Verse 12: Path to The Guru

 

கண்ணியது உன்புகழ் கற்பது உன்; நாமம் கசிந்து பத்தி 

பண்ணியது உன் இருபாதாம் புயத்தில்; பகல் இரவாநண்ணியது 

உன்னை நயந்தோர் அவையத்து; நான் முன்செய்த புண்ணியம் ஏது 

என் அம்மே புவி ஏழையும் பூத்தவளே.

 

 

Kaṇṇiyadu unpukaḻ kaṟpadu un; nāmam kasiṉdu patti 

Paṇṇiyadu un irupādām puyattil; pagal iravā 

Naṇṇiyadu unnai nayandōr avaiyattu; nāṉ munceyda puṇṇiyam ētu 

Eṉ ammē puvi ēḻaiyum pūttavaḷē.

 

 

Translation :

O Abirāmi! I perpetually dwell in your glory,

I keep learning your name, I meditate on your two divine feet. 

Day and night, I think of you and those devoted to you. 

What merit have I earned in the past, O Mother, for you, the one who created across all seven worlds, to be with me?*

 

Kaṇṇiyadu un pukaḻ  Abirāmi Bhattar in this verse details how he gets the holy company of his Guru. ‘Pukal’ here means glory or in turn refers to the Māhātmyam of Devi, which is none other than the famous Durgā Saptaśatī or Caṇḍī pāṭh. It is believed that the recitation of this scripture confers all boons and protects the devotees. As Bhattar is on his spiritual journey towards the ultimate, he too has recited this holy scripture umpteen times, which can be deciphered by the usage of the word ‘Kaṇṇiyadu’ which also means ripened. The recitation of the holy scripture had led him to the second phase of his journey i.e., to Lalita Sahasranāmam which is a tantric, yogic, trika, and also advatic all rolled into one, which takes one to the Ultimate, in phases.

Lalita Sahasranāmam also says that Adbhuta-cāritrā अद्भुत-चारित्रा (988) which could also mean Devi Māhātmyam that refers to Lalita Devi’s miraculous and awe-inspiring history. In the Lalita Sahasranāmam and the associated Brahmāṇḍa Purāṇa, Lalita Devi's divine līlas (cosmic deeds) are detailed in the Lalita Māhātmyam, where she is depicted as the supreme mother and ruler of the universe, engaging in wondrous acts that protect the universe from all evil forces.

One of the key stories is the Slaying of Bhaṇḍāsura. This tale is recounted in the Lalita Māhātmyam and is one of the most significant events in Her divine history, In the Tirupura Māhātmyam kaṇḍam, we can see Bhaṇḍāsura reviving all the demons of the yore including Madhu, Kaiṭaba, Mahiṣāsura, Caṇḍa, Muṇḍa, Dhumralokṣaṇa, Rakta bīja, Sumbha and Nisumbha and sending them to the battle with the forces of the Divine Mother. Thus, the entire Devi Māhātmyam story is relived once again.

 

In the 12th and 13th chapters, Devi promises that all misfortunes of the devotees will be destroyed and they will get all the material and spiritual benefits, just by reciting or remembering Her glory.

 

Devi Māhātmyam 12.2:  ebhiḥ stavaiś ca māṁ nityaṁ stoṣyate yaḥ samāhitah tasyāhaṁ sakalām bādhāṁ nāsayiṣyāmy asaṁśayam

 

"I shall without doubt destroy every misfortune of those who with the collected mind will praise Me always with these hymns."


This verse mirrors Abirāmi Bhattar's expression of his continuous worship of Abirāmi, day and night, at Her feet. The constant praise and devotion towards the Divine Mother is said to remove all calamities, which is precisely the sentiment expressed in both texts.

 

As he dwells in the glory of the Devi, which could be the recitation of Devi Māhātmyam that describes the valorous acts of Her, he was also bestowed with the boon of Devi Herself being present with him, as described by the Vāgdevis in Lalita Sahasranāmama - “Vāñchitārtha-pradāyinī वाञ्चितार्थ-प्रदायिनी (989)”, that She would bestow all boons to the devotee as asked for.

