Thus Spake the Divine - Lord Muruga’s Avatara in Tamil Nadu

Thus Spake the Divine

Lord Muruga’s Avatara in Tamil Nadu

Lord Subrahmanya has taken two incarnations; one is Tirujnyana Sambandar and the other is Kumarila Bhatta. In this chapter, Maha Periyava highlights the role of Tirujnyana Smabandar in reviving Vedic Religion in Tamil Nadu.

Tirumurugatrupadai, one of the literary works compiled in the Sangam Literature (Sangam is the ancient Tamil literature in the history of southern India spanning from c. 300 BCE to 300 CE), describes Lord Muruga of Tirupparan Kundram of Madurai as one worshiped by Veda practitioners, who do Yagam or Velvi. Jnyana Sambandhar who is the incarnation of Lord Muruga reveals that His prerogative was to nurture Vedas and Vedic Religion.

Let us know about the Avatara of Tirujnyana Sambandhar in detail.

The prime purpose of the Avatara of Sambandhar was to resurrect Vedic Religion when it was under severe repression of Jains, who were then trying to convert Hindus. There is an interesting anecdote. Once Sambandhar went along with his father to a temple and started crying out of acute hunger. Mother Parvati appeared before him and breast-fed him. This not only quenched his hunger of stomach but also His hunger for wisdom. This very incident proves that Sambandhar was the incarnation of Lord Muruga, who is the Son of Parvati.

Let me tell you some more on the story of Sambandhar, whose mission was to resurrect Vedic Religion, how he fought Jains, won against them, and resurrected the Vedic Religion back into its original form.

Jains were not convinced of their intellectual debates with Sambandhar, who could defeat them with ease. They were not convinced even after King Pandya was cured of his heat boils by Sambandhar by applying Vibhuti. Jains thought that Sambandhar did all this out of some magical power. So, they decided to hold two contests.

One was Anal Vaadham (contest in fire) and the second was Punal Vaadham (contest in water). The challenge in Anal Vaadham was that both parties should write their philosophies on a palm leaf (Olai Chuvadi) and put them into the fire. Whichever leaf is un-burnt, the philosophy written therein is the absolute truth.

Similarly, in Punal Vaadham, both sects should float their palm leaves inscribed with their respective philosophies. Whichever leaf floats against the stream will be declared as the truth. The scripting of Sambandhar on leaf did not burn but that of Jains burnt to ashes. Thus, Sambandhar won the contest of Anal. In Punal Vaadham, it is stated that Jains wrote “Vipra Kshayam”, which means “Let Brahmins be destroyed” and the leaf drowned in the river. Sambandhar wrote a verse from Thevaram and it floated against the stream swiftly. Then, Sambandhar had to sing another verse to stop it floating against the stream! What had Sambandhar written on the palm leaf? He wrote the Thevaram verse that starts with “Vazhga Anthanar”, which means “Long Live Brahmins”. For Him, if only there are Brahmins, Vedas will flourish.

And, if only Vedas flourish will the world prosper. Only to accomplish that mission did Sambandhar take the Avatara. However, is it justifiable for a Sage to think that only one community viz. Brahmins should flourish by practising Vedas? The aim of any Sage or Saint is to think of global wellbeing. It must be remembered that Sambandhar ended his verse as “The entire universe be protected” (Vaiyagamum Thuyar Theerkave).

This means that his thought includes the entire living beings within the universe, isn’t it? In other words, when the entire cosmos is protected, Brahmins living within this cosmos will also be protected.

If that is the intention, then why did He commence His verse as “Long Live Brahmins?” Is it because He also belongs to the Brahmin caste? No. His ultimate mission is the prosperity of the entire universe. But wellbeing of the Universe depends on performing Veda Yajnya. That is why in the first two lines, without any prejudice to any class, he classifies Brahmins on a priority, as they perform different Karmas of Vedas.

“Long Live Brahmins: Vaazga Anthanar (Brahmins), Vaanavar (Celestial beings or Devas), Aaninam (Cattle), Veezhga Thanpunal Vendhanum (King) Onguga.” Only if oblations are offered to Devas through Yajnya or Yagam will there be rain. When there is rain, the heat will subside. If only there is adequate rainfall will the Kingdom flourish with good harvest. Only then will the King flourish.

However, in between, why did he make a mention about cattle (Aaninam)? As how Brahmins had a first place of mention, as they were the ones who perform Yagams and other rituals of Vedas, it is cows that provide milk and ghee as offering in the Yagam and cow dung for the fire.

The underlying philosophy of Sambandhar is that if Yagams are undertaken frequently, Vedas will automatically flourish and all evil substances will get burnt in the fire of Yagam. Vedas are like a flowing river. As how a river has different banks, Vedas also has several sub-sects, such as Vaishnavism, Saktham and Shaivism etc. Sekkizhar says, Sambandhar is one who nurtured Shaivism. Therefore, He propagated that the name of Shiva should be chanted loud wherever there are Yajnyas. By this, He meant not only one specific sub-sect, not only Hindus, not only our own country; He meant prosperity for the entire universe.

From this narrative, it is evident that Subrahmanya incarnated as Sambandhar with the mission of eradicating non-Vedic philosophies and resurrecting the Vedic Religion! Let us talk about a similar avatara of Subrahmanya in North India.

This article is a snippet from the Book Thus Spake the Divine, is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Speciality Stores dealing in all kinds of products needed in Indian Culture and Tradition.