"Six"

[Guest guest]

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya

nama:

 

“Six!”

 

The Stadium resounds with the roar of the cricket enthusiasts—“Six!” shout a

thousand voices in unison, even before the Umpire can raise his arms skyward.

The scoreboard rotates fast to add six runs to the batsman’s tally and the

bowler stands in despair, with his hand to his head.

Though there may be any number of shots, there is nothing more enthusing to the

spectators, more rewarding to the batsman and more humiliating for a bowler,

than the shot that secures six runs at a stroke. It is noteworthy that six is

the maximum number of runs, which a batsman can score from a single stroke. The

number of balls to an over is also limited to Six.

 

The number Six thus occupies a significant place in Cricket. If we really look

into the matter, we find that Six has an important place not only on the cricket

field, but in life too. We find the number spread throughout the Scripture,

accounting for some of the most venerated concepts and works. Shall we see some

of them?

 

We know the various divisions of time. Between the Month and the Year, there is

a segment, consisting of two months, known as the “Ritu”.

We thus have six Ritus in the year (“Shat vaa Ritava:” says the Shruti),

comprising respectively of the Vasantha, Greeshma, Varsha, Sharat, Hemanta, and

Shisisra Ritus. The best of these is the Vasanta Ritu, which heralds the arrival

of Spring. All trees and shrubs are in full bloom, dressing themselves up with

colourful blossoms, beckoning to passers by with their flowery hands. The air is

fragrant and scented; rivers and brooks appear to have a song on their lips.

Birds like the Koel are in full flow, filling their environs with sweet strains.

It is a season that arouses tender feelings in the human heart, a season for

rejoicing and festivities. It is also the season for performance of

Yaagas—“Vasante deekshayet Vipram”. It is the appointed Ritu for the

Jyothishtoma Yagam. The glory of this Ritu can be well understood, when we find

the Lord declaring Himself to be the Vasanta Ritu among the six Ritus—“

Maasaanaam Maargasheershoham, Ritoonaam Kusumaakara:” Other Ritus too h

ave their own beauty, as can be seen from Sri Valmiki’s detailed portrayal of

the Varsha and Hemanta Ritus.

 

The Year is again divided into two halves of Six months each, known as the

“Ayanam”. While the six months beginning with the Makara Maasam (“Tai”)

constitute the Uttaraayanam, the other six from “Kataka Maasam” (“Adi”) comprise

the Dakshinaayanam. These represent respectively the northward and southward

sojourns of the Sun, according to the Shruti—

“”tasmaat Aditya: shan maasa: dakshinena eti, shat uttarena”. If one is to

attain emancipation, one should shed one’s mortal coils during Uttaraayanam, we

are told. This is borne out by Sri Bhishma, though mortally wounded and lying on

a bed of arrows, hanging on to the slender thread of life, awaiting the

commencement of auspicious Uttarayanam to leave this world. However, these rules

regarding death during Uttarayanam or daytime, do not apply to Prapannas, for

whom the Lord has reserved a berth at SriVaikunttam, regardless of when they

breathe their last.

 

Another group, which is always counted in Sixes, is the Tastes. “Arusuvai” is

the word that comes to the mind, when we talk of an excellent feast. We find Sri

Nammazhwar too mentioning this-“Aam insuvai avai aarodu adisil undu aarnda pin”.

The Six Tastes or “Shadrasa”s are represented by Madhura, Aamla, Lavana, Digdha,

Katu and Kashaaya (Sweetness, Sourness, Saltiness, Hotness (“Kaaram”),

Bitterness, etc. The best and the most popular of these is of course Sweetness.

>From the just-born child, which holds out its tiny tongue for another coating of

sugar, to the doddering old man, everyone likes sweets. You would have observed

how, on festive occasions, you are first treated to a sweet. The western

practice of ending the meal with a sweet-- a “Dessert”-- must have originated

with the Sanskrit dictum, “Madhurena samaapayet” (end your repast with a sweet).

 

However, why would you say Sweetness triumphs over the other tastes? Apart from

its being easy on the tongue, the real reason is that it is the taste of the

Lord. Scriptures tell us that Emperuman is incredibly sweet. Sri Nammazhwar

confirms this—“ullam pugundu tittikkum Amude!”. While we have to go in search of

other sweets, this Sweet of all Sweets comes in search of us and enters us of

its own volition, to make our entire being tingle with an intensely blissful

experience. It is thus that “Maadhuryam” or Sweetness is counted among the

foremost of the Lord’s traits, as enumerated by Sri Ramanuja. The Lord is sweet

all over, without exception, says the Madhurashtakam, devoted solely to the

eulogy of this charming attribute—“Adharam madhuram, vadanam

madhuram…..Mathuradhipate: akhilam madhuram”. His walk, His talk, His conduct,

His lips, His face, everything about Him is sweet. Sri Andal asks the Lord’s

Conch Paanchajanyam to reveal the secret about the degree of sweetness t

hat the Lord’s lips possess--“tirup pavala chevvaai taan titthittirukkumo!”. His

feet are sweet, so much so that the surfeit of sweetness flows from the tiruvadi

like a river of honey, according to the Shruti—“Vishno: pade parame madhva

utsa:”

