Verse 2 - Thunaiyum - The Eternal Companion

துணையும் தொழுந்தெய்வமும், பெற்ற தாயும் சுருதிகளின்

பணையும், கொழுந்தும் பதிகொண்ட வேரும் பனிமலர்ப்பூங்

கணையும், கருப்புச்சிலையுமென் பாசாங்குசமும், கையில்

அணையும் திரிபுர சுந்தரி ஆவது அறிந்தனமே.

Tuṇaiyum tŏḻuntĕyvamum, pĕṟṟa tāyum curutikal̤iṉ

Paṇaiyum, kŏḻuntum patikŏṇṭa verum paṉimalarppūṅ

Kaṇaiyum, karuppuccilaiyumĕṉ pācāṅkucamum, kaiyil

Aṇaiyum tiripura cuntari āvatu aṟintaṉame.

Translation: She is the eternal friend, companion, the mother. She is in the form of the Vedas, its branches and roots. The arrows She bears in Her arms have the dews of morning mist. She has also bears a sugarcane bow, goad and a rope. These are the weapons through which I have understood the form of Tripurasundarī.

Tuṇaiyum - A friend In the Bhagavad Gīta chapter 9 verse 18, Lord Krishna says “गतिर्भर्ता प्रभु: साक्षी निवास: शरणं सुहृत् | प्रभव: प्रलय: स्थानं निधानं बीजमव्ययम् || 18|| gatir bhartā prabhuḥ sākṣhī nivāsaḥ śharaṇaṁ suhṛit praBhāvāḥ pralayaḥ sthānaṁ nidhānaṁ bījam avyayam - God is the only sustainer, master, witness, abode, shelter and friend”. When Bhattar refers to Her as “Vizhu thunai” - Supreme companion, the reference can also be traced back to the message conveyed by Lord Krishna in the Bhagavad Gita.

Scriptures speak about nine ways or bhāvā of devotion to God, they are- Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pādasevanam. Arcanaṁ vandanaṁ dāsyaṁ sakhyamāt-manivedanam of devotion to the lord, the bhāvā of friend and a parent are simple and easy to follow for the majority of us. Other acts like Śravaṇaṁ - listening to the glory, kīrtanaṁ -singing or chanting, smaraṇaṁ - constant remembering, pādasevanam- selfless service, Arcanaṁ and vandanaṁ - ritualistic puja and complete surrender, may not be possible for all. Likewise, dāsyaṁ - be at the service of God all the times, sakhyam- treat God as a friend, ātmanivedanam - surrendering everything to God, is not easy to follow for most devotees.

Among the nine ways, sakhyam is considered to be supreme, followed by ātmanivedanam, which ordains the devotee to completely surrender to the Lord, without a trace of ego left in him. There are many examples in the lives of saints who had considered the lord as their friend and practiced devotion, thereby attaining the highest states possible. For instance, the saint Cuntarar, one of the four Gurus of the Śaivā sect, considered Lord Śiva to be his friend and all his poems and life history reflect that. Lord Śiva acted as his friend and went as an emissary on behalf of Cuntarar, to the house of his lady love to get him married. This is the only recorded incident besides the purānic incident mentioned in the Devi mahātmyaṁ, in which Lord Śiva was sent as an emissary by the Divine Mother to the Asuras, to surrender the three realms that they held captive. From thence, the Divine Mother Abirāmi came to be known as Śivadūti (One who commanded Lord Śiva to be Her emissary). Such was the devotion of Cuntarar, that made it possible for the advent of Lord Śiva upon Earth, to walk the streets of Thiruvarur to set things right between Cuntarar and Paravai Nachiyar, when there was a serious marital discord between the couple. These incidents can be referred to in the Cuntarar Thevaram song “Tŏṇṭar aṭi tŏḻum coti” in which he says “Tūtaṉai ĕṉṟaṉaiyāl̤ toḻaṉai - You are my emissary, my Lord and a friend”. He recounts these incidents in another song “Cĕmpŏṉmeṉi vĕṇṇīṟaṇi”, wherein he records “Tūtaṉait taṉṉait toḻamai arul̤i - You became my emissary and graced our friendship”. King Kulottuṅka-2 later recorded this history of Lord Śiva walking the streets of Thiruvarur for Cuntarar, by ordaining it to be etched on a stone slab in the Thiruvarur temple. There is also a street marked as “Tūtu naṭanta tĕru - The street where Lord Śiva walked as an emissary”. Thus, worshipping God with the bhāvā of a friend, has the power to bring Him down in flesh and blood and walk on Earth. Bhattar, when he says Tuṇaiyum in his poems, allures to the very same bhāvā of friendship with the Divine Mother, leading to Abirāmi gracing Her presence upon the Earth, to fulfil the desire of Her cherished companion and devotee. As Abirāmi and Śiva are not two different energies, whatever Śiva has done earlier for Cuntarar also correlates to the actions of Abirāmi for Bhattar. One must realize that Śiva and Śakti are one and the same.

