Ambal as shown by Acharyal

Ambal as shown by Acharyal

Our Acharyal Sri Sankara Bagawathpadal has graced us with several books of hymns praising Ambal. In addition to Soundarya lahari many long stothras like Aananda lahari, Devi bhujangam, Tripurasundari manasa pooja stothram, Tripurasundari Veda pada sthavam and short hymns like Annapurnashtakam and Ambashtakam are composed by him on Devi. It is enough to keep chanting these to be in the state of ecstasy in Ambal’s ocean of grace. The compositions are extremely wonderful. But the composer Acharyal without any ego and with great humility lauds Ambal who is the base of and personifies all forms of vast energy. He often indicates with utmost modesty that he does not even qualify the least to seek Her grace. Especially at two instances in Soundarya lahari his extreme humility touches our heart. At one instance (drushaa draaghee yasyaa) he seeks Her kataksha. In another (dhrutheenaam moordhaano) he seeks the touch of Her feet. Just as while seeking Her benevolent glance he states, “Grace even me”(maamapi), at another instance he states, “Oh, Mother, touch even my head (mamaapi sirasi) by your feet and bless me”.  At both the context he has used the word ‘api’. By saying “grace even me” he indicates the thought that he is not qualified for it”.

There was no one more accomplished than Acharyal, neither before him, nor after him with respect to wisdom, devotion, intelligence, eloquence, compassion, and achievements. Still probably to guide us as to how to pray to Ambal in all humility he kept saying maamapi, mamaapi (even me).

If there is a question, whether it is right to request for something which we do not deserve, the answer may be negative. But Acharyal gives examples of those compassionate ones who do only good to all without analysing how fair or unfair it is. “Full moon’s light not only falls on king’s courtyard but makes the cactus in the forest shine with its silver light. Just as moon without going into the merits of whether one is worthy or not makes every place uniformly cool and illuminates, can you too not have your compassionate glance fall not only on the deserving great men but also on me and grace me as well? Can you not drench me with the wisdom of light and coolness of compassion,” pleads him in the sloka, ‘drushaa draaghee yasyaa.”

In continuity as he was singing in praise of Ambal’s lotus feet he says, “The feet which adorn the head of Vedas be placed on my head also.”

To the question whether the request is fair or not, he says, “an action whether fair or unfair gets decided only if an analysis is made. Compassion never looks into the merits of the case. You are compassion personified. Hence out of compassion you place your feet on my head too.” (dayayaa dehi charanou)

There is an inner meaning to the statement that Ambal’s feet adorn the head of Vedas. Upanishads have another name – Sruti siras meaning head of Vedas.  At an earlier occasion when I was talking about Gnanambika I told you Her manifestation was mentioned in Kenopanishad.  It states how when Devas became proud, in order to subdue them and impart knowledge Ambal appeared. It seems Acharyal speaks here in remembrance of that. From the Upanishad it is clear that getting rid of ego is the path towards wisdom. So in line with that he without ego supplicates to Ambal, “mamaapi”- let even me get the grace of the touch of your feet.

Every action has a direct effect and some supplementary reactions as well. They occur even if not aimed at. When Kenopanishad speaks about Ambal, we get an information additionally though the main aim was to preach Gnana.  It is neither related to self knowledge nor to theory on Ambal. Yet it is useful and important for the modern people and hence I wish to tell you that.

Many modern researchers state that “Only during the time of Puranas forms of deities like Parameshwara, Parvathy, Vishnu, and Pillayar came into being. In Upanishads which dates prior to Puranas there is no mention of them. They deal only with the philosophy of abstract wisdom.” Whereas in Kenopanishad there is a clear statement that,” Hymavati, a lady who is also Uma, appeared. Sthree, Uma, and Hymavati are the names found in the Upanishad itself. When Brahmam appeared taking the form of Yaksha, She was also there radiating in the same sky. It means both are one. By mentioning the term Sthree (woman), it invalidates the argument that Upanishads referred to God having no gender and form. By referring to her as Hymavati in addition to Uma indicates that the narrative of her having born as Himavan’s daughter was prevalent during the Upanishad period as well. (Himavan’s daughter is Hymavathi; Parvatha Raja’s daughter is Parvathi.)  Deity worship of Hindus existed even before the period of Puranas. The strong internal evidence that it was in practice during the period of Upanishad is found in Kenopanishad.

Acharyal requests Ambal who is mentioned in Upanishad as the bestower of wisdom to place Her feet on his head. So it is clear here that Ambal is the Guru. Mantra Sastras say that Guru’s foot prints are always found on the head. This is the place where initiation from Guru’s feet is always available.