 

We know from experience that things which are good to the palate are not

necessarily conducive to our health—a diabetic’s mouth waters at the sight of

sweets, but he knows that his blood sugar would soar, if he were to succumb to

temptation. Spicy and oily food is tasty to consume, but wreaks havoc on one’s

stomach and heart. On the other hand, food that is good for health is often

tasteless or even bitter—take for instance Kashaayam given to a feverish person.

Bitter gourd (“Paagarkaai”) is supposed to work wonders to the physique, but is

unpalatable, as are Margosa leaves, which improve digestion dramatically. It is

thus difficult to find food that is delectable as well as beneficial.

 

How good would it be to find some fare which is at once incredibly sweet on the

tongue, extremely beneficial to the physique and more so to the soul! Sounds too

good to be true? We need not despair, for we do have a ready delicacy on hand,

which is good both for the palate and the soul, being none other than the Lord.

He is not only sweet on the eyes, His voice is extremely pleasant to the ears,

His sacred names sit sweet on our tongues, He fills our minds with the sweetest

of thoughts (“Manatthukku iniyaan”) when we meditate on Him; service or

kainkaryam to Him is the most pleasant of professions. It is as if the Doctor

has prescribed us honey, which we even otherwise relish consuming.

 

However, those in the know of things, like the Veda Purusha, tell us that the

Lord is not only Sweet, but is the essence and repository of all tastes—“Raso

vai Sa:”, “Sarva Rasa:” etc. As consumption of mere sweets would pall,

Nammazhwar likens Him to a delicious amalgam of all the six tastes—“arusuvai

adisil engo!”, which is faithfully reflected by Sri Kalian—“kooriya arusuvai

payanum aayinai”.

 

Number Six is significant not only to us mortals, but to the Lord too—we are

told that His Principal Attributes, which give Him the name “Bhagavaan”, are Six

in number. Thus, “Bhagam” refers to the combination of the six glorious Gunas of

Emperuman—Gnaanam, Balam, Ishvaryam, Veeryam, Shakti and Tejas. Though the Lord

is credited with innumerable auspicious attributes, all of them flow from one or

the other of these Six Principal Attributes. It goes without saying that

Piraatti too is a repository of these six attributes—She is therefore known as

“Bhagavati” (“Bhagavateem Sriyam Deveem”—Sri Ramanuja).

 

Six is thus an extremely significant number. We find that an extremely important

and esoteric formulation, capable of conferring on us all that is auspicious

both in these and the higher worlds, is made up of Six letters—the Shadakshara

Mantram. This is the Vishnu Mantram, which forms the very basis for our

Visishtaadvaita philosophy, portraying the all-pervasiveness of the Lord. Of the

three Mantras of renown (“Vyaapaka Mantras”), viz, the Ashtaaksharam, the

Dwaadasaaksharam and the Shadaksharam, this is the shortest and sweetest.

 

There might be thirty-three Crore Devatas and more, but the principal among them

are only Six, says the Shanmata concept-- Vishnu, Shiva, Shakti, Kumara

(Murugan) Ganapati and Soorya. The respective tenets are known as Vaishnavam,

Shaivam, Shaaktam, Koumaaram, Gaanaapatyam and Souram. Sri Adi Shankara is said

to have propounded this concept of “Shanmatam” (Six Faiths), as can be deduced

from the sobriquet, “Shanmata Stthaapaka”, commonly attributed to him. However,

when we analyse his various pronouncements in his commentaries on the Gita and

the Brahmasutras, it is clear that Adi Shankara was a Vaishnava par excellence,

subscribing fully to the supremacy of Sriman Narayana. His repeated references

to this Deity as the Supreme Being, while commenting on various Gita slokas and

his admission of Vishnu paaramyam while analysing the Brahmasutra adhikarana

dealing with the acceptability of Paancharaatram, are indications that the

concept of Shanmatam might not have originated fr

om the same intellect.

 

Speaking of Devatas, most of the deities in our pantheon appear to sport more

than one head—from the two-headed Asvinee Devas, to the thousand-headed

Mahavishnu. Among these, however, there is a six-headed god too, Shanmukha or

Skanda, the son of Shiva.

