Kumara and Vedanta

 In 1881, in Thanjavur, there was a publication from Sakalakala Nilayam Press of Sri Chinnakannaiyya Chettiyar. Thirumayilai Vaidhilinga Desikar and Thiruththanigai Sitthaiyyar brought out a collection of compositions by Vedasreni Chidambara Swamigal. Ten stanzas on Dandapani, Updesa Unmai, Upadesa Unmaik kattalai. All these formed one neat small book. May be you were doubting when I was saying Hinduism consists in various different worships explaining themselves philosophically through Vedanta, Vedanta forming the general common philosophical basis and structure. Here is an instance of how the worship of Kumara or Muruga is expressed in terms of Vedantic common language. One verse -

'Setting aside the various principles ninety six

and the resultant terms residual Tat and Tvam

Leaving the two even and focusing on the term Asi

and its meaning profound brought home so clear and tangible

just like a fruit on the palm, your grace O Siddha

when will I reach thy excellent feet? tell me

O Thee of Mukti! the Transcendent residing in Vedasreni

The Ultimate! O my Dandapanian !'

(trn mine)

’தத்துவம் தொண்ணுற் றாறையும் கழித்துத்

தத்துவம் எனும்இரு பதமும்

கொத்தற விடுத்தங்கு அசிபதப் பொருளைக்

குடங்கையில் கனியென அருளும்

சித்தனே உன்றன் திருவடிக் கடியேன்

சேருநாள் எந்தநாள் புகலாய்

முத்தனே வேத சிரேணிவாழ் பரனே

முதல்வனே தண்டபா ணியனே.’

Tat and Tvam - That and Thee are meaningful only in mutual related contexts. What remains nondependent on related contexts is just 'Asi' 'to be'. Perhaps that is what Thayumanavar says when he sings 'if one becomes that, one just remains as that and that just being will be saying about it enough'. So the whole gamut of sravana. manana, chintana and nidhidhyasana of Vedantic process is replaced by the Divine Grace of Dandapani when he shows the pristine and precise meaning of 'Asi' term just like a fruit on the palm.

And Chidambaram Swamigal captivates our hearts when he explains Vedanta, its purpose, its raison de etre. Why should we do the undaunted investigation of philosophy? why should we do first of all Sadhu sanga? why should we do study ever so many books of Jnana? And why should we ever take pains at all to know the ajapa? And why in the world or anywhere should we aspire for bliss? It is all with the ultimate aim of 'to be just 'be'' To remain as the eternal witness. To be Sakshi.

’நல்லார் இணக்கம் செய்வதுவும்

ஞான நாட்டம் கொள்வதுவும்

கல்லா வனைத்தும் கற்பதுவும்

கனத்த விசாரம் புரிவதுவும்

சொல்லாச் சொல்லை அறிவதுவும்

சுகமாய் வாழ நினைப்பதுவும்

எல்லா மாயல் லவுமாகி

இருந்த சாக்ஷி ஆவதற்கே.’

What is being just Sakshi? just perceiving witness? All things seen by us are drisyam. What is that which sees the seen is the seer, Drik. Just don't be ever any drisyam at any time. Nay nay let it go. No drisyam is you. Ultimately what remains as that Drik which in turn cannot be made into a drisyam, that is the Drik proper. And remaining that Drik, just that as ever is what is called remaining as witness.

’உன்னால் அறியப் படும்பொருட்கள்

உன்னை யறிய மாட்டாதால்

உன்னால் அறியும் பொருளெல்லாம்

உனக்கு விடய மாம்கண்டாய்

உன்னால் அறியும் பொருளழியும்

ஒருகா லமும்நீ அழிவதிலை

உன்னால் அழியும் பொருளைவிடுத்து

உன்னை விசாரித்து அறிவாயே.’

Srirangam Mohanarangan

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