Appearing as Gnana Guru in Kenopanishad, Ambika adorns the head of Vedas by placing Her feet there. In this sloka Acharyal details certain other greatness of Her feet. While receiving elders, saints, and preceptors we revere them by washing their feet. In the sixteen types of reverence called Shodashopachara, pouring water on the feet is called ‘paadyam’. From Pasupathi’s matted hair Ganga water keeps flowing for ever as paadyam for Ambal. It symbolises that even Pasupathi who got the name being the Lord (pathi) of all beings (pasu) prostrates at the feet of Ambal who is the ultimate supreme energy. When He prostrates, the Ganga water from his hair would fall at Her feet and this is being stated as giving paadyam to Her. Easwara also received his strength of lordship from this source of energy. Hence He also salutes Her with humility.

Ladies of excellence used to apply a red liquid called ‘Laaksha rasam’ in their feet. He says that to decorate Ambal’s feet there is another light in red colour. Acharyal says that the glowing crest jewel of Hari who is Narayana Himself becomes the Laaksha rasa for Ambal’s feet. Mahavishnu who sustains and protects the world prostrates with modesty at the lotus feet of Parasakhthi as His protecting power is derived from Her. At that time his crest jewel becomes Her foot jewel. The glittering red gem in Vishu’s crown appears as if a red hue is applied on Ambal’s feet.

Ambal who is worshipped with humbleness by all Gods including Sri Mahavishnu and Parameshwara should destroy our ego and grant us wisdom. To enable that we should also meditate upon Her lotus feet like our Acharyal.

At one instance Acharyal spoke about Ambal’s devotion towards Her husband and at another he says Parameshwara bowed down to Her. These are divine play. Actually both are one. As per the relevant position at one instance She salutes Him and at another instance He salutes Her. Though both are same, normally He is portrayed as peaceful truth and She as energetic consciousness.

In the first sloka in Soundarya lahari, Achayal speaks about the stupendous energy of Her (Siva shakthya yuktho). He says “Oh Mother energy, only by virtue of being with you Siva who is Parameshwara attains the capability to perform actions. He would be immobile but for your association. He has no energy or capability.” Brahmam being the only one existing cannot know any other thing. Still in the world so many types of knowledge has cropped up. Since Brahmam is omnipresent, where is the place for it to move? Whereas in the universe, right from the Sun and star to the electron in the atom, everything keeps moving constantly. And our mind is never at rest. Somehow so much of knowledge and movement appears to happen inside Brahmam. That is the work of Maya. Or it can be taken as efficacy of the energy of Brahmam. So, as we speak of Siva as Brahmam and Ambal as its energy, Acharyal states that, “Oh Mother, You are the one causing action in Siva, You only make Him move.” Finally it is She who makes the world disappear also. Maya -that which is not there – is Maya. She is the one who dispels our Maya too.

All the forms – whatever we see is created by Her. It is She only. But our mind gets peace by meditating on some special forms. She is the formless vast space that gives room to all forms. She is the energy of life, the breath. Fire, water and earth are all Her forms. Acharyal details this in the sloka, “manasthavam”

In the previous sloka (shariram thvam) Acharyal states that both day and night are Her forms. Just as a mother feeds her baby with milk she feeds the world through Sun and moon. From sunlight plants get chlorophyll. Everyone lives by eating either vegetables or by eating herbivorous animals. (Non vegetarians also eat only plant eating animals like goat, cow or pig and not carnivores like dog, cat, lion or tiger.) Just as Sun nourishes plants, moon nourishes specially herbs. Acharyal means that Ambal showers the whole world with Her milk as Sun’s rays and moon’s light. These are all Her forms.

It is stated in Mantra Sastra that when Kundalini shakthi is awakened from below spinal cord as per Yoga Sastra to reach the top of the head, Ambal rises up in such a delicate form comparable to a thread found inside a lotus stem if broken. Sahasranamam mentions it as ‘bisadantu taneeyasi’. Though so subtle it has the brilliance of ten million suns; at the same time it is as cooling as ten million moons.

In addition to these forms She is the sound and speech of everything, especially the sound of mantras. These all are Her subtle forms.

For ordinary people like us She has taken concrete forms as Lalitha, Durga, and Bhuvaneshwari.  These forms are visible to us as deities bestowing great favours at holy places.

The one who was born as Parvatharajakumari in the Himalayas in the North is found in the southernmost as Kanyakumari. She has taken various forms as Bhagawathi in Malayalam, Chamundeshwari in Karnataka, Kamakshi in thondai mandala of Tamizhnadu, Akilandeshwari in Chola Desa, Meenakshi in Pandya kingdom, Gnanamba in Andhra Pradesh, Tulajabhavani in Maharashtra, Ambaji in Gujarat, Jwalamukhi in Punjab, Ksheerabhavani in Kashmir, Vindhya Vasini in Uttar Pradesh, Kali in Bengal and Kamakya in Assam and is present in various forms in temples all over the country and is the one who always keeps blessing us.