Philosophy of बक्ति (bhakti- devotion)
First, let us understand the philosophy of बक्ति (bhakti- devotion) according to
திரு அருட்பிரகாச இராமலிங்க வள்ளலலார் (tiru
arutpirakāsa irāmaliṅga vaḻḻalār). In the உபதேசக் குறிப்புகள் (upadēsakuṛippugaḻ - advisory notes), the noble saint very
clearly explains बक्ति (bhakti- devotion) thus:
In fact, the saint further endorses that by consistent practice of नित्य भक्ति क्रियाः (nitya bhakti kriyāḥ - regular devotional rituals) including but not limited to the दिव्यरूप अनुध्यान च दिव्यनाम जप (divyarūpa anudhyāna ca japa divyanāma japa – divine-form contemplation and divine-name chanting), there is a huge potential for attaining great spiritual yogic benefits, as testified by him in his famous பேருபதேசம் (pērupadēsam – grand sermon):
भक्ति स्तोत्राणि (bhakti stotrāṇi – devotional eulogy)
Let’s start with contribution of இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) to devotional eulogy. In fact, the noble
saint-poet has beautifully registered different भक्तिभावन (bhaktibhāvana - devotional role plays) expressing mystic different relationships
between the humble भक्त (bhakta - devotee) and his इष्टदेव्ता (iṣṭadevtā – chosen deity) viz. சேய் (sēi - son), வாழ்கைத்துணை (vāḹkkaittuṇai – life-partner), சீடன் (sīdan
– disciple), தோழன் (toḹan
– friend) etc., which are similar to the
one in தேவாரம் (tēvāram), திவ்யபிரபந்தம் (divya pirabandam), திருபுகழ் (tirupugaḹ) etc.
Thus, it is clearly evident that இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) was thus a religious devotee. भक्ति (bhakti - devotion) was one of the most natural spontaneous expressions of our
beloved saint’s spiritual pilgrimage. Such भक्तिभावन (bhaktibhāvana - devotional role plays) are generously spread throughout his poetic masterpiece -திருவருட்பா (tiruvaruṭpā).
இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) has eulogized almost all the popular deities of the Hindu pantheon in his magnum-opus masterpiece of mystic poetry viz. திருவருட்பா (tiruvaruṭpā) including சிவன் (sivan), முருகன் (murugan), விநாயகன் (vināyagan), கலைமகள் (kalaimagaḻ), இராமன் (irāman), அம்மன் (amman) etc. In this regard, he has followed the path of his predecessors’ like
- சைவ நாயன்மார்கள் (saivanāyanmārgaḻ) including அப்பர் (appar), சுந்தரர் (sundarar), திருஞானசம்பந்தர் (tirujñānasambandar), மாணிக்கவாசகர் (māṇikkavāsagar) etc.;
- வைணவ ஆழ்வார்கள் (vaiṇava āḹvārgaḻ) like திருமங்கையாழ்வார் (tirumaṅgaiyāḷvār), பெரியாழ்வார் (periyāḹvār), நம்மாழ்வார் (nammāḹvār), ஸ்ரீ கோதை ஆண்டாள் நாச்சியார் (sri kōdai āṇḍāḻ nācciyār) etc.;
- சேயோன் புலவர்கள் (sēiyōnpulavargaḹ) like அருணகிரினாதர் (aruṇagirinātar) etc.;
Let us now look at some popular samples of भक्ति स्तोत्राणि (bhakti stotrāṇi – devotional eulogy) composed by our beloved mystic saint-poet இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) addressing some of these deities:
ஸ்ரீ விநாயகர் துதி (sri vināyagar tuti – in praise of lord vinayagar)
And also
ஸ்ரீ கந்தன் துதி (sri kandan tudi - in praise of Lord Murugan):
அம்மன் துதி (amman tuti - in praise of devi) :
And again, in a separate canto titled கலைமகளார் திருப்பதிகம் (kalaimakaḷār tiruppatikam) , the saint sings thus:
ஸ்ரீ விஷ்ணு துதி (sri viṣṇu tuti - in praise of Lord Vishnu):
ஸ்ரீ சிவன் துதி (sri sivan tuti - in praise of Lord Shiva):
Besides,
like in the case of சங்ககால தமிழ் புலவர்கள் (saṅgakāla
tamiḹ pulavargaḻ – poets of classical age), the saint has also theologized forces of
nature including பொன் (pon -
gold), மலை (malai – mountain), கடல் (kaḍal - ocean), கரை (karai – shore), உணவு (uṇavu - food), நந்தவனம் (nandavanam – garden) as well as
the பஞ்சமகாபூதங்கள் (mañcamagābūdaṅgaḻ - five core elements) viz. நிலம் (nilam - land), நீர் (nīr - water), நெருப்பு (neruppu - fire), காற்று (kāṛṛu - wind) & ஆகாயம் (āgāyam - space).
