THE TWENTY FOUR TEACHERS

 

        There is an old legend, relating a conversation between a youthful ascetic and the powerful king Yadhu.  Yadhu asked him, Oh Brahman! How have you come to gain this clear insight into things, while refraining from all activity, as a consequence of which you, with all your knowledge live like a child? Please clear my curiosity.

        Thus questioned by the wise Yadhu, the great young ascetic replied: O King, I have many teachers from whom I have learnt, using my intelligence; following their example, I am free from attachment.  Let me tell about them.  The earth (Prithivi), air (Vaayu), sky (Aakaasa), water, (Aapas), fire (Agni), the moon (Chandramaa), sun (Ravi), a certain dove (Kapotha), the python (Ajagara), the sea (Sindhu), the moth (Pathanga), the honey-bee (Madhukruth), the elephant (Gaja), the honey-fly (Madhuha), the antelope (Harina), the fish (Meena), the courtesan (Pingala), the osprey (Kurara), the child (Arbhaka), the maiden (Kumaaree), the artificer of arrows (Sharakruth), the serpent (Sarpa), the spider (Oorna-naabhi) and the wasp (Supesha-kruth)-these are the twenty four preceptors from whom I learnt many things.

        All creatures are subject to the will of providence; knowing this truth, one should not deviate from the right path; this rule of life, I learnt from the earth.  The Yogi, who has realised the self, is no longer attached to the three Gunaas of the body than the breeze to the pleasant smell that it carries.  His Aathman is no longer affected by the body and the like which are products of time, than the sky is by the clouds that are blown across it by the wind.  Pure and kind hearted by nature, and sweet-spoken, the safe is like water, being a sanctifying influence in the lives of men who purify themselves by seeing, touching or speaking of him.  Radiating a Yogic power enhanced by auterieties, possessing nothing, the man who has steadied his mind remains unsoiled like fire.

        All changes from the time of birth to death, happen only to the body and not to the soul, being brought about by time as in the case of the digits of the moon.  The Aathman is not manifold; but to men who lack insight it appears as many various; in these respects it is like the sun.  The family man who has not achieved inner peace and who delights in material pleasures, leads a miserable existence trying to support his family, like the dove who fell along with her mate in to the net in which her young chicks were caught by the hunter.

(From 10^th Skandhaa of Sreemadh Bhaagavatham).       

MOOKHA PANCHASATHEE OF MOOKHA KAVI

 

Mookha Kavi, a poet who was known to many of us as dumb.  We have no evidence about his family, parents, birth, education domestic life and career.  It is believed that a deaf-mute abiding at the enclosure of Sri Kaamaakshi Ambaal temple used to worship the deity and be very deeply devoted to Ambal.  Consequently he used to immerse himself in the Advaita Concept, supreme Bliss, and Consciousness and with such total absorption of his mind he was shut-off from the external world.

There is a prevalent opinion that Fourth Sankara-Aachaarya Svaamigal who succeeded Vijnaanendra Sarasvathi, the Second Sankara-Aachaarya Svaamigal of Kaamakoti Peeta, was none other than Mookha Kavi.  He ascended the throne in 399 AD and attained Mukthi in 437 AD.  He attained such lasting heights of glory and fame through the pervasive influence of his poesy describing the Divine Mother Sri Kaamaakshi Ambaal in such a manner that he soon got widely acknowledged and his work was accepted with the title “Mookha Panchasathee”.

Mookha Panchasathee occupies a very high niche in the Sanskrit Literature. Both because of the intense devotion and fervour of the verses and the rare literary excellence, sublime heights of glorious ideas, beautiful style and melodious diction.  It consists of five chapters which contain one hundred and odd poems in each chapters, named Aarya Satakam, Paadhaaravindha Sathakam, Sthuthi Sathakam, Kataaksha Sathakam and Mandhasmitha Sathakam.

The poetic soul which had been revelling in the enthralling experience of love continued to dwell on the same sentiment and produced a pearl of lyrical poetry.  Just we can enjoy the aesthetic pleasures through five poems.

Kaarana para chidhroopa kaancheepura seemni kaamapeetagathaa l

Kaachana viharathi karunaa Kaasmeerasthabaka-komalaanga-lathaa ll1.I ll

She who is the divine cause of creation, who sits in the Kama Peeta in Kanchi,
Makes her divine presence like the Saffron which is a tender pretty climber

Mahaamanthram kinchinmanikataka-naadhair mrudhu japan

Kshipandhikshu svaccham nakharuchimayam bhaasman-rajaha l

Nathaanaam kaamaakshi prakruthi paturacchatya mamathaa

Pisaacheem paadho(a)yam prakatayathi the maanthrika dhrusaam ll 36.II ll

Oh Sri Kaamaakshi, your feet by nature shrewd seem to be a wizard driving a way the evil goblin of ego in the devotees.  The sound produced by gem anklets seems to be the chanting of Manthras.  The spreading lustre of the white hue of the toe-nails on all quarters seems to be the throwing of the sacred ashes (Vibhoothi).

Paraa vidhyaa hrudhyaasrithamadhana vidhyaa marakatha

Prabhaa neelaa leelaaparavasitha soolaayudhamanaaha l

Thamaf pooram dhooram charananatha pourandharapuree

Mrugaakshee kaamaakshee kamalatharalaakshee nayathu me ll 56.III ll

May Sri Kaamaakshee who is the incarnation of the highest knowledge, who is the patron of the science of cupid, who is dark emerald in hue, who has utterly subjugated the mind of Sri Paramesvara, who has the celestial women of Indraloka ever doing obeisance to Her and who is graceful and lotus-eyed, drive away the heaps my sins.