 

Thus, Bhattar by reciting Her glory, later graduates to the study of Lalita Sahasranāmam, this can be inferred by his usage of “kaṟpadu un; nāmam” which means the study of the holy names. The Lalita Sahasranāmam is not just to be merely recited or chanted, but to be contemplated along with its meanings, which are multifold and multi-layered. Lalita Sahasranāmam is not just a text of Bhakti, it’s also yogic, tantric, Trika and Advaita all layered within it. This is a text to be studied and one should get immersed in it, to at least get the superficial meaning of some portion of it, and to beget the grace of Devi. Hence singing of Her glories will lead to the study of the Lalita Sahasranāmam, as its next step.

 

kasiṉdu patti   - with love if one is devoted Paṇṇiyadu- repeatedly un irupādām puyattil – meditated on your two lotus feet.

 

Bhattar not only sang the glories of Devi, but also these acts of recitation of glories, led to the act of studying Her name resulting in his unconditional love and devotion for Her. The devotees who have developed this unconditional love are sure to be uplifted. A poem by Sambandar reproduced below, is also based on a similar ideology, wherein he eulogizes that Śiva takes care of those who chant His holy names, i.e. the five-syllabled mantra, and will be uplifted in all aspects of life.

 

காதல் ஆகி, கசிந்து, கண்ணீர் மல்கி,
ஓதுவார் தமை நன் நெறிக்கு உய்ப்பது;
வேதம் நான்கினும் மெய்ப்பொருள் ஆவது
நாதன் நாமம் நமச்சிவாயவே.

 

Translation – Those who chant the five-syllabled mantra, which is the central truth of the four Vedas, with love and are immersed with tears of bliss. Those devotees will be uplifted just by this chanting.

 

Shri Ravi Guruji’s commentaries on Bhagavad Gita also establish that the lord provides everything to the devotee who is unwavering in the thoughts of the lord.

 

Bhagavad Gita 9.22:

अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते |
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || 22||

ananyāśh chintayanto māṁ ye janāḥ paryupāsate
teṣhāṁ nityābhiyuktānāṁ yoga-kṣhemaṁ vahāmyaham

 

Raviji’s words: “Those who always worship Me with mind steadfastly connected to Me and thinking nothing else, I always protect them and personally attend to all their needs. Even those who worship other gods by reposing faith in those gods, though this is not the right way, only worship Me alone, because I alone is the enjoyer and Lord of all sacrifices. But they do not understand My real nature, hence they fall.”

 

Thus, it’s important to establish faith in one form of the lord and stick to it, going behind different manifestations is only going to take a soul through more transmigratory cycles. Bhattar in this verse and further verses will establish the same fact.

 

Devotion to the lotus of feet of devi alone will confer all boons a devotee needs. This is further attested in the commentary of Shri Ravi Guruji on the Saundarya lahari verse #4.

 

“You are the ultimate recourse of the universe. All other gods and goddesses use their two hands to grant refuge and boons to their devotees using two mudrā-s - abhaya and varada. But You do not use Your hands for this. Instead, Your sacred feet are capable of offering refuge and boons more than what is prayed for.”

 

pagal iravā  - Day and night Naṇṇiyadu – sought after unnai nayandōr – the one who seeks you or realized avaiyattu – place

 

Bhattar establishes that recitation of the glories, the studying of the names, and meditating on the feet of Devi, now has led him to the place of Guru. Even though it is not mentioned explicitly, the word “nayandōr” in the past tense, means one who has realized Devi and thereby realized Brahman. Hence it is to be understood that the hymns and scriptural recitations take the aspirant to the place of Guru, After that, the seeker follows the teachings of his master day in and day out which is understood by the words “pagal iravā  - day and night”. Unless one has some good deeds in his or her account it’s impossible to have a spiritual bent of mindset and rare among those men who get a real Guru in this age of propaganda and fake philosophies. That is the reason that Bhattar establishes here that he is not aware of the good deeds that he might have done in the past, without which none of these are possible. All these emotions can be deciphered through the lines “nāṉ munceyda puṇṇiyam ētu – what good deeds have I done in the past”

 

As the devotee further progresses along with following the teaching of his master, he understands that the Devi is the cause of all causes in the creation and she alone is the ultimate and final Guru one can have before one can attain the Śivahood or become one with the Ultimate.  Bhattar says she is the one who gave birth to the seven continents as said in “Eṉ ammē puvi ēḻaiyum pūttavaḷē – The one who originated the seven continents”. These seven continents can also mean the seven rishis who are the originators and maintainers of this world, as she is the Divine mother, she creates the world and maintains it through them. The seven continents are

Jambu Dvīpa: Commonly linked to the Indian subcontinent or the Eurasian landmass.