Demystifying some misconceptions
#1 मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff): Before proceeding further, I would like to demystify some the misconceptions and prejudices carried on by some of us, regarding our beloved saint's ideologies. For example, since வள்ளலார் (vaḻḻalār) preached only ஜோதி உபாசனை / ज्योति उपासन (jōti upāsanai / jyoti upāsana – light worship) eulogized as the அருட்பெருஞ்சோதி (arutperuñjōti – Supreme Light of Grace), many of us, are under the impression that the noble saint was against சகுணபிரமத்தின் உருவவழிபாடு /विग्रह उपासन सगुणब्रह्मनस्य (saguṇabiramattin uruvavaḹipāḍu / vigraha upāsana saguṇabrahmanasya – idol worship of qualified divinity) consecrated as the अर्चावतार मूर्ति (arcāvatāra mūrti – iconized incarnation) based on the protocols of आगमसंप्रदाय (āgama saṁpradāya – agamamic tradition).
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished): Obviously, this is not true, as the saint was never against it. In fact, he himself has physically visited and worshipped in many temples and also eulogized and sung their praises. According to his philosophy, அருட்பெருஞ்சோதி / परोमात्रानुग्रहज्योति (paromātrānugrahajyoti – vast grace-light) is the highest expression of the holistic निर्गुण निष्कल परब्रह्म (nirguṇa / niṣkala para parabrahma - supreme divinity transcending qualities or fractions). Such a concept is not foreign to आगमसंप्रदाय (āgama saṁpradāya – agamic tradition) but rather it reflects its very essence.
#2 मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff): Before proceeding further, I would like to demystify some the misconceptions and prejudices carried on by some of us, regarding our beloved saint's ideologies. For example, since வள்ளலார் (vaḻḻalār) preached only ஜோதி உபாசனை / ज्योति उपासन (jōti upāsanai / jyoti upāsana – light worship) eulogized as the அருட்பெருஞ்சோதி (arutperuñjōti – Supreme Light of Grace), many of us, are under the impression that the noble saint was against சகுணபிரமத்தின் உருவவழிபாடு /विग्रह उपासन सगुणब्रह्मनस्य (saguṇabiramattin uruvavaḹipāḍu / vigraha upāsana saguṇabrahmanasya – idol worship of qualified divinity) consecrated as the अर्चावतार मूर्ति (arcāvatāra mūrti – iconized incarnation) based on the protocols of आगमसंप्रदाय (āgama saṁpradāya – agamamic tradition).
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished): Obviously, this is not true, as the saint was never against it. In fact, he himself has physically visited and worshipped in many temples and also eulogized and sung their praises. According to his philosophy, அருட்பெருஞ்சோதி / परोमात्रानुग्रहज्योति (paromātrānugrahajyoti – vast grace-light) is the highest expression of the holistic निर्गुण निष्कल परब्रह्म (nirguṇa / niṣkala para parabrahma - supreme divinity transcending qualities or fractions). Such a concept is not foreign to आगमसंप्रदाय (āgama saṁpradāya – agamic tradition) but rather it reflects its very essence.
मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha
pūrvapakṣinasya – mis-conception of plaintiff): Again, on the one extreme, some of us, amongst शैवमतसंप्रदाय (śaivamatasaṃpradāya –
Shaiva theological tradition), in the pretext of being orthodox, blatantly deny the sincerely
passionate शिवभक्ति (śivabhakti – devotion to Siva) of our beloved saint திரு அருட்பிரகாச இராமலிங்க வள்ளலலார் (vaḍalūr
tiru arutpirakāsa irāmaliṅga vaḻḻalār), just because the saint had boldly voiced against some of the
superstitious dogmas in the system.
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished): However, the undeniable fact remains that there is very close bondage between the saint and Lord परमशिव (paramaśiva), particularly with the अर्चावतारमूर्ति श्री नटराजस्य (arcāvatāramūrti śrī naṭarājasya – sacrediconography of dance-king). In fact, most of the saint’s mystical experiences, as testified in the திருவருட்பா (tiruvaruṭpā) revolves around शिवभक्ति (śivabhakti – devotion to Siva). The saint wanted to cleanse and cure the society from the chronic disease - dogmatic superstitions.