 

The principal Systems of Philosophy, as known to us, are also Six—

1. Chaaruvaakam—This is the tenet of atheists, who accept no Atma, whether Jeeva

or Para. They accept as truth only what they are able to see with their own

eyes. They do not accept the Shruti or any other such exalted body of knowledge

as Pramaanam.

2. The Logicians—Taarkika Matam—This is the philosophy of those who believe in

reasoning out everything. Since they delight in asking questions, since “Why” is

their favourite word in the dictionary, they are known as “Koutaskuta:’ (because

they keep asking “Kuta:? Kuta?”).

3. Saankhyam—Kapila Maharshi, who is reputed to be an avataram of Sriman

Narayana, is the founder of this faith.

4. Bouddham—As everyone knows, Siddhaarttha, later known as Goutama Buddha or

the Enlightened One, was the propagator of this tenet. Renunciation of all

things mundane, due to their propensity to cause sorrow, is given an exalted

place in this faith, which has several philosophical subdivisions—Maadhyantikam,

Yogaachaaram, Soutraantikam and Vaibhaashikam.

5. Jainam—Founded by Jinesvara, this tenet is rooted in Ahimsa.

6. Vedanta Matam—is based exclusively on the Shruti and in particular, the

distilled essence of wisdom offered by the Upanishads. As is common knowledge,

depending on whether they accept the duality of the Brahmam and the Jeevatma,

the Vedanta matam is classified into Advaitam, Visihtaadvaitam and Dvaitam.

 

Tirumazhisai Azhwar is a great one to play with numbers. His Tirucchanda

Viruttam is full of numerical formulations, all extolling the Lord’s glory. One

of these, predictably, involves Number Six. Here is the beautiful verse—

 

“Aarum aarum aarum aai or iyndum iyndum iyndumaai

eru seer irandu moondrum ezhum aarum ettumaai

veru veru gnaanam aagi meyyinodu poyyumaai

oorodu osai aaya iyndum aayavaaya Maayane!”

 

Four groups of Six items are mentioned in this pasuram. The first Six refers to

the duties that Brahmins are to perform—

1. Adhyayanam—learning the Vedas from an Acharya

2. Adhyaapanam—imparting to others the Vedic wisdom so acquired

3. Yajanam—performing Yagas and Yagyas as a means of propitiating the Lord

4. Yaajanam—assisting others to perform similar sacrifices

5. Daanam—being liberally charitable and giving to those eligible therefor,

without any expectation of quid pro quo

6. Pratigraham—accepting alms and Dakshina from others.

 

The second group of six items refers to the Ritus, each consisting of two

months, dealt with above.

 

The third Six of the pasuram indicates the six types of sacrifices, with which

Emperuman is to be worshipped, viz., Aagneyam, Agnishomeeyam, Upaamsu, Iyndram

(2 items) and Iyndraagnam. The fourth group of six items represents the six

glorious attributes of the Lord, which too have been mentioned above.

 

Six is also the number of the Auxiliary Disciplines, which are indispensable in

deciphering the esoteric purport of Vedas—these are known as the Six Angas, or

Shadangam. It is from this word that the Tamizh word “Sadangu” appears to have

originated. The following are the six Angas, which are supposed to be studied

along with Vedas, according to Sri Tondaradippodi Azhwar—“Amara or Angam aarum

Vedam or naangum odi”—

1. Seekshaa—detailing the way the Vedas are to be learnt, the exact location in

the body from which the various sounds—vowels and consonants—have to emanate,

the way they are to be intoned, etc.

2. Vyaakaranam—is Grammar

3. Cchandas—is all about the metres to which various Veda vaakyaas are set, like

Gayatri, Ushnik, Trishtup, Jagatee, Brihatee, etc.

4. Niruktam—can be defined as the Dictionary of the Vedas, the Etymology that

furnishes us with the meaning of each word, each letter of Veda mantras.

5. Jyotisham—deals with movements of planets and the way they affect human

beings, the ideal time for performance of sacrifices, etc.

6. Kalpam—is all about the construction of Yaaga shaalaas, the shapes to be

adopted for the Yagya Kundam, etc.

 

Just as the four Vedas of the Sanskrit Shruti have Six Angaas, so does the

Tamizh Marai comprised of the four compositions of Sri Nammazhwar (Tiruvaimozhi,

Tiruviruttam, Tiruvaasiriyam and Periya Tiruvandaadi). If Seeksha, etc. form the

six auxiliary disciplines for Shruti, then the six Prabandams of Sri Tirumangai

Mannan (Periya Tirumozhi, Tiruvezhukootrirukkai, Periya Tirumadal, Siriya

Tirumadal, Tirukkurumtaandakam and Tirunedumtaandakam) form the Angas for Sri

Nammazhwar’s Prabandams. Just as Nyaayam, etc. help us in divining the purport

of the inscrutable Shruti, Tirumangai Azhwar’s outpourings too enable us to

imbibe the wisdom of Sri Satakopa Muni’s compositions.