Thirumular in his magnum opus Thirumandiraṁ, which serves as a significant tantra doctrine in Tamil for the Śaiva Siddhanta, expounds on a similar ideology in the verse #1488 - Tantra 5.10.1, stating as -

“சன்மார்க்கந் தானே சகமார்க்க மானது

மன்மார்க்க மாமுத்தி சித்திக்குள் வைப்பதாம்

பின்மார்க்க மானது பேராப் பிறந்திறந்து

உண்மார்க்க ஞானத் துறதியு மாமே.

Caṉ mārkkam tāṉe caka mārkkam āṉatu

Maṉ mārkkam ām mutti cittikkul̤ vaippatu ām

Piṉ mārkkam āṉatu perāp piṟantu iṟantu

Uṉ mārkka ñāṉattu uṟutiyum āme.”

Translation: The only path to good (divinity) is the path of friendship. All other paths submerge the jivās into the cycle of birth and death. The path of friendship redeems the souls and confers the ultimate siddhi of mokṣa – liberation, on those who follow this path.

Tuṇaiyum also refers to Śiva, as the better half of Abirāmi. When Bhattar speaks about Abirāmi, he always allures to Śiva as well in the poems and never separates them. Thus, the word Tuṇaiyum refers to Śiva, Śakti, Sakhya mārga (path of friendship) and also indicates that He/She is a protector and companion to this mortal life of ours, till eternity. Lalitā sahasranāma Maitryadi-vāsanā-labhyā मैत्र्यदि-वासना-लभ्या (570) also states she can be attained through friendship.

Tŏḻuntĕyvamum - Tŏḻum - Act of worship, tĕyvam - deity or God. Bhattar here refers to his upāsana devata Abirāmi and his act of worshipping her in the Sakhya Bhāvā, when this word is interspersed with the previous one. The act also indicates ritualistic worship that he had followed despite the Bhāvā he professed. The other interpretation is Abirāmi had been worshipped by Lord Śiva, which can be understood by “Tuṇaiyum Tŏḻum tĕyvam - Worshipped even by her consort”. Arunagirinathar in the Tirupugazh song Virakaṟa nokkiyum refers to Śiva worshipping Pārvati as Paṭaviḻi yāṟpŏru pacupati poṟṟiya pakavati pārppati. The tantra doctrines specify Śiva as Ādi guru, who presents the vidya of Abirāmi to the world. He is the Ṛṣi of Pañcadaśī Vidyā as Dakṣiṇāmūrti in the Dakṣiṇamārga and as Ānandabhairava in Kaulamārga of Śrīvidyā worship. As Caryānandhanātha, Śiva is the primordial guru to all in the worship of Abirāmi. Even her consort is worshipping Her for Her grace and thus all the Creation should be worshipping Abirāmi, is the subtle message conveyed here. Lalitā sahasranāma Śivarādhyā शिवाराध्या (406) denotes the same meaning. Saundarya Lahari verse 1 states that Śiva can pulsate, only if he is present with Śakti.

Pĕṟṟa tāyum - Mother who had borne us. If these words are seen along with the next lines, it would mean the mother of Vedas. If we consider this with the previous lines that mention about Bhāvās in worship, Abirāmi appears as the mother in the upāsanā mārga, who is highly beneficial as She is the Divine Mother to all the beings in the entire Creation. A feeling of brotherhood amongst the denizens of the entire Creation is possible when we imbibe this quality within and the sādhakas will start seeing their reflections everywhere. Īśāvāsya upaniṣad reflects this as īśāvāsyam idaṁ sarvam - īśā exists everywhere in this world. This is only possible if S/He is the source and existence of the entire Creation. Hence the reference to the Divine Mother as the ultimate mother Śrī Mātā श्री माता (1), who is everywhere and the cause of everything and the origin of everyone.