குரு தோத்திறங்கள் (guru tottiraṅgaḻ - preceptor glories)
The noble saint இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) not only acknowledges that his spiritual preaching is inherited from the ancient spiritual lineage of saints but also directly eulogizes them and treats them as his senior gurus. This fact is clearly explained by Sri Vanmikinathan in his famous book "Pathway TO God Trod by Saint Ramakingar"
"Rāmalinga Swāmigal did not merely lay claim to belong to
the long unbroken line of devotees of the Lord, but he testifies to this by
paying profuse homage to the four Camaya Kuravars – the Fathers of the Faith -
Thirugnānasambandhar, Thirunāvukkarasar, Sundaramoorthi Swāmikal, and
Mānikkavāchakar, in scores of songs. It is necessary that we reproduce here as
many of these songs as is possible so that not only we have no doubt in our own
minds about the place of Rāmalinga Swāmikal in the hierarchy of the servants of
God in Tamilnādu but also that those among the present day devotees of
Rāmalinga Swāmikal who wishfully think that he was an orchid blossoming in the
arid deserts of the land of nihilists are convinced to the contrary. He sings
no less than four decads (the 9th, 10th, 11th and 12th in the 5th Book) often
stanzas each), one decad for each of the four Camaya-Kuravar-s (Fathers of the
Faith). Rāmalinga Swāmikal addresses Thiru- gnānasambandhar as his sat-guru.
Ooran Atikal. the ablest researcher into the life and teachings of our Swāmikal
in the last century and a half, says that the God Rāmalinga Swāmikal worshipped
was Murukan, the gum he worshipped was Thirugnānasambandhar, and the book
he worshipped was the Thiruvāchakam".
For example, இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) in his ஆளுடைய பிள்ளையார் அருண்மாலை (āḻuḍaiya piḻḻaiyār aruṇmālai), the saint glorifies திரு ஞானசம்பந்தர் (tiru jñnānasambandar) thus:
In fact, திரு ஞானசம்பந்தர் (tiru jñnānasambandar), had been whole heartedly
accepted by இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) as his मानसिक सद्गुरु
(mānasika
sadguru –mind-committed noble-preceptor), right from childhood
days, who had mentored him in his spiritual progress of attaining परनाद अनुभोगम् (paranāda
anubhōgam – transcendent gnosis experience) by
transcending of மூவித
மாயாதத்துவங்கள் /त्रिविधमायातत्त्वानि (mūvidamāyātattuvaṅgaḻ
/ trividhamāyātattvāni – trifold measure evolutes) viz. அசுத்தமாயாதத்துவங்கள் (asuddamāyātattuvaṅgaḻ / aśuddhamāyātattvāni
– impure measure evolutes), சுத்தாசுத்தமாயாதத்துவங்கள்
(suddāsuddamāyātattuvaṅgaḻ / śuddhāśuddhamāyātattvāni
– pure-impure measure evolutes) & சுத்தமாயாதத்துவங்கள் (suddamāyātattuvaṅgaḻ / śuddhamāyātattvāni
– pure measure evolutes).
Similarly, the noble saint-poet திருநாவுக்கரசர் /
அப்பர் (tirunāvukkarasar / appar) played an important role as मानसिक सद्गुरु (mānasika
sadguru –mind-committed noble-preceptor) in the
spiritual pilgrimage of இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār). This
fact is testified by the latter himself in his famous poem ஆளுடைய அரசுகள் அருண்மாலை (āḷuṭaiya aracukaḷ aruṇmālai)
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Again, the noble saint-poet சுந்தரர் (sundarar) was also an important मानसिक सद्गुरु (mānasika sadguru –mind-committed noble-preceptor) in the spiritual life of இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār), who eulogizes him thus in his famous canto named ஆளுடைய நம்பிகள் அருண்மாலை (āḷuṭaiya nampikaḷ aruṇmālai)
Of course, மாணிக்கவாசகர் (māṇikkavāsagar) was undoubtedly his all-time favourite मानसिक सद्गुरु (mānasika sadguru –mind-committed noble-preceptor) whom he adored as ‘வான் கலந்த மாணிக்கவாசகர் (vāṉ kalanta māṇikkavācakar)’.