Plakṣa, Shalmali, Kuṣa, Krauncha, Shaka, Puṣkara Dvīpa: These have been interpreted by some as metaphorical or spiritual realms rather than physical continents.

In Vedic and Puranic cosmology, the Sapta Dvīpa represent a sacred geographical and cosmological understanding of the universe, where each continent or realm is surrounded by different types of oceans and is home to different gods and beings. These Dvīpas have less to do with the physical continents of modern Earth and more to do with the Vedic worldview, which sees the universe as a series of concentric circles around the sacred centre of Mount Meru, with each Dvīpa representing a different level of spiritual or cosmic existence. As we can see Mount Meru forms the centre axis and is the abode of the divine mother, She alone creates and nourishes all of the creation.

 

However, if one considers the Sapta Dhātus of Āyurveda, we can see that Mount Meru is the spinal cord. As Kuṇḍalini śakti, Devi flows through every individual. She alone creates and maintains the sapta dhātus and the flow of energy in every being. These sapta dhātus in turn nourish each other for the being to function perfectly. A short read on these dhātus are as follows:

Here’s a concise summary of the Sapta dhātus and their primary functions:

 

1.  Rasa Dhātu (Plasma/Chyle): Nourishes and hydrates all body tissues, distributing nutrients throughout the body.

2.  Rakta Dhātu (Blood): Oxygenates the body, supporting life energy and vitality.

3.  Māmsa Dhātu (Muscle Tissue): Provides physical strength, structure, and movement.

4.  Meda Dhātu (Fat/Adipose Tissue): Stores energy, insulates, and lubricates the body.

5.  Asthi Dhātu (Bone Tissue): Forms the body’s structural framework, offering support and protection.

6.  Majja Dhātu (Bone Marrow/Nervous Tissue): Produces blood cells and maintains the nervous system.

7. Śukra Dhātu (Reproductive Tissue): Governs reproduction, fertility, and regenerative energy.

 

The  Sapta Dhātus nourish each other sequentially, with each Dhātu supporting the next. It begins with the Rasa Dhātu (plasma), which provides nourishment to the Rakta Dhātu (blood).  Rakta then nourishes the Mamsa Dhātu (muscle), which strengthens  Meda Dhātu (fat).  Meda Dhātu sustains  Asthi Dhātu (bones), supporting the formation of  Majja Dhātu (bone marrow and nervous tissue). Finally, Majja Dhātu nourishes the Śukra Dhātu (reproductive tissue). Proper digestion and metabolism (Agni) are crucial in transforming nutrients from food into each Dhātu, ensuring balanced nourishment and supporting the body's vitality and well-being. Devi as Kuṇḍalini Śakti is the central fire to maintain all these, in the ritual of Navāvaraṇa pūja one can refer to the mantras during Visheṣa argya consecration, where everything is offered to the fire of Kuṇḍalini.

Excerpt from Shri Ravi Guruji on the philosophy behind the mantras

 

4 पुण्यं जुहोमि स्वाहा। 4 puṇyaṁ juhomi svāhā |

4 पापं जुहोमि स्वाहा। 4 pāpaṁ juhomi svāhā |

4 कृत्यं जुहोमि स्वाहा। 4 kṛtyaṁ juhomi svāhā |

4 अकृत्यं जुहोमि स्वाहा। 4 akṛtyaṁ juhomi svāhā |

4 संकल्पं जुहोमि स्वाहा। 4 saṁkalpaṁ juhomi svāhā |

4 विकल्पं जुहोमि स्वाहा। 4 vikalpaṁ juhomi svāhā |

4 धर्मं जुहोमि स्वाहा। 4 dharmaṁ juhomi svāhā |

4 अधर्मं जुहोमि स्वाहा। 4 adharmaṁ juhomi svāhā |

 

viśeṣa arghya held in ātma pātra is the oblation that is being offered to the fire of kuṇḍalinī burning at mūlādhāra chakra. *This procedure is typically to surrender every aspect of our individuality such as mind, intellect, consciousness, ego, good acts, evil acts, good thoughts, evil thoughts, righteous (dharma) acts and acts of demerits (adharma). We also offer as oblations our prāṇa, all the five types of bodies (gross, subtle and causal comprising five types of kośa-s), three normal stages of consciousness, active state, dream state and deep sleep state, all the actions done in the past and present, all bad thought processes contemplated in the past and present are offered in the form of viśeṣa arghya in ātma pātra to the fire of kuṇḍalinī. (This also means that having offered as oblations all the past and present evil thoughts and actions, one should not accrue any further thoughts and actions from now on. This oblation means cleansing of the physical body, as well as antaḥkaraṇa.)

 

The following verse from Tirumantiram is the proof of the outcome, when the aspirant listens to the glory of the lord, to the words of nobility and Guru. The aspirant is sure to attain the Śivahood. Similarly, this verse of Bhattar emphasises listening to the glory, studying mantras with meaning and then being with Guru and practising the teachings as the way to achieve Devi.

 

300. அறங்கேட்டும் அந்தணர் வாய்மொழி கேட்டும்

மறங்கேட்டும் வானவர் மந்திரங் கேட்டும்

புறங்கேட்டும் பொன்னுரை மேனிஎம் ஈசன்

திறங்கேட்டும் பெற்ற சிவகதி தானே.

 

Transliteration:

Aṟaṅkēṭṭum antaṇar vāymoḻi kēṭṭum
Maṟaṅkēṭṭum vāṉavar mantiraṅ kēṭṭum
Puṟaṅkēṭṭum poṉṉuṟai mēṉi em īcaṉ
Tiṟaṅkēṭṭum peṟṟa civakati tāṉē.

Translation:

By hearing the path of righteousness, the words of the learned people and the Guru,
By hearing the essence of the Vedas and the mantras recited by the gods (in this context understand this as the mantras practised by the twelve upāsakas of Devi),
By witnessing the divine form of our Lord adorned with golden brilliance,
One attains the supreme liberation—Śiva's abode.

 

Tiruvācakam, Chenni Patthu verse 1.9 proclaims that those who sing the glories of god will attain liberation:

 

முத்தனை முதற்சோ தியைமுக்கண்

அப்ப னைமுதல் வித்தனைச்

சித்த னைச்சிவ லோகனைத்

திரு நாமம் பாடித் திரிதரும்

பத்தர் காள்இங்கே வம்மின்நீர்

உங்கள் பாசந் தீரப் பணிமினோ

சித்த மார்தரும் சேவடிக்கண்நம்

சென்னி மன்னித் திகழுமே

 

Muttanai mutar chōdiyai mukkaṇ

Appanai mutal vittanaich

Cittanai civalōkanaith tiru

Nāmam pādit tiritarum

Pattar kāl iṅgē vammiṉ nīr uṅkaḷ

Pācam tīrap paṇimiṉō

Cittam ār tarum cēvaṭikkaṇ nam

Ceṉṉi mannit tiḻaumē

 

Translation: The one who is ever liberated, the primal flame and cause of the creation, the one with three eyes. He is the perfect one, lord of Sivaloka. Oh, devotees! Who sing his glories and wander about. Come here. Bow down to his holy feet and let go of attachments. Your head will shine thenceforth.

 

Similar to the theme in this verse of Tiruvācakam, Abirāmi Anthathi verse 12 also echoes that the singing glories, and reciting names of the lord will lead an aspirant towards liberation. Saints of various eras, including our beloved Shri Ravi Guruji have always advised us to learn and stick with one path, one mantra and one deity for the evolution and emancipation of soul. We can understand from these references that not just Anthathi but all other texts guide the aspirant towards the ultimate destination. Names and forms have changed but the underlying theme is always one and only one.

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