Eshaa thavaakshisushamaa vishamaayudhasya naarachavarshalaharee nagaraajakanye l

Sanke karothi sathadhaa hrudhi dhairyamudhraam sree kaamakoti yadhasou sisiraamsumouleh ll 93.IV ll

Oh Daughter of ParvataRaja(Himavaan), Oh Sri Kaamaakshi, I think the lustre of your glance belongs to the traditional weapons of Cupid because it smashes Sri Paramesvara’s courage to smithereens.

Aaryaameva vibhaavayan manasi yaf paadhaaravindham puraha

Pasyannaarabhathe sthuthim sa niyatham labdhvaa katakshacchavim l

Kaamaakshyaa mrudhulasmithaamsu laharee jyothsnaavayasyaanvithaam

Aarohathyapavarga soudhavalabheem aanandhaveecheemayeem ll 101.V ll

He who meditates ever in his mind the Supreme symbol of Femininity, Sri Ambaal, concentrating on the lotus like feet in front and begins the chanting of praise, attains the glances of Sri Ambaal directed towards him, along with the fountains head of the effulgence of smile attended by the compassion of moonlight and ascends the multi-storeyed mansion of Beatitude to have a strolling at the flood of Bliss consciousness.

DHARMA - RIGHTEOUSNESS

 

Man is the most magnificent of creation on whom God has lavished many excellences including that of intellect.  The scriptures and seers prescribe Purushartha Chathushtayam=Dharma, Artha, Kama and Moksha as the four aims which men should seek to attain.  One should distinctly remember that of these Dharma is the basis for the attainment of the other three aims.  

“Money moves the world” goes the saying.  But it is important that money should be earned by methods conforming to Dharmic principles.  The other aims too should be firmely rooted in Dharma.

Our famous Epic Ramayana says that in ancient days,

“Sarve Naraascha Naaryascha Dharmaseelas Susamyathaah l

 Sahithaah Seela-vrutthaabhyaam Maharshaya ivaamalaah ll”

All men and women were animated by a desire to practise Dharma=Righteousness; they were pure in their conduct and resembled sages in this respect. (Val. Ram. Bal. Kan.VI.9)

“Dharmo rakshathi rakshithaha” means “Protect Dharma and Dharma will protect you”.

So, we will strive to adopt, practise and perform Dharmic deeds.

THE UNIQUE DICTION OF BHAARAVI

 

BHAARAVI EXCELS IN DEPTH OF MEANING (भारवेरर्थगौरवम्)

Bhaaravi was one of the most famous Sanskrit Poet.  He belongs to the 16^th century AD.  His illustrious Major Epic-Poem is “Kiraathaarjuneeyam” in which the story of Arjuna who went Himalayas to pursue the Paasupathaastram - a divine missile from the Lord Siva, after pleasing through the fight with Him.

The Poetic lustre of Bhaaravi is compared to that of the Sun. (Bhaa=lustre; Ravih=The Sun)  The popular saying regarding Bharavi “भारवेरर्थगौरवम्” means Bhaaravi Excels In Depth Of Meaning shows the special skill of Bhaaravi.

1. Draupadi’s words to Dharmaraja to kindle his fire of Anger:

व्रजन्ति ते मूढधियः पराभवं  भवन्ति मायाविषु ये न मायिनः ।

प्रविश्य हि घ्नन्ति शठास्तथाविधानसंवृताङ्गान्निशिता इवेषवः ॥ १.३०॥

Foolish and innocent people get insulted by fraudulent fellows.  They (fraudulent) destroy them (foolish people) entering into their weak and vulnerable points like sharp arrows piercing in to the hearts of warriors that are without armour.

A fraud must be dealt with by fraud.  Modesty is useless and harmful in case of deceit.

2. Draupadi says to Dharmaraja in the same exciting tone:

अवन्ध्यकोपस्य विहन्तुरापदां  भवन्ति वश्याः स्वयमेव देहिनः ।

अमर्षशून्येन जनस्य जन्तुना     न जातहार्देन न विद्विषादरः ॥ १.३३॥

People will be loyal and obedient to a Ruler (or Leader) who protects their interests and whose anger is fruitful.  Otherwise they don’t like either to fear him or to love him (ignoring his anger or love).

Anger is a vice.  But proper and effective anger at times is a virtue.

3. Dharmaraja advises Bheemasena not to take the path of hasiness:

सहसा विदधीत न क्रियामविवेकः परमापदां पदम् ।

वृणते हि विमृष्यकारिणं गुणलुब्धाः स्वयमेव सम्पदः ॥ २.३०॥

Any act should not be done rashly.  Imprudence is the root cause of all calamities.  Wealth, fond of virtues solicits and embraces him who is always discriminative.

Thoughtless and rashness are always harmful.

4. Draupadi encourages Arjuna to do penance showing the importance of perseverance:

यशोऽधिगन्तुं सुखलिप्सया वा मनुष्य-सङ्ख्यामतिवर्तितुं वा ।

निरुत्सुकानामभियोगभाजां   समुत्सुकेवाङ्कमुपैति सिद्धिः ॥ ३.४०॥

Success will be in the lap of those who have much devotion and courage and who intend to obtain fame or to enjoy happiness or to be counted as excellent people.

Devotion and ceaseless effort produce the desired fruits.