(contd. From previous issue)
The glory of the Goddess
The Vedas celebrate Her feet too மறை நான்கினுக்கும் தான் அந்தமான சரணார விந்தம் “maṟai nāṉkiṉukkum tāṉ antamāṉa caraṇāra vindam” (AA 11) (her feet are the ultimate essence of the four Vedas) says Abhirami Bhattar. Mookakavi says “अविश्रान्तं तिष्ठन्नकृतकवचःकन्दरपुटी-कुटीरान्तः “(PS 51) (Her feet reside always in the cave-dwelling called the Vedas)
Shiva, who was seated in penance, was won over by the tapas of Devi and married Her, and remains captivated by Her beauty and virtues. Her devotees rejoice over this victory of Devi. In Abhirami Antadi we find துணைஇரதி பதிசயமானது அபசயம் ஆக முன் பார்த்தவர் தம் மதிசயமாக அன்றோ வாமபாகத்தை வவ்வியதே “tuNai iratipati jayamAnadu apajayamAga mun pArttavar tammati jayamAgavanrO vAmabhAgattai vavviyadE” (AA 17) (She won the heart and captured the left half of Shiva who once defeated the Ratipati i.e. Manmatha). Shiva’s defeat therefore becomes the victory of Manmatha, who is restored to life by Her. Mookakavi states both these aspects.
सञ्जीवने जननि चूतशिलीमुखस्य सम्मोहने शशिकिशोरकशेखरस्य ।
संस्तम्भने च ममताग्रहचेष्टितस्य कामाक्षि वीक्षणकला परमौषधं ते || (KS 15)
(O Kamakshi, your glance is the great elixir that revives Manmatha, and mesmerizes Shiva. It also arrests the movements of my covetousness).
The grace of the Goddess as experienced by Bhaktas
The benefits given by the Kataksham of Devi as ecstatically proclaimed by Bhattar in the famous verse தனந்தரும்; கல்வி தரும்; (AA 69) (Abhirami’s side-glances give devotees wealth, learning, a strong mind, divine beauty, loyal family and friends and all good things). A very similar sentiment is stated by Mookakavi:
वागीश्वरी सहचरी नियमेन लक्ष्मीः भ्रूवल्लरीवशकरी भुवनानि गेहम् ।
रूपं त्रिलोकनयनामृतमम्ब तेषां कामाक्षि येषु तव वीक्षणपारतन्त्री || (KS 27).
(O Kamakshi, to those people who receive your glances, Sarasvati is always by their side, Lakshmi does their bidding. All the worlds become their home and their beauty delights the eyes of denizens of the three worlds)
Such devotees are unflinching in their Bhakti. Bhattar say உனக்கு அன்பு பூண்டு கொண்டேன்; நின்புகழ்ச்சியன்றிப்
பேணேன்; “unakku anbu pooNDu konDEn, ninpugazhchiyanri pENEn” (AA 64). (Having vowed love for you, I shall go behind no other Devata and praise none other). Mookakavi echoes this as “स्थिरां तनुमहेतरां मनसि किं च काञ्चीरत-
स्मरान्तक-कुटुम्बिनी-चरण-पल्लवोपासनाम् “(SS 85) (We are firmly entrenched in our worship of the feet of Kamakshi) Devi’s Pada-deeksha (placing of the feet on the head of the devotee) is a great privilege Bhattar rejoices in. நின் பாதம் என்னும்
வாசக்கமலம் தலைமேல் வலியவைத்து ஆண்டு கொண்ட நேசத்தை என் சொல்லுவேன்? “nin pAdam enum vAsakkamalam talaimEl valiyavaittu ANDu koNDa nEsattai en solluvEn?” (AA 32) (I have no words to describe your loving compassion, due to which you placed your fragrant lotus-feet on my head on your own accord). Mookakavi beseeches her for the same “क्षणं विन्यासेन क्षपिततमसोर्मे ललितयोः पुनीयान्मूर्धानं पुरहरपुरन्ध्री चरणयोः” (PS 12) (May Devi purify my head by placing her delicate feet, which remove ignorance, for a moment, on it)
Devi’s bhaktas can even take on the roles of Brahma, Vishnu and Shiva with Her grace. ஏத்தும் அடியவர் ஈரேழுலகினையும் படைத்தும், காத்தும், அழித்தும் திரிபவராம்; “ Ettum aDiyavar IrEzhulaginaiyum paDaittum kAttum azhittum tiribavarAm”, (AA26) (Your devotees can create, protect and destroy the fourteen worlds). The above statement in Antadi is corroborated by the 64th verse of Padaravinda Shatakam beginning with “महाभाष्य-व्याख्या-पटु-शयन” in a very poetic manner. (The greatness of Kamakshi’s feet is such that it can give devotees Adisesha as a bed, or a forehead that shows intolerance to Manmatha, or a lotus-seat buzzing with bees i.e. make them Vishnu, Shiva or Brahma).
When such is the power they get, it is needless to say they attain Mukti. “நாயகி தன் அடியார் மரணம், பிறவி இரண்டும் எய்தார் இந்த வையகத்தே” “nAyaki tan aDiyAr, maraNam piravi iraNDum eidAr inda vaiyagattE” AA 51 (Devi’s Bhaktas overcome death and birth) says Bhattar while Mookakavi says “कैवल्यमेव किमु कल्पयते नतानां कामाक्षि चित्रमपि ते करुणाकटाक्षः“(KS 14) (Your compassionate look gives Mukti to devotees, O Kamakshi)
Thus we see many common threads of emotions in both these beautiful works. The comparisons taken up here, are not exhaustive and nuanced variations are found in many other places too. Both poets also assure us with “phalashrutis”, of the many and unfailing benefits of reading the works. May we all be blessed to read and immerse ourselves in these verses and receive the grace of the Divine Mother.
IMPORTANCE OF FOOD
Food was always of much importance in Hindu thought and philosophy. In the Bhagavad Gita, it is again and again stressed in different chapters:
“The saintly persons get relief from all kinds of sins by partaking the food that has been first offered to Gods as sacrifice. But those who prepare food for their selfish ends eat but only sins.“ (3.13)
“All beings come into being from food. Food comes from rains. Rains originate from the performance of sacrifices. And sacrifice is born out of doing prescribed duties.” (3.14)
“From earth herbs, from herbs food, from food seed, from seed men. Man thus consists of the essence of food.”(Taittriya Upanishad) “I am food, I am Food,” says this Upanishad emphatically.
On earth all creatures live by food and in the end they return to food, for food is the oldest of all beings and therefore it is called ‘panacea’ in the same Upanishad. Further, from food is produced ‘Retas” (the sexual energy – semen) and from it beings are born. Upanishad talks of three types of food –Satvic, Rajasic and Tamasic.
One should therefore exercise control in what one eats and when, where and how it is eaten. Offering food to Gods serves two purposes. It renders the act of eating a sacrificial ritual and signifies internalization of sacrifice, making one’s body a sacrificial altar. It is an act of self-surrender and devotion.
What we eat decides our physical wellbeing as well as mental make-up.
– Sivaswamy Gangadharan