshipping her lotus feets. She cleansed the heart of bhattar. How to express her grace in words????


Bhattar in this song, for the first time lists the jobs of devi. She has broken the chain of births. That too he says that this birth-death chain is of crookedness. By this word "vanjam". what bhattar actually means? Devi has broken the crookedness and by this she also breaks the chain of births. Since, the crookedness has been removed, simultaneosuly the heart of bhattar was filled with love, grace and involvement towards other beings surrounding him.


This is what actually a suddha lakshana of sadhaka (the real mentality of sadhaka). Sadhaka should always see ambal in every being surrounding him. He must show his care and affection towards them. He should not hurt others by any means, though they hurt the sadhaka.


Here also, the king is hurting bhattar. But, he has not even mentioned that anywhere. Because, he has not even thought of the hurting. Infact, he is praying for other beings' welfare.

In the next stage, the affection- and care-filled heart was diverted towards the lotus-feets of devi. That also happens only by the grace of Devi. (Remember the words "Avan arulale avan thaal vanangi-- in sivapuranam). Even in the previous songs, bhattar says that the lotus feets of devi are worshipped by thrimurthis, devas and all. But in this song, he says that bhattar alone got the chance of worshipping them ("ENAKKE ADAITHANAI"). Why this contro?? Atleast for them, the jobs of creation, protection and destruction are there. But, bhattar don't even has these jobs. The only job which he do is to worship devi's feets (This has been explaind other song "Nindrum irundum" also). Here, he is 100% confident that the pure heart and which is compassionate towards
other beings, has the qualification of worshipping devi's feets. So, only he says that he got the job.


She has cleansed the heart of bhattar with her falls of grace. The normal impurities of body will be cleaned by water, while taking bath. But, how to clean the heart??? It can be done only with the grace of devi. She also does that to bhattar. With her grace-like a falls- she cleansed the impurities in the heart of bhattar.


Is there any impurities in the heart of bhattar? Certainly no. Because, the person with such impurities cannot sings or praise devi in such a nice way. With her blessing only, this will happen. Then why he says like this? For our sake only, bhattar is teaching us. To get the first and last jobs (that is to liberate our soul from the chain of births and to get our hearts cleansed) to be done, the second and third jobs (showing affection towards other beings and always thinking of the lotus feets of devi) should be done by us.


How to express the grace of devi in words? In our daily activities, for some petty issues solved, what we will do??? Ah. What a great job done. There is no other words to express my gratitude, there is no other words to express my exclamation. Like this, we praise a person for some unnecessary worldily affairs. But here the situation of extremely different. Devi has done here a very great job. How to express the deed of devi in words? Thats what the real expression of bhattar which comes from his heart.

Pranams

 

[DURGADASAN]

28. "Sollum porulum ena nadamadum"


In this song, bhattar sees devi as "Arthanareswara" and confirms us that the grace of devi will brings us both richness and mukthi.


"Sollum porulum" -- this phrase itself has many meanings in this song. Both are actually not two different things. When we say a word, there itself immediately the meaning of the word comes into our mind (If a word which we does not know the meaning, for our concern it is a useless word only). Devi and Shiva are like that. In saiva siddhantha, devi and ambal are equalised to flower and fragrance, this term and meaning, and fire and heat. All are mingled with each other and can never be separated.


"Vaak artha viva samprakthov vaakartha prathipathaye
Jagadha: pitharov vandhe parvathe parameswarow"


This famous sloka also implies that only.


Here, we can also assume that for shiva both word and meaning are same. In our worldily issues, sometimes we use dual play. We say one, but do the other one which is totally against that. But for swami, both are same. Whatever he says, he does that only.


Here, we can also take the meaning that swami and ambal are the whole words and meanings which we use in this world. From swami only all the sanskrit and tamil letters sprout. So, bhattar remind us here that instance.


The other meaning is, swami and ambal are the words and meanings of vedas and upanishads. Though the word, vedas are not mentioned in this song, it has been indirectly said by the word "Nadamadum" (where shiva resides? Swami and ambal resides inside vedas). So, the meaning is also indirect like the vedas (MARAI).


Like this both swami and ambal are inseparable. Sage bringi worshipped only swami, but he couldn't attained the grace. Finally, in Thiruchengode, he sees swami as arthanareswara and got his blessings. We should not separate swami and ambal at anytime/any occassion even during our poojas.


Devi who is always with swami is like a slim new fragrant creeper. Why is this so? She is always filled with joy and she hugs her husband always (In one more song, we can see that devi comes with all the apsara sthrees, it means they are always there singing infromt of devi. Similarly, devi always hugs her husband and so, whenever she comes shiva also come with her). In literal meaning, wife pulls her husband to places wherever she goes.


If a person thinks of devi's lotus feets and devi's form like this, he will get undestroyable kingdom and, a place in kailasa near lord shiva by means of his power of penance.


Even in this last emphasise also, we have to note many things. Why such a richness and then penance and then shivaloka? This actually denotes various varnashrama. As in gruhasthasrama, we have to get lot of money and do help
to poor, needy and others. In vanaprasthasrama, we have to do penance and in sanyasasrma, we have to attain mukthi. All these things can be achieved if we simply thinks of lotus feets of devi.


