Author Topic: Sri Devikaalottara Jnanachara Vichara Padalam - Verses and Translation:  (Read 20640 times)

Subramanian.R

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The Historical Background to this Translation:

The Vedas are the Light of Jnana that reveal and illumine the path to attain the Content Beyond of the Upanishads,
the crown of the Vedas, and dwell at length only on the Advaitic or the non dual Content.

The purpose of the Agama Sastras is to explain in great detail, the forms of various deities - forms of Saguna Brahman -
the process of making (sculpting), erecting and consecrating them, the ritualistic modes of worship, specific to each of
them, the structure and the architectural design of the temples that are to house those deities radiating grace,
the erection of temple towers and the procedural details for the conduct of consecration ceremonies of these temples.

The erection of temple tanks, and wells relating to such temples is also expatiated upon the Agamas in an admirable
manner. All the temples of India have been constructed conforming strictly to the rules laid down by the Agamas.  In the
same way the form of the deity of worship in any temple and the procedure of worship followed will be found to adhere
to rules of any one of the Agamas.

Even the temples with Vedic method of worship will strictly conform to rules of Agama Sastra as far the structure and
construction of the temples are concerned. 

The Agamas, twenty eight in number, have expanded into many subsidiary Agamas called Upagamas of which Devi
Kalottara - Jnana Vichara Kanda - is one.

During the Virupaksha days of Bhagavan's stay in Tiruvannamalai, one  devotee. Ramalingam, the son of Chinnaswamy, a
priest of the main temple, brought some manuscripts in palm leaves collected from his relative's  house in Vriddhachalam
wherein some Agama Sastras were found written.  Among these this Agama, a Sanskrit text in Granta script ( a mixture
of Sanskrit and Tamizh) with complete orientation toward Advaitic truth was also found. 

Bhagavan while leafing through the scripts was amazed to find two Upagamas that instructed pure and perfect Advaitic
or non dual Jnana, among the Agamas that dwell elaborately on kiriyai and chariyai.  These two texts spoke of very
clearly of nirakaara Parap Brahman - the formless Content Beyond.  Both these were in the form of instructions by Lord
Siva, one to Devi and the other to Lord Skanda.

contd.,

Arunachala Siva.   
                 
 

Subramanian.R

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continues....

One Kuppuswamy Raja of Thanjavur, with the intent of collecting advaitic oriented Agamas, had entrusted the work to
his friend, Yajnarama Dikshitar, who went to various places to collect them.  When he had come for the darshan of
Bhagavan, he disclosed his mission.

Immediately Bhagavan, reminded of the earlier manuscripts spoke to them to Dikshitar, who on hearing this, brought
them from Ramalingam and sat copying some of them.  Bhagavan, finding that both were in accordance with His own
experience, thinking 'Why should we be quiet?' copied both in a small note book, in Devanagari script, in a beautiful
hand that looked like print.  But having misplaced it, when He started to write some verses in Venba meter 85 verses - in Tamizh,
these verses of Devi Kalottara came to His mind one by one, and the translation, a Venba for each verse and clear
accomplished with out the original, in chaste and clear Tamizh.

While Bhagavan was in Virupaksha Cave itself, these 85  verses were printed and published by Ramaneeya Vani Printers,
devotees of Bhagavan. It ran into a second edition in 1924.

After many years, when Bhagavan came to reside near the Samadhi Shrine of Azhagammal, when Ramana Nool Tirattu
was first published, this text was also added to it after being perused and pruned by Bhagavan.

A few years later, at the instance of a devotee, Bhagavan translated Anma Sakshatkara Prakaranam - a Venba for
each verse consisting of 62 verses.  The subsequent edition of Collected Works included this as well.

contd.,

Arunachala Siva.               

Subramanian.R

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continues....

The greatness of this text can be gleaned from the fact that Bhagavan, without anybody's urging, on His own, translated
this text.  Bhagavan's liking for this text is due to the fact that it dwells only on Brahman instructing repeatedly to give up
everything, thereby confirming and  emphasizing the Vastu Lakshana and releasing the minds of the seekers from the
confusion caused by other distractions and pre-occupations.    The write up 'Origin' provided by Bhagavan Himself is proof
enough of this.

Avathaarikai (Origin)

Bestowed by Sri Bhagavan:

In the Text of Devi Kalottara, one of the Upagamas bestowed by Lord Paramasiva on Devi out of compassion, this canto,
on the Vichara or Jnana and acharya expounding the quintessence of all the Agamas, namely, the jnana and achara, fit
to be attained by mature souls at the end of their ripened wisdom being verily the boat, that, rescuing  and bearing the souls 
fallen into and struggling in the grievous ocean of transmigration constantly sinking and surfacing, ferries them in this direct
path to the shore of liberation.  May all the mumukshus, perplexed not lose their way and wander, tread with this aid
the direct path and obtain that supreme state of tranquil Bliss.

*

Devikalottaram is one of the works in Collected Works which is not read by many.  It is chanted on the Wednesdays in the
evening.  But meaning and content are not known to many.  Hence I wanted to take up this - original verses and translation
of Smt. Kanakammal for this serial post.

Arunachala Siva.       

Subramanian.R

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பாயிரம்:  (Preface)

அரிய ஆக்கையின் மனித ஆக்கையே ஆக்கை
விரியு நோன்பினில் உயிர் கொளா விரதமே விரதம்
கருதிர் தெய்வதான் கண்ணுதல் தெய்வமே தெய்வம்
தெரியிர் தேவி காலோத்தர தேற்றமே தேற்றம்.   

Arunachala Siva.

Subramanian.R

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Devi kaalottaram - Preface:

Of the embodiment rare life in a human body is the rarest.  Of the many austere vows, the vow of ahimsa is indeed
the noblest.  Of all the gods to be meditated upon, the Lord with the third eye on the forehead, (Siva) is the Supreme.
Of all the scriptures known to us, and spoken of the truth that Devi Kalottaram spells out is indeed the highest.

Lord Siva with a third eye on the forehead is to be meditated upon for He is called Asuthoshi, one who is pleased
easily and grants mukti quickly.

Devi Kalottaram is the principle of Para Vidya or Atma Vidya that Siva revealed to Devi Parvathi.

(Tr. Smt. Kanakammal)

Arunachala Siva.       

Subramanian.R

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மங்கலம் : (Invocation)

தேவன் திரு வாயால் தேவி செவி புகட்டும்
தேவி காலோத்தரம் தேர் ஞான - மா விளைவாம்
ஆனந்த வான முதமான அருள் அத்துவித
மோனக் கரியகமே முன்.

Arunachala Siva.   

Subramanian.R

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Devikaalotttaram - Invocation:

What exposition and revelation Lord Siva through His sacred mouth graciously fed into the ears of Parvathi, the
Supreme Jnana taught by this text, Devi Kalottaram as practiced by adept aspirants.  The mighty fruit of which
shines as in the form of the Supreme ambrosial Bliss of the celestials.  This is full of Grace and without a second.
I meditate upon in  the heart,   the Silent, Universal Witness, the elephant faced, Lord Ganesa. 

The term mOnakkari stands for the silent Universal Witness or Still Immaculate Aloofness.  The content of the word
kari is two fold, a Witness and an elephant.  According to the hoary tradition of paying obeisance to Vinayaka, the first
and foremost, the elephant faced God, the embodiment of Pranava (OM) and the remover of obstacles before the
start of any work, Lord Ganesa is invoked by praying 'meditate on the Lord, .... At the same time in conformity with
the advaitic experience, the state of Universal Witness, ever shining as one's natural state of absolute silence is invoked
by 'dwell upon the Silent Witness.

(Tr. Smt. Kanakammal)

Arunachala Siva.               

Subramanian.R

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Verse 1 of Devi Kalottaram:


நூல் - தேவி உரைத்தது:

அனைவர்க்குமே முக்திக்காக அம் முக்தி
தனை உறும் மார்க்கக் காட்சி தானா - அனைய பர
ஞானமாசாரமே நாடும் எனக்கு உன் அருளால்
வானவர் ஈசா வழுத்து.

Arunachala Siva.

Subramanian.R

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Verse 1 of Main Text - Devi spoke thus:

The Devi also asked that all beings may attain Mukti by knowing which  to obtain that Release, the means
that can be known and followed, such transcendent wisdom and the spiritual disciplines to be observed, by all the Jivas, O Lord
all devas, please bestow that knowledge to me who is desirous of knowing them out of Your Grace and Compassion.   

In this verse, Devi, espousing the cause of the Jivas and on their behalf, requests Lord Siva to reveal the way by which
the means of Release can be perceived, that is, the most direct way to Supreme Wisdom that will at once grant Mukti
rather than going round about.  The paths of release are many and human life span is so short.  To avoid Jiva meandering
in various less direct paths, and wasting precious time, the way that would offer Mukti as if on a platter is beseeched for.
Further she emphasizes that the bliss of liberation, being one's own, is attainable by all.

(Tr. Smt. Kanakammal)

Arunachala Siva.         
 

Subramanian.R

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Verse 2 of Devi Kalottaram:



ஈசன் அருளியது:

யாதினான் ஞானியர்கள் யாதோர் களங்கமும் இன்றில்
ஓதரிய முக்தி தனை உற்றிடுவார் - மாதரசே
ஞான ஆசாரங்கள் நான் உனக்கு இன்று உரைப்பன்
ஞானமுற யாவருமே நன்கு.

Arunachala Siva.

Subramanian.R

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Verse 2 of Devi Kalottaram:

On hearing the prayer of Devi, Lord Siva said:  Oh, Queen among women! Listen! That all may attain to Jnana,
I shall this day explain to You clearly the means to Supreme Knowledge that is blemishless and difficult to describe
and the canons of conduct and spiritual disciplines to be observed by those discriminating seekers of Release.

(Tr. Smt. Kanakammal)
 
Arunachala Siva. 
 
« Last Edit: August 25, 2014, 11:56:57 AM by Subramanian.R »

Subramanian.R

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Verse 3 of Devi Kalottaram:



ஞானம் தான் யாவர்க்கும் நன் முகத்தோய் இக் கால
ஞானத்தால் உள்ளின் அணுகாதோர் - வான
கணக்கிலா கோடி நூல் கற்றாலும் அன்னோர்க்கு
உணர்வு உதியாது என்றே உணர்.

Arunachala Siva.

Subramanian.R

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Verse 3 of Devi Kalottaram:

Oh, Parvathy of fair countenance!  Know that, if by this Kala Jnana, fit to be imparted to ripe and meet disciples,
the direct disciples, the direct and non-meditated experience of Jnana, the seed of  Mukthi does not dawn in
their hearts, then such Jivas, even if they study the countless crores of books on Sastras, spanning up to the skies,
will not attain spiritual wisdom.

(Tr. Kanakammal)

Arunachala Siva.     

Subramanian.R

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Verse 4 of Devi Kalottaram:


அதனாலே நிர்ப் பயனாய் ஐயம்  எனல் இன்றி
எத்தனிலுமே இச்சை இலனாய் - இதயத்தில்
நற் சிரத்தை யோடு நிராகுலனாய் ஞானத்தில்
உற்சாகம் உள்ளோனாய் உற்று.

Arunachala Siva.

Subramanian.R

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Verse 4 of Devi KalottaramL

Therefore, bereft of fear to practice this path, with undoubted certainty that this Kala Jnana alone will lead to Liberation,
desire-less in other ways or objects, with intense faith and earnestness in the heart and free of any confusion be steadfast
with zeal in the practice of Jnana without ever becoming weary.

In this context, vide Padamaalai of Muruganar, page 208:  Bhagavan affirms: Because Reality is one, Jnana Yoga is the
direct path.. In the short cut of Swarupa Vichara, no fear, or confusion arises because of the non dual nature of the Self.

Sraddha, which is like a root of the plant, is alone needed.

(Tr. Smit. Kanakammal)

Arunachala Siva.