LS 77 /442/606 - Part 3 of 4

[Guest guest]

LS 606/442/77 (part 3 of 4)

 

 

many pranams to all

 

we have come to our concluding part on these nAmAs. when we see all

these names together, we could get some details which I am

submitting to you now.

 

we have seen the meanings of the LS names 77, 78, 442 and 606. as

you are already aware, there are some similarities or specialities

in these names.

 

 

1) though all are her children, we call as her children these

two sons only – ie., pillaiyAr (pillai means son - gaNapathy) and

kumArA (kumArA means son – murugA)

2) these two are noted in LS in these 3 names (77, 442 & 606)

3) though other two names guhAmbA (719) and gaNAmbA (729) are

there, they are not noting these two as per the bhAshA.

4) these two children are mentioned in two names each of which

one separately (77 & 606) and one combinedly (442).

 

why only these two when she is also called as viiramAtA (837)(mother

of viirAs – ie., mother of the brothers of muruga whose names are

started with word "viira") or gaNAmbA (mother of gaNAs) or

Abrahmakiitajananii?

 

as a super power / paramAtmA with her guNAs, she has been described

as mother of all. her two main powers or tatvAs which are necessary

for the universe is quoted as her two sons.

 

a) one is ~nAnA or intellect or bhudhi and the second one is

mind or manas or ahankAra tatva.

b) from another angle, one is utility and another one is beauty

c) from still another angle, one is guru and another one is

mantra.

 

we will see all these aspects one after another

 

a) intellect and mind :

 

iChA shakti and ~nAna shakti are described as murugA and ganEsA

respectively. how?

 

intellect destroys the hurdles in the path ie., gaNEsA who destroyed

the vigna yantrA.

 

he has been noted as gaNEswara – chief of all gaNAs . ~nAnA/

intellect (here i am using the word ~nAnA as the higher level of

budhi) is the chief of all our guNAs. intellect (got by any means –

by experience, by intusion, by others) is the common for all –

animals, human and dEvAs. he is having the elephant head. the

important aspect of the intellect is the power of remembrance and

memory. elephant is noteworthy for that aspect. the trunk of

elephant (which is the hand of it) is lengthy as the intellect

reaches beyond our physical capacity. the power of trunk is also

noteworthy – it can pick up a needle and it can pick up and big

tree likewise, our intellect also.

 

intellect is above the mind (vi~nAnamaya kOsA is above the manOmaya

kOsA). it is denoted as elder brother. intellect should control

other aspects of our life and hence is greater than anything. it is

noted as the big body or form of gaNapathy. we get ~nAnA by

several means . that is noted as several gaNAs – animal, human,

bhUta and dEva gaNAs. since this aspect is important, gaNapathy is

noted in these two names as gaNEswarA and gaNanAtA and not by any

other name (example lambOdharA as per trishati)

 

gnAna is chit. it is parabrahman. it is noted as the ~nAnA

(ganapathy) comes out of the AnandaswarUpA of kAmeswarA and

kAmeswarii.

 

hence the intellect / ~nAnA is gaNEsA

 

the mind is the base for beauty and viirA (valor / might). kumArA

is the one who won manmatA in beauty and he is sEnApaty (giitA also

mentions subramanya as sEnApaty). mind works in both the ways ie.,

it goes up and down. it goes to dEva guNA (upwards) and manushya

guNA (downwards). it can think about paramAtmA as well as the

world. these are noted as dEvasEnA and vallii the consorts of murugA.

 

we have seen earlier that varAha purANA says that guhA is noted as

ahankAra tatvA (tam ahankArah saca senApatir guhah). this is

basically the mind and its function.

 

in pure form, it destroys the ahankArA/ ego. the ahankArA comes due

to few reasons. mental power (sUrapadmA who is denoted as peacock

and cock – you would have seen how they walk with pride) , physical

power (simhamukA – denoted as lion – we also call this as the kind

of all animals), a~nAnA or avidyA or illusion that we are having

power (tArakA denoted as elephant), our wishes which will make us

belief as powerful (ajamukii – sister of all these three – denoted

as goat)

 

kumArA transforms all the first three into good forms. there is

not destruction. Mind can not DO anything. It can think good or

think bad and activating the body into these good or bad actions.

That is why there is no destruction in skAnda purANA – all the

asurAs are transformed into good forms. Saiva sidhantA also

says "illadu varuvadillai ulladu maraivadillai – non existing thing

will next come into existence and the existing things will never

cease to be exist.

 

There is another question we have asked last time. How ambA can be

called as kumArA's mother?

 

1) though she is not explicitly mentioned as the mother of that

particular avatAr, the jyOtis came from within siva is nothing but

shakti. The inner self of siva is ambA only. we also have seen that

sivA had taken his oldest form. that oldest form is nothing but the

abhEta rUpA (inseperable form). thus ambA only came out as

subrahmanyA. also note that dEvAs requested siva to give a son

equivalent to him. (ref our first part) who is equivalent to siva

other than ambA as there is no separation or bhEta between them?

2) the pond in charavana is nothing but her form. (ref

deivattin kural – in that maha swamigal mentions that as per purANA,

when basmAsUrA came near pArvati, she melted into water and that is

the pond in charavana. the jyOtis became 6 children, only in that

pond and hence the ambA is the cause of his birth

3) all the 6 children are made as one by ambA only. that is

why he is called as skandA. since she made him one, she is the

mother.

 

and mind is muruga (kumArA)

 

so the two aspects of parAshakti ~nAnA and manas (intellect and

mind) have been created by her only and hence she is the mother of

these two

 

b) utility and beauty :

 

from another angle we can see two aspects of nature that is utility

and beauty. each and every thing in the universe has its own

utility and beauty. nothing is useless and nothing is ugly. we may

not about the same. she is the creator of the things with beauty

and utility and hence she is the mother of these two.

 

here gaNapaty is called as utility concept of the nature. he broke

his dhantA (tusk) which is the main beauty of elephant, to destroy

vigna yantrA. he is holding the same in this particular form

(mahAgaNapaty rUpA). as we have already seen kumArA is the beauty

concept of the nature. that is why he is told as kumArA , the one

who excelled or won manmatA in beauty.

 

c) Intellectual life and emotional life

 

from another angle we may describe the life's two main aspects as

intellectual and emotional. gaNapaty is denoted for intellectual

life that is why he is described as brhmachAri. murugA is denoted

for emotional life that is why he is described as having two wives.

for both these, the life giver is ambA only and hence she is the

mother of both

 

d) Guru and mantra

 

we can see these two from another angle.

 

guru introduces us the path and the destination that is paramAtmA.

guru removes our a~nAnA. Guru is nothing but another form of the

same paramAtmA. whenever we are meeting hurdles in our Atmic path,

guru helps us to remove the same or guru removes the same. From

this point, gaNapaty is guru who came from sivA and ambA, who

removed the hurdles and who is the chief of all gaNAs (here gaNA

means akshara gaNAs which guru is bestowing on us as mantras).

 

mantra is held in mind. in mantra japA also, mAnasiika japa is the

best. mantrA controls the wrong thoughts (ie denoted as snakes and

peacock under murugA) particularly the ahankArA. mind is within us

(guha). Hence mantrA is murugA.

 

ambA gives us the guru and the mantra.

 

the important aspect of these two (inner meanings related with

mantras), we are going to see now.

 

Inner meanings - mantrAs

 

kAnchi mahAswAmigal says in deivatthin kural (6th volume when

describing guru mahimA) that each alphabet in sanskrit is having

inner powers. alphabets on their own without combining with other

alphabets are having their own meanings and they denote some special

things. for example the letter "a" is denoting Vishnu, "ra" is

agni, "ii" is ambA, likewise.

 

here the three names which we have seen are starting with two

alphabets "ka" and `ga".

 

mahAswAmigal says the alphabet "ga" itself is capable of giving

sidhi. the names starting with the letter "ga" – giitA gangA cha

gAyatrii gOvindA – will destroy all our sins.

"gakAra: sidhitap prOktO rEba: pApasya hAraka" ( ga will give sidhi

and ra will destroy our sins). what is sidhi? holding the vidyA

given without loosing the same.

 

all these three names, gaNEswarA, gaNanAtAmbA, guha are having the

letter "ga". they make us to hold ambA in our hearts without

loosing the thoughts about her. In LS total 24 names are starting

with alphabet "ga".

 

when thousands of names are there for both gaNapaty and murugA why

these were given?

 

since this mail has gone lengthier, i submit the final part (4 of 4)

tomorrow or day after. kindly bear with me

 

(please note that the basic meanings of LS are mainly taken from the

book LS BhAshyA published by guhAnanda mandali, Chennai (srii

abhinava bhaskara trust). they are not responsible for my blunders

in my interpretations for those meanings and LS nAmAs)

 

forgive me for all my errors

 

with pranams

 

 

vaidyanathan