Demystifying some misconceptions
मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff):
Before proceeding further, let us try to quickly demystify some of misconceptions. n the one extreme, some of us, even go to the extreme stand of denying sainthood to வள்ளலார் (vaḻḻalār) and even reject his magnum opus spiritual masterpiece - திருவருட்பா (tiruvaruṭpā) as a scriptural revelation on par with தேவாரம் (tēvāram), திருவாசகம் (tiruvāsagam), திருமந்திரம் (tirumandiram) and other சைவத்தமிழ் திருமுறைகள் (saivattamiḹ tirumuṛaigaḻ - sacred Saivite revelations in Tamil). In fact, some of us are so fanatically short sighted to make a blatantly blasphemous accusation of "திருவருட்பா (tiruvaruṭpā – sacred divine song)" as a "மருட்பா (maruṭpā – profane songs)".
Whereas on the other extreme, some of us, who claim to be சன்மார்கிகள் /सन्मार्गिणः (sanmārgigaḻ / sanmārgiṇaḥ – followers of right path), do not appreciate or give due respect to the rich devotional heritage of the above mentioned சைவத்தமிழ் திருமுறைகள் (saivattamiḹ tirumuṛaigaḻ - sacred Saivite revelations in Tamil) and other devotional literature.
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
Out of their dogmatic fanaticism, they fail to recognize that these works are equally sacred spiritual outpourings of some of the greatest saints in the order of above mentioned சமயக்குரவர்கள் (samayakkuravargaḻ - religious gurus), but also specifically glorified the following நாயன்மார்கள் (nāyanmārgaḻ).
- திரு நீலகண்டர் நாயனார் (tiru nīlakaṇḍar nāyanār),
- திரு நீகண்ணப்ப நாயனார் (tiru kaṇṇappanāyanār),
- திரு அப்பூதியடிகள் நாயனார் (tiru appūdiyaḍigaḻ nāyanār),
- திரு சிறுதொண்டர் நாயனார் (tiru siṛutoṇḍar nāyanār),
- திரு காரைக்கால் அம்மபியார் (tiru kāraikkāl ammaiyār nāyanār),
- திரு நந்தனார் (tiru nandanār),
- திரு திலகவதி தாயார் (tiru tilagavatitāyār nāyanār),
- திரு சேரமான் பெருமான் (tiru sēramān perumān nāyanār),
- திரு காடவர்கோன் (tiru kāḍavarkōn nāyanār),
- திரு சாக்கிய நாயனார் (tiru sākiya nāyanār),
- திரு ஏயர்கோன் நாயனார் (tiru ēyarkōn nāyanār)
It is an obvious fact that வள்ளலார் (vaḻḻalār) himself had the highest regards and respects to not only these saints and their works but also considered them as his senior gurus from whom he derived great spiritual inspirations. Moreover, the saint very categorically declares that he also belongs to the same heritage of spiritual lineage.by declaring thus:
Again, the noble saint and mystic, in his ecstatic mood extends his sincere respects and adoration to all direct and indirect gurus by singing thus from the deepest of his heart:
தெய்வம் ஒன்றே (deivam onṛē - God is one)
However, as listed above, even though he eulogized different देवताः (devatāḥ - deities) and yet at the same time, he was very clear that all of them are ultimately relative expressions viz. नामाः (nāmāḥ - names), रूपाः (rūpāḥ - forms) & गुणाः (guṇāḥ - qualities) of the same केवलाद्वैत एकत्वं (kevalādvaita ekatvaṃ - absolute nondual singularity). The following verses from அனுபவ மாலை (anubavamālai – experience garland), very clearly testifies this point:
Again, in அருள் விளக்க மாலை (aruḻ viḻakka mālai - garland of spiritual explanation), the noble saint இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) further reiterates thus:
क्रिया भक्ति (kriyā bhakti – ritual worship)
Interestingly, இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) recommends various best practices even from the perspective of क्रियाभक्ति (kriyābhakti – ritual-worship). For example, he instructs thus in his famous நித்திய கரும விதி (nitya karuma vidi - regular ritual rule):
DeDemystifying some misconceptions
मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of
plaintiff):
Next some of us reject the importance given by the saint to the performance of religious rituals and best practices defined in the orthodox schools of वैदीक शास्त्र (vaidīka śāstra – Vedic scriptures) & आगमिक तान्त्रिक शास्त्र (āgamika / tāntrika śāstra – agamic / tantric scriptures), which are prescribed as preparatory techniques for self-cleansing, tuning and self-disciplining. Some of us consider such rituals as mere superstitious, waste of time.