Curutikal̤iṉ - Of the Vedas Paṇaiyum - Branches, kŏḻuntum - tender leaves patikŏṇṭa verum - The roots. Vedas are described as a tree in this line and Abirāmi is attributed to the origin of Vedas and its branches. Just like a tree has its tender leaves on its topmost branch, Vedanta is described as tender leaves and the source of the ultimate wisdom that the Vedas can offer. The roots as well, are described as originating from Abirāmi. If one looks at the construct of the Vedas, the interpretation of these lines will make more sense. Four words are used to describe the Vedas here, which point the sādhaka to the Ṛg, Yajur, Sāma and Atharvaṇa Vedas. When the word Curutikal̤iṉ is referred to, it means one that can only be heard, as it’s not written down. Similarly, Abirāmi is in the form of Śabda Brahman, who can only be experienced but cannot be depicted in a limited form of expression.

The Vedas are traditionally learnt in three parts, namely - Pūrvakhāṇḍa, Karmakhāṇḍa and Jñānakhāṇḍa. Pūrvakhāṇḍa involves the learning of phonetics, grammar, etymology and timing of events for conducting rituals, thus forming a foundation to learn the next part. This is like learning the language before learning a subject. This aspect is referred to as “patikŏṇṭa verum” in this verse. The Karmakhāṇḍa of Vedas, lists various mantras, hymns, etc in the Saṁhitas, rituals to be conducted in the Brahmaṇas and the contemplation of the philosophy attributed to the rituals within the Araṇyakas. These classifications are called as branches or śākhas in the Vedas. Each Veda has many śākhas or branches. Bhattar refers to this as “Paṇaiyum”. Finally, in the Jñānakhāṇḍa, the upaniṣads are referenced. The upaniṣads delve on the ultimate teaching of the nature of Brahman - the ultimate supreme godhead. There is no greater teaching than the upaniṣads, as they are the ultimate knowledge the Vedas can offer and it is for this very reason, they are referred to as Vedānta, Vedānta is referred to as “kŏḻuntum” which is evergreen and tender, symbolically denoting that the para brahman is ever present and the knowledge of brahman is attained, when one crosses all the stages of the Vedas. The highest knowledge is available to the one who climbs the tree by stepping on the branches to reach the top. Unfortunately, in our current day to day lifestyle, we tend to sit on the branches and admire the rituals and mantras, rather than making the efforts to reach the top. The subtle meaning Bhattar conveys in this line, is that the sādhaka has to go through each part of the Vedas, utilize the teachings and ultimately aim to reach the Brahman, which can be only be known from the teachings of the upaniṣads.

Abirāmi is in the form of the Vedas, its roots, branches and leaves. The message conveyed here, is to realize the Brahman everywhere through the teachings of the Vedas. We can also understand that everything including the Vedas, originate from Abirāmi, which is also conveyed in the Lalitā sahasranāma Veda-jananī वेद-जननी (338) and Veda-vedyā वेद-वेद्या (335). Vedas and the scriptures, including the Abirāmi Anthathi that is under discussion, are the only means to get to Brahman and not the destination of ultimate knowledge. Using these means, the sādhaka must attain the grace to reach the source of the entire Creation - Brahman and should not get stagnated in the journey. We will see more of this opinion from the subsequent poems of the Abirāmi Anthathi.

Paṉimalarppūṅ Kaṇaiyum - Arrows that have dew drops on them. Reference to the weapons of Abirāmi is made here. Establishing the identity of the Saguṇa Brahman is being made here. Though the weapons are meant for punishment, the reference of dew drops on them, marks the smoothness with which the weapons would operate. Since the arrows are with Abirāmi, they have dew drops on them. The same weapons with any other devata will cause the intended harm on application. Here, the harm refers to the karmic fruits experienced due to the doership mode in performing good and bad actions. Śrī Rudram refers to the arrows of Rudra, as ones that will bestow auspiciousness. The verse is as follows -

yā ta iṣuḥ śivatamā śivaṁ babhūva te dhanuḥ |

Śiva śaravyā yā tava tayā no rudra mṛḍaya .

By surrendering the actions to the Brahman, Her grace is invoked. She bestows only auspiciousness upon Her devotees and hence the reference to the dew drops. The five arrows also point to the five organs of action, five senses and the power behind cognizing these five senses. The subtle meaning conveyed here, is that the sādhaka should surrender his actions, his body and the doership woes to Abirāmi so that She will make the spiritual journey smooth.

