Gems from the acharya: On Devi

Continuing our study on the Harikatha by Smt Sharada Gannavaram, we are now going to focus on the 5th deity in the Shanmata (6-deity) pantheon- i.e. Devi.

As mentioned in the previous articles, this harikatha is unique because all the verses are taken from compositions by the 34th acharya of Sringeri - Sri Sri Chandrashekhara Bharati mahaswami.

Verse 1: 