Thus Spake the Divine - Saravana Bhava – Multiple Routes to Salvation

Thus Spake the Divine

Saravana Bhava – Multiple Routes to Salvation

In this chapter, Poojyasri Maha Periyava elucidates the significance of “Saravanabhava”, the six-syllabled mantra in Tamil.

The four paths to reach Paramatma or Moksha are: Karma (Duties), Bhakti (Devotion), Jnyana (Wisdom), and Yoga (Oneness).

When there is persistent self- interrogation that goes through the mind as to what Atma is all about, there occurs a sudden lightening spark, which we call as wisdom. At that juncture, there is absolutely no distinction between Jeevatma, which is the knower, and Paramatma, which is the subject to know. Everything is one immersed in the ocean of absolute serenity.

Some people don’t really aspire to achieve this type of serenity. They prefer to keep a distance from Paramatma but still exhibit love towards Him. They find a charm in this kind of Bhakti. Both the devotion that they exhibit towards God and the grace that God bestows in return are only interpretations of love. While wisdom is through intellect, Bhakti is through love.

For attaining wisdom, one has to surpass his mind. For extending Bhakti, one has to exist along with his mind. Similarly, we do our Karma (duties), as prescribed under the Codes of Dharma, taking the aid of our body. When we carry out duties and dedicate rewards of our actions to God, there arises a feeling of joy and contentment. This is what we call as Karma Marga.

Since we are not able to focus our mind on a single point, we are not able to realise the Atma. However, if we can control our breath, the mind also comes to a halt. We have the breath, which has emerged only from a Super Being. If we can control this breath in some way and bring it to a balanced state, we can reach that Super Being. This is known as Yoga Marga.

I have told you several stories about Subrahmanya Swami. There are many more to be shared yet. There is no end to His glory and power. All these stories reveal that He has the supreme potential for Karma, Bhakti, Wisdom and Yoga.

Murugan is the synonym for Wisdom. He is known as Jnyana Pandithan (Scholar of Vedas). Arunagiri Nathar sings of Lord Muruga as an embodiment of Advaita wisdom. Lord Subrahmanya is ultimately pleased with the Bhakti of His devotees. The Bhakti of His devotees and His grace for his Devotees are well enunciated in Sanskrit Shlokas and Tamil verses.

Everyone should be thorough in Tirupughaz, Tiru Murugatrupadai and Subrahmanya Bhujangam by heart. Lord Subrahmanya had founded Karma Marga too in his incarnations as Jnyana Sambandhar and Kumarila Bhatta. Sambandhar has been constantly taking care of humanity’s welfare. It is Sambandhar who proclaimed, “My duty is to serve people”. Lastly, let me mention about Yoga. It involves identifying the origin of breath and its unification with Atma. The origin of breath is in the Mooladharam of our body in the form of a snake called Kundalini. We are all unaware of that great power because it is in the form of sleeping snake with its body coiled around. There are several Yoga practices only to awaken this sleeping snake.

Subrahmanya possesses the giant form of Yoga. That is why he is always associated with a snake. Installation of King of Cobra and worship of Nagaraja on Shashti are aimed only at Subrahmanya. (Since people of Telugu speaking States view Subrahmanya as snake, they call the snake as “Subbarayudu”).

The point where Jnyana and Yoga culminate, there is absolute stillness. There is absolutely no movement, no emotion and no universe. Being in this state of Ishvara is known as Sthanu, which means dead wood. Sthanumayan is the God in Suseendram, Kanyakumari. He represents the unification of all three Gods, variously named Sthanu, (Parameshvar) Mal, (Vishnu) and Ayan (Brahma.) Here, Sthanu remains emotionless (dead wood). Shakti, who is engrossed alone in the thoughts of Ishvara turns into Aparna (creeper without leaves), which signifies no emotions on the part of Shakti though it holds on to Him. Once, when Ambal went on a rigorous penance in search of her Husband Parameshvara, she fasted fully and did not even eat leaves. She is thus called Aparna.

When Ishvara and Parvati are together, there is along with them Subrahmanya. This association of all the three together is known as Somaskanda (Somaskanda is a particular form of representation of Shiva with his consort Uma, and Skanda as a child). When Ishvara remains Sthanu (emotionless) and Ambal as Aparna, how would Subrahmanya appear? He appears as “Visaka”, which means without branches. (Saka is leaves and ‘vi’ refers to ‘wthout’). When the Father remains a dead wood (without emotions) and Mother is a creeper without leaves, the Son decides to be a stem without leaves. This is the personification of absolute resilience.

Subrahmanya remains with supreme resilience as a Jnyani, a pauper (Aandi) and Dandayuthapani. At the same time, He remains as Kalyana Subrahmanya accompanied by both Valli and Devasena, His two wives. Both these statures of Subrahmanya reflect His benevolence to liberate people both in this birth and also after death. He, the last child of Parvati and Parameshvara, is the most lovable one. He is Devanayakan (Leader of Devas). That is how came the name Teynampet in Chennai, where there is Lord Muruga’s temple. Arunagiri calls him, “Deevathi Deva Perumale”.

We should extend our sincere Bhakti towards Him and ensure our wellbeing. The work of Nakkeeran, Thurumurugatru Padai is one, which streamlines the path of Bhakti towards Lord Muruga. Let us all chant His name, who is the reproduction of Lord Shiva, to alleviate all our sins. Araharo Hara!

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.