These five arrows also represent the devata Vārāhi, who is an aṅga devata of Abirāmi. By surrendering to her, the deliverance promised in the mantra of Vārāhi can be achieved, which is nothing but stunning all the senses and organs of action, that will then be diverted to a single point of concentration, which is realizing Abirāmi internally. Lalitā sahasranāma Pañcatanmātra-sāyakā पञ्चतन्मात्र-सायका (11). Unlike within the Sahasranāma, Vārāhi is invoked prior to Śyāmala. The reason being, to calm the mind, the physical agitation must be arrested first.

karuppuccilaiyum - bow made of sugarcane. The arrows Abirāmi possesses are aimed at a target using the Sugarcane bow, which has a string made of bees. Bees are nothing but thoughts that occur in the mind and just like a bee hopping from one flower to the other, the mind dwells on different random thoughts without any focus on the things at hand. Abirāmi uses the mind as a bow and then streamlines the thought process to bend the mind of the sādhaka towards achieving the target, i.e., stopping the physical activity and diverting the body and mind towards internal worship to realize Her. The mind is equated to the sugarcane bow, because bees generally don't go and collect nectar from a sugarcane, though it has more sugar than the other flowers. The sugar in the cane is always hidden by its exterior, once the cane is crushed, the realization dawns, that there is much more nectar inside the sugarcane, than thousands of flowers put together. Likewise, once the mind is tamed, the nectar of amṛta flows down. This happens by surrendering the mind of the sādhaka to Abirāmi.

Rājaśyāmala the aṅga devata of Abirāmi is referred to as the Sugarcane bow. Her mantra speaks about attracting everything towards oneself, which subtly means that one should tame the mind and win over it, so that all the promises delivered in the mantra can be realized. Lalitā sahasranāma refers this as Manorūpekṣu-kodaṇḍā मनोरूपेक्षु-कोदण्डा (10)

mĕṉ pācāṅkucamum - soft rope and goad. The reference to the other two weapons is made here. Rope refers to the breathing pattern and the adjective “soft”, subtly tells that one can calm the mind by softening the breathing cycle. Softening here means to have a lesser breathing cycle in a minute. Prāṇāyāma practice can also be taken into account here. By practicing breathing exercises, a sādhaka can calm down the mind to finally achieve the cessation of senses and other actions for some period of time.

Aśvaruḍhā the aṅga devata of Abirāmi, is referred to by pācām or rope in this verse. Lalitā sahasranāma refers this as Rāgasvarūpa-pāśāḍhyā रागस्वरूप-पाशाढ्या (8). The rope is also used to pull the desires of sādhakas towards Her and as a sādhaka earnestly desires only Her, everything else turns immaterial and he gradually establishes himself in contemplation of Abirāmi and the rest that will follow, would completely transform his life.

Aṅkucam - Goad. The goad is a stick that is used to control an elephant. The ego is the elephant that every sādhaka must control, before it expands in size like an elephant. Being on the spiritual path itself boosts one’s ego and the person would start looking at others who are more materialistic with an attitude of discrimination. This attitude when it enters the sādhaka, is highly detrimental to their spiritual progress. Unfortunately, this is something that happens verily. This manifestation of ego occurs, only because of a lack of complete surrender to Abirāmi, not realizing that materialism in a person, as well as the spiritual attitude arising within a sādhaka, are nothing but Her own will. This ego, when fully developed within a sādhaka, in turn generates hatred and further, brings him down the spiritual ladder. Abirāmi by holding the goad, protects the devotees from falling prey to hatred and ego.

Sampatkari the aṅga devata referred to by the goad, is responsible for bestowing auspiciousness to the devotees of Lalita. Lalitā sahasranāma Krodhākāraṅkuśojvalā क्रोधाकारङ्कुशोज्वला (9) speaks more on this aspect of Sampatkarī devi and the hidden bīja mantras.

Kaiyil Aṇaiyum tiripura cuntari āvatu aṟintaṉame - The knowledge of Tripurasundarī is established by the understanding of Her nature and attributes through Her weapons. The word “Aṇaiyum” also means that the weapons at their own will, got seated on Her hand and She is not the one who picked them up. There is a story in the Tripura Rahasya mahātmyaṁ, which speaks about the penance done by various deities to get placed in the Śrīcakrā and Śrīpuraṁ. The deities were rewarded based on their penance towards Abirāmi and thus the deities starting from Vārāhi and others, based on their penance attained their places in Abirāmi’s hands.

The subtle meaning conveyed here, is that in the Śrīvidyā path, the knowledge of these four primary deities Vārāhi, Śyāmalā, Aśvaruḍhā and Sampatkari, will lead to the knowledge of Abirāmi or Lalita. Subtler meaning is that, when a sādhaka controls his ego, streamlines his breathing, tames his mind and achieves control of his senses, Lalita or Abirāmi is realized as a result.

This article is wirtten by Shri Arun who can be contacted at arun.radhakrishnan25@gmail.com