 

Six is doubtless a great number, but we find that there are some deadly things

too, which number six. These are our sworn enemies, internal ones, which keep us

enshackled in Karma, ensuring that we stay forever in bondage. These are Kaamam,

Krodham, Lobham, Moham, Madam and Maatsaryam. We might conquer any number of

external foes, but these six internal ones are practically invincible, but for

the blessed.

 

The Bhagavat Gita lists Six Steps to Destruction, which most mortals tread. It

is these six to which most of us fall prey, unless we fix our thoughts on the

Lord. Sri Krishna lists these six thus—Sangam, Kaamam, Krodham, Sammoham, Smriti

Vibhramam and Buddhi Naasam.

 

Sangam is desire, born out of association with objects. When we set our eyes on

a beautiful house or car, we are seized by a desire to possess the same.

“Sangaat sanjaayate Kaama:” says the Gita. This desire, when it acquires such

intensity that we cannot remain without satisfying it and are willing to go to

any extent to achieve the same, is known as Kaamam. Many are the obstacles in

this world, to the satisfaction of even our legitimate desires—what to say then

of illegitimate ones? Unrequited desire turns into intense anger at those

perceived to be in the way of satisfaction of the desire. Such blinding anger is

known as Krodham. This all-consuming anger in turn leads to loss of all sense of

right and wrong. This state of lack of discerning between good and bad, correct

and condemnable conduct, is known as Sammoham. Once this stage is reached, then

all the wisdom accumulated over a lifetime, through listening to and learning

from Gurus, etc., is instantly destroyed. This

loss of such knowledge and perception are known as Smriti Bhramsam. And once we

lose our discerning faculties in such a fashion, we are little better than

unreasoning animals and reach the ultimate state of Buddhi Naasam, resulting in

total ruin, psychological and spiritual. Here is the beautiful Gita sloka, which

lists these six progressive pitfalls one must avoid at all cost—

 

“Dhyaato vishayaan pumsa: Sanga: teshu upajaayate

Sangaat sanjaayate Kaama:, Kaamaat Krodha: abhijaayate

Krodhaat bhavati Sammoha: Sammohaat Smriti vibhrama:

Smriti bhramsaat Buddhi naasa: Buddhi naasaat pranasyati”

 

We saw with awe and sorrow the recent damage inflicted by the Tsunami waves,

many of them tall as trees. No less ruinous for the human body are the Six Waves

(Shat oormi) the Scripture speaks of—

 

“Asanaayaa Pipaasaa atha Shoka Mohou Jaraa Mritee

Yugapat praana dhee deha dharma: asti hi Shat oormaya:”

 

These are—

 

1. Asanaaya—Even if we skip a single meal, we feel the gnawing in the stomach.

There is thus a biological necessity and prompting to keep the belly filled

always. It is this need, the unending Hunger, which prompts most of our

unrighteous actions.

2. Pipaasa is Thirst. We may even go without a meal, but cannot remain without

slaking our thirst.

3. Shokam—Distress and Sorrow are our principal enemies, which depress and

immerse us in inaction.

4. Moham refers to the loss of reasoning faculties, the inability to discern

right from wrong.

5. Jaraa—is old age, which, along with its companion Senility, makes our body,

brain and will weak.

6. Maranam—Death is the ultimate stage the human body passes through, with the

life spirit flying away, leaving its former abode a mere bag of flesh and bones,

rotting away in no time.

 

If we are to escape the constant clutches of the aforesaid Six debilitating

phenomena, there is another Strategy of six parts that we must adopt, says the

Scripture—“Shad vidhaa Sharanaagati:”.

 

1. Absolute Surrender, of oneself, heart and soul, to the Lord, accompanied by

the following five attitudes of mind, viz.,

2. Anukoolyasya Sankalpam or adoption of conduct as ordained by the Lord

3. Praatikoolyasya Varjanam or eschewing behaviour contrary to His dicta

4. Rakshishyati iti Visvaasam or the abiding faith in the Lord’s role as our

Sole Saviour

5. Goptrutva Varanam or accepting Emperuman as our Lord and Master and our sole

refuge and saviour, and

6. Kaarpanyam or the realisation of one’s utter helplessness and poverty, as far

as strategies for salvation are concerned.

 

We thus see the influence of Six everywhere—it is no ordinary number, affecting

the fortunes of men and gods alike. We see its influence in this mundane world

and are sure to find it in Paramapadam too, when we reach there.

 

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Narayana

Yatindra Mahadesikaya nama:

dasan,sadagopan