Author Topic: Siva, Skanda and Bhagavan Ramana  (Read 1781 times)

Subramanian.R

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Siva, Skanda and Bhagavan Ramana
« on: February 07, 2009, 04:13:13 PM »
Poets like Kavyakanta Ganapati Sastri and Muruganar delighted
in singing of the youthful sage Ramana, as a modern avatar of
Kumara or Skanda.

In this context, the metaphysical and moral implications of the Muruga (Skanda) myth are worth pursuing.  Muruga, like youthful
Dakshinamoorthy himself, symbolizes the legitimate right and obligation of the young to teach the old.  The old know the past
through hard-earned experience. while the young sense the future through some natural technological power.

The West, which knows nothing of Siva, conceives of time as something flowing from the past into the present.  For us, Siva
is eternity, the timeless, the pure, formless Awareness which is the sole Relaity, the whole of the unknown future and which is forever freely flowing into time. Confronting this current, stands Muruga with his twelve eyes and with his twelve arms.  Swimming upstream, we have to live in the living present, the meeting point of two eternities.  Only very foolish, old people live in the dead past. Siva,
pure timeless awareness, operates in and through Muruga, the human god divine, the glimpse of 'moksha' here and now, known in every heroic moment to lovers, poets and warriors.  The Christian creed says truly, none can go to the Father except through the Son,
Kumara.

The worship of Muruga is not an attempt to escape from the actual or to walk in blinkers.  One recognizes evil as ugly, and with, calm, clear vision and cool courage removes it.  Muruga's Javelin brinbgs to us the timeless energy of Siva awareness.  Clean action in this awareness abolishes the distance beween the real and the actual.
Heaven, if anywhere, is now here on earth, or else it is nowhere.
The transcendental Real is immanent in the actual present.  Murugnar declares: "Destroy the false duality of THIS world and THAT world.  Seeing the true oneness of all being, the joy of right awareness, this alone is Sivahood."

The Maharshi recommended Tiru Murugatrupadai, (an ancient poem of Muruga by Saint Nakkirar, the title meaning: Guiding the Way to Muruga.), and Siva Puranam, (of Saint Manikkavachagar in Tiruvachakam), for daily parayana.  He loved the poetry of words
and the poetry of earth and the poetry of action.  He clung to Arunachala, thus confronting the poetic faith in the perennially renewed freshness of Siva cult as the channel of Pure Awareness.

Saint Manikkavachagar says in Tiruvachakam, "Sivamakki Enaiyanda... "ruling me by divining me as Siva.." (Achopathu, Decad on Oh! Oh!).  The copious outpourings of Muruganar only express the irrepressible joy of the poet as he dives and swims and bathes in the ocean of bliss which is Sivananda.  Sadhu Natananada extols the Poet Saint Muruganar as the Maharshi's alter ego, the embodiment of beauty in the delighted dialogue with the embodiment of Truth.

The marriage between mythology and history is made explicit in many of Muruganar's  poems, most of all in the magnificient movement Tiruvundiyar, where the Maharshi is identified with Rama, Krishna, Muruga and Siva and in this the latest role, made to utter
the quinetessence of Advaita in Upadesa Saram.

(Source: Sri Ramana, the Self Supreme. Prof. K. Swaminathan.)

Arunachala Siva.