Verse 13 – Complete Surrender

பூத்தவளே புவனம் பதினான்கையும்; பூத்தவண்ணம்
காத்தவளே பின்கரந்தவளே! கறைக் கண்டனுக்கு
மூத்தவளே! என்றும் மூவா முகுந்தற்கு இளையவளே!
மாத்தவளே உன்னை அன்றிமற்றோர் தெய்வம் வந்திப்பதே!

Pūttaval̤e puvaṉam patiṉāṉkaiyum; pūttavaṇṇam
Kāttaval̤e piṉkarantaval̤e! Kaṟaik kaṇṭaṉukku
Mūttaval̤e! Ĕṉṟum mūvā mukuntaṟku il̤aiyaval̤e!
Māttaval̤e uṉṉai aṉṟimaṟṟor tĕyvam vantippate!

Translation: You are the one who created the fourteen worlds, sustained those and finally absorbed that within. You are elder to the Lord with a blue throat, and younger to the Lord who never gets old! You are the embodiment of penance. O Devi! Why to worship or take refuge in any other deity other than You?

Pūttaval̤e puvaṉam patiṉāṉkaiyum – The one who blossomed / gave birth to fourteen worlds

In Hindu cosmology, the universe is divided into fourteen worlds (lokas), which are categorized into seven upper worlds (heavens) and seven lower worlds (netherworlds). These realms represent different planes of existence, both spiritual and material.

Seven Upper Worlds (Heavens)

Satya-loka (Brahmā-loka) – The highest world where Lord Brahmā, the creator, resides. It is a realm of pure truth and knowledge.

Tapa-loka – Inhabited by great sages and ascetics (like the Four Kumaras) who practice intense meditation.

Jana-loka – The abode of advanced spiritual beings and rishis who have transcended the material world.

Mahar-loka – A higher plane where enlightened beings like great saints and sages reside.

Swar-loka (Svarga-loka) – The celestial heaven of Lord Indra, inhabited by gods (devas) and heavenly beings who enjoy divine pleasures.

Bhuvar-loka – The realm of semi-divine beings, celestial spirits, and ancestors (Pitris). It acts as a transitional zone between Earth and heaven.

Bhu-loka (Prithvi-loka) – The physical world (Earth), where humans, animals, and other living beings reside.

Seven Lower Worlds (Netherworlds)

Atala – The first of the underworlds, ruled by Bala, a son of Māyā, where magical beings and powerful entities reside.

Vitala – A world inhabited by supernatural beings, including yakshas and rakshasas. It is also said to be ruled by Hara Bhairava (a form of Lord Śiva).

Sutala – The realm of the great demon king Bali, who was blessed by Lord Viṣṇu and now rules with divine wisdom.

Talatala – The domain of the demon architect Māyā, known for his magical and illusory creations.

Mahatala – The home of serpent beings (Nagas), particularly the powerful, multi-hooded ones like Vasuki and Takshaka.

Rasatala – A dark world inhabited by Asuras and Daityas who are in constant opposition to the Devas.

Patala (Naga-loka) – The lowest world, ruled by Vasuki, the king of the serpents (Nagas), filled with great wealth and dazzling jewels.

These fourteen worlds are described in various Hindu texts, including the Puranas, the Mahabharata, and the Vedas. They represent the vast and multi-dimensional nature of existence in Hindu philosophy.

Devi is the one who has created all the fourteen worlds, the Lalitha sahasranāma Sṛṣṭi-kartrī सृष्टि-कर्त्री (264) explains that she has created all the worlds and she is the śakti behind Brahmā, the creator. Abirami Bhattar equates the way Devi created the world to the blossoming of flower, just as a flower blossoms effortlessly and spreads fragrance, the way Devi created the whole creation was effortless. Her Sahasranāma also specifies that Devi creates, Sustains and destroys the whole creation within a blink of her eye lids.

The following verse from Tirumantiram, further elucidates that, the act of creation.

446. படைத்துடை யான்பண் டுலகங்கள் ஏழும்

படைத்துடை யான்பல தேவரை முன்னே

படைத்துடை யான்பல சீவரை முன்னே

படைத்துடை யான்பர மாகிநின் றானே

Translation:

Śiva created the seven worlds, devas, and all of the living beings and finally he stayed as the supreme being.

This verse of Tirumantiram also establishes that though Śiva did the creation, he stays away from his creation, the word “udaiyan” also means that Śiva used his Svatantrya Śakti i.e his Vimarśa form – Parāśaktito create all beings and he stayed as Supreme Śiva while Śakti created everything. Udaiyan literally translates to one who has, in this context it refers to his Vimarśa form.

This can be further explained by the following Tirumantiram, how the creation manifested

410. ஆதித்தன் சந்திரன் அங்கிஎண் பாலர்கள்

போதித்த வானொலி பொங்கிய நீர்ப்புவி

வாதித்த சத்தாதி வாக்கு மனாதிகள்

ஓதுற்ற மாயையின் விந்துவின் உற்றதே.

Translation:

The Sun, moon, Fire, the eight guardians, the primordial sound, water, earth and mind everything originated from Māyā in union with Bindu.

Here Māyā refers to the Vimarśa form of Śiva, i.e Parāśakti, who created the world with a combination of her own Māyā united with the Prakāśa form of Śiva’s subtle aspect and filled the creation. This subtle aspect of Śiva is none other than the individual souls. Śakti with her Māyā, creates, maintains and annihilates the creation according to the karmic law.

Kāttaval̤e – The one who sustains/protects. Just as Śakti created everything, she is the only one who sustains the creation. Lalitha Sahasranāma states this act of her as Goptrī गोप्त्री (266), Govinda-rūpiṇī गोविन्द-रूपिणी (267) . As Viṣṇu or Govinda she sustains the entire creation including the earth and its beings. The following Tirumantiram further elucidates the act of sustenance:

419. தாங்கருந் தன்மையுந் தானவை பல்லுயிர்

வாங்கிய காலத்து மற்றோர் பிறிதில்லை

ஓங்கி எழுமைக்கும் யோகாந்த மவ்வழி

தாங்கிநின் றானும்அத் தாரணி தானே.

Translation:

He sustains all the life forms, he is the one who absorbs all life without any separation after death. He is the one who provides all the necessary paths such as yoga and others to transcend everything and merge unto him. He protects the soul as it travels towards his ultimate existence. He is the one who supports the seven worlds and the worlds beyond the sky. In this context it covers the fourteen planes of existence which we already saw earlier. Śiva is the only sustainer for the entire creation.

piṉkarantaval̤e – Who extracts/ absorbs aftermath. Here the wordplay used by Bhattar has to be carefully observed, he says “pin” – afterwards “karandhavale” – extracts. He doesn’t use a harsh word like destroy or eliminated. Extraction here is painless, whereas destruction or annihilation is related to painful activity. Just as milk is extracted from the udders of the cow without pain, Śakti removes life force from the body either for transmigration or ultimate merger accordingly with karmic law. Her act of absorption is denoted in sahasranāma as Saṃhārinī संहारिनी (268), Rudra-rūpā रुद्र- रूपा (269). She as Rudra puts the lives of creation away from misery.  The following Tirumantiram verse speaks about absorption and transmigration as an act of Śiva.

429. பாழே முதலா எழும்பயிர் அப்பயிர்

பாழாய் அடங்கினும் பண்டைப்பாழ் பாழாகா

வாழாச்சங் காரத்தின் மாலயன் செய்தியாம்

பாழாம் பயிராய் அடங்கும்அப் பாழிலே.

Translation:

From the mud rose a plant from a seed, after its life, the plant returns to the soil. However, it cannot become the seed again. Likewise, even though all souls came from the supreme, after death, the souls do not get an ultimate merger, they transmigrate and fall in the cycle of birth and sustenance, followed by physical death through Brahmā, Viṣṇu and Rudra. The moment the identity of the soul ceases to exist, the ultimate merger happens.

Śakti by governing the karmic law, also extracts life out of bodies for transmigration of souls and also provides ways and means to realise and merge in to the ultimate by extracting the karma out of souls, hence she is called as “Karantavale” by Bhattar in this verse.

Kaṟaik kaṇṭaṉukku Mūttaval̤e! – You are elder to the Lord who has a Blue throat.

In this context. Bhattar refers to Rudra as Nilagirva. Śakti is the mother of all creation; she is the one who created Brahmā, Viṣṇu, and Rudra. So she is definitely older to Rudra. However, in the acts of sustenance and creation, destruction comes last. Therefore, by acting as Brahmā and Viṣṇu, she is still older to Rudra.

Ĕṉṟum mūvā mukuntaṟku il̤aiyaval̤e! – She is younger to Mukunda, who never gets old. Which in turn means that Śakti is ever young. Sahasranāma refers to her as Nitya-yauvanā नित्य-यौवना (430), as she is beyond space and time, she never ages.

Māttaval̤e – One who is an embodiment of great penance. Śakti or Parvati has multiple times demonstrated what type of penance needs to be performed, in order to attain Śiva. Many times, it is challenging for anyone to accomplish. She had gone to complete fasting, stood on one leg under hot scorching sun and amidst fire all around her with steadfast focus to attain Śiva. One who does anything to attain Śiva with steadfast devotion and purified mind, is known to do penance. Shri Ravi Guruji in his explanation of Bhagavad Gita mentions the following - “One has to strive hard for realizing the Self by resorting to penance. Penance does not mean that one should sit in a meditative posture all the time. Penance means the purification of mind, by getting rid of evil thoughts.” Śakti has shown how this penance to be performed by her steadfastness and devotion and her act of eradicating evils during her penance.

There is a subtle interpretation to this penance borrowing from Vaiṣṇava sampradāya. Śakti stays in her Vimarśa form separated from the Prakāśa form just to make sure the souls reach back to the source or Bindu. As she alone can do that ultimate merger to Śiva. She has to be there as a Guru to guide, approve and make the souls go back to Śiva. She exemplifies penance, as no one else would make such a sacrifice for creation.

uṉṉai aṉṟimaṟṟor tĕyvam vantippate! – Apart from you which other deity or god one should pray to. Bhattar establishes the principle of “One mantra, One Guru and One Deity” here. Since Śakti is the ultimate Guru who will merge any soul to Śiva or Brahman, and from Her all creations rose, what is the point in praying to multiple deities if one is praying to Śakti. Also be it any form of deity when it comes to Spiritual path, it’s better to stick to One Guru, One Mantra and One deity, so that the progress of the seeker does not get distracted.

Krishna in Gita, says as follows:

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 66||

sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ

Translation:

Leave all Dharmas and just surrender to me, I will redeem you from all sins and grant you liberation.

Shri Ravi Guruji in his commentary on Bhagavad Gita, explains this as “Do not get repeatedly entangled with duties that may be either right or wrong. I am above all the scriptural dictums. When you aim to attain Me, dharmas have no significance. Get out of your ego and come to Me is all that I need from you.”

Thus surrendering to one form of the lord is very much important and since Śakti is the one who is going to liberate ultimately. Surrendering to Her makes much more sense than getting distracted.

This article is wirtten by Shri Arun who can be contacted at arun.radhakrishnan25@gmail.com