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of
accomplished):
However, the saint himself
has prescribed similar set of protocols for performing rituals at சத்தியஞானசபை / सत्त्यज्ञानसभा (sattiyajñānasabai / sattyajñānasabhā – true-gnosis
hall) and other
establishments. The following prose preaching are testimony for the same: நித்திய கரும விதி (nitya karuma vidi - regular ritual rule), அனுஷ்டான விதி
(anuśṭāna vidi –
ritual-act rule), கணபதி பூஜா விதி (gaṇapati pūjā vidi – Ganesha worship rule) & செவ்வாய்க்கிழமை விரத முறை (cevvāikkiḹamai virada muṛai – Tuesday vow
procedure).
ஆலய வழிபாடு (aalaya vazhipaadu - temple worship)
Besides, similar to his predecessors, இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) also had made आलय यात्राः (ālaya yātrāḥ - temple pilgrimages) as an integral part of his lifestyle. He is known to have visited and worshipped at various temples including the following: திருவான்மியூர் (tiruvānmiyūr), திருவொற்றியூர் (tiruvoṛṛiyūr), திருத்தணி (tiruttaṇi), சிதம்பரம் (cidambaram), கந்தகோட்டம் (kandakōṭṭam) etc. In fact, he has been very explicit in highlighting the தல பெருமை (tala perumai – glory of the shrine) of many temples including திருவாலங்காடு (tiruvālaṅgkāḍu). Moreover, the saint also has glorified almost 265 out of the 275 தேவார பாடல் பெற்ற சைவ திருதலங்கள் (dēvāra paḍal peṛṛa saiva tirutalaṅgaḻ) within a single பதிகம் (padigam - decad) titled “விண்ணப்பக்கலிவெண்பா (viṇṇappakkaliveṇpā)” which begins thus:
The saint also had endorsed the spiritual significance of புர ஆலய வழிப்பாடு (pura aalaya vazhippadu – outer temple worship), as he recognized அண்டமே பிண்டம், பிண்டமே அண்டம் (aṇḍamē piṇḍaē, piṇḍamē aṇḍam – macrocosm is only the microcosm, microcosm is only the macrocosm); In other words, he echoed the ancient law of fractal correspondence- – as above, so below; i.e., the பிண்டம் (piṇḍam - microcosm) is the fractal replica of the அண்டம் (aṇḍam – macrocosm). Hence, the outer temple is designed to model the inner temple. Again, to quote from his famous prose discourse titled "சுப்பிரமணியம் (subbiramaṇiyam)" wherein the saint explains the correspondence thus:
DDemystifying some misconceptions
मूढग्राह पूर्वपक्षिनस्य (mūḍhagrāha pūrvapakṣinasya – mis-conception of plaintiff):
Before proceeding further, let us try to quickly demystify some of the related misconceptions. Next, on the one extreme, some Hindus and temple goers, are under the impression that இராமலிங்க வள்ளலார் (irāmaliṅga vaḻḻalār) disregarded the importance of திவ்ய தேசம் / தேவாலயம் (divya dēsam / dēvālayam - sacred space / temple) and hence are not ready to consecrate the saint’s विग्रह (vigraha - icon) similar to the சைவ நாயன்மார்கள் (saiva nāyanmargaḻ) and other saints. Whereas on the other extreme, some of us, who claim to be சன்மார்கி /सन्मार्गिन् (sanmārgi / sanmārgin – follower of right path), fail to recognize the high respects and adoration given by the noble saints to Hindu temples as an important spiritual platform (medium).
प्रतिबोधन सिद्धान्तिनस्य (pratibodhana siddhāntinasya – clarification of accomplished):
However, the fact remains that the saint
Himself has not only explicitly glorified, but has also personally derived
highest inspirations and mystical experiences from many such sacred spaces. In
fact, any honest study of his life history will help us understand that temples
like திருவான்மியூர் (tiruvānmiyūr), திருவொற்றியூர் (tiruvoṛṛiyūr), திருத்தணி (tiruttaṇi), சிதம்பரம் (cidambaram), கந்தகோட்டம் (kandakōṭṭam) etc., were an integral part of the saint’s spiritual
milestones. Moreover, inspired by the esoteric significance of the sacred சிதம்பரம் தில்லை நடராஜர் திருக்கோயில் (cidambaram tillai naṭarājar tirukkōyil), the saint himself established சத்தியஞானசபை / सत्त्यज्ञानसभा (sattiyajñānasabai / sattyajñānasabhā – true-gnosis
hall) at வடலூர் (vaḍalūr) and even named it as உத்திர ஞான சிதம்பரம் (uttira jñāna cidambaram).
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