Devi mahatmyam itself has been told for the sake of two persons, one is Suradha (a king) and Samadhi (a merchant). Both this suradha and samadhi worshipped devi and infront of devi, suradha asked for this "Azhiyadha arasu" (undestoryable kingdom" and samashi asked for "Athmagnana" (sellum thavanerium sivalokamum). Devi fulfilled both their wishes. Suradha born as Vivasvatha to vivaswan and with his name only this whole Manvathram is designated. Samadhi attained mukthi. Bhattar is recapping this story also to us by these words.


Indirectly bhattar says that devi is capable providing these two. What it means ? By providing richness, she is devi lakshmi and by providing athma gnana, she is devi sarswathy. So devi is here both lakshmi and saraswathy.


Pranams

 

[DURGADASAN]

29. "Siddhium siddhi tharum deivamum"


In this song, bhattar considers that devi is the all things which we want for our betterment in life.


Devi is the siddhi (wishes simply as we explain in worldily manner and/or 8 higher blessings including anima, mahima, ... as explained by siddhas). She herself is the deity which can give all these siddhis. She is the only one which is present allover the world. She herself takes other form as "Shiva" to enrich the shakthi itself. She is the "mukthi" which all sages like to attain. She is the basic intention in their minds to think like that. She is the mind also and she is the knowledge which makes the mind more honourable.




In this song, if we think a bit deep, Bhattar has explained all the 6 devathas as divided by Shri Sankaracharya (Shanmadha sthapaka).


1. Siddhium, siddhi tharum deivam -- Ganesha (Gaanapathyam)
2. Thigazhum para sakthium -- Shakthi (shaaktham)
3. Sakthi thazhaikum sivamum-- SHiva (Saivam)
4. Thavam muyalvar mukthiyum -- Vishnu (vaishnavam)
5. Mukthikku vithu-- Murugan (Gowmaaram)
6. Buddhiyin ulle purakkum puram-- Sun (Sowram)


These last three are though not directly implied, we can get those meanings from the respective deities details. Lord Murugan is always considered as "muthikku vithu". Because, whoever sees murugan and his beauty, they all will start longing for that. Lord murugan is always in his "teens", because he is inbetween Shiva and Shakthi (Somaskandha). So, whoever sees muruga, their intention towards mukthi will get ignited.


The light which spreads inside our mind is the knowledge and is certainly equal to the light which spreads allover the world in mornings. So, the final punch is for Lord Sun.


In this song, the continuity is also a matter which we have to follow. Devi is in the form of all these things. But she is the form of wish. (Wishes are the basic things which mind thinks always) and in the final end, with the knowledge endless happiness (mukthi) is attained. That is we can start our lives as normal ones with simple wishes and all. But, in due time, we have to do penance and establish our devotion and attain mukthi as final stage.


Pranams

 

[DURGADASAN]

30. "Andre thaduthatennai aandu kondai"


In this song, but confirmly said that ambal is there to take care of him.


What this word "andre" means?? In worldily terms, what we say about Andre??? It doesn't mean any time period. But long ago is meant here. We usually say "Nan annikke koduthuten (I gave that day itself)". Similarly, here bhattar also says that devi has assured her arms to save bhattar long


ago itself. It means some previous births itself.


The next word "thaduthatkondu" also has several meanings. Usually we use this only for denoting god and bhaktha. When the devotee goes in wrong path, it is the duty of his god to show him the right path and turn him towards that. Similarly, here ambal gave her arms to protect bhattar.


Whatever bhattar does is nothing by him. Because already he surrenders everything into the lotus feets of devi. So, the deeds what he does is all done by the instructions gave by devi only. So, even doing something wrong or when he falls down into sea also, it is the duty of devi to protect him.


When we study deeply this song, it is not only the case of bhattar. We all are the children of devi. It is her duty to protect all of us and gave her hands to raise from this samsara sagara (that is what bhattar says "Nadu kadalul sendre vizhinum"). The "Karavalambam" of devi is much much powerful and uncomparable to anyother thing which saves us from this dead sea. Is it possible for her to save all of her children at the sametime??? Bhattar clears that also. She herself is there as a single form (PARAMATHMA), she is the manyother forms (JEEVATHMA). She is the one who doesn't have any form (formless). She herself is the one who resides in the mountain of himalayas.


Noone is separate from devi. This is the advaitha principle. But the maya and ahankara separates us from the divine devi. When we search her deeply inside, we will found that this jeevathama is a small piece of light that comes from the Paramathma only. So only in the final punch he says "En Umayavale" (my own goddess).



Pranams

 

[Visalakshi Ramani]

Dear Dr. Durgadasan,
I hope we won't have to go on to part 3 in this series!
In case you are busy, I will be posting something
at regular intervals, to keep this thread alive!
with warm regards and best wishes,
Mrs. V. V. Ramani.

 

[Iyyarooraan]

Shri Durgadasan - Regards. I have a doubt. Like Pattar caused to materialize full moon on Amavasya day, Mahakavi Kalidaas also did it before Bhoja Maharaja. Which is real or there is some connection or both are real? Can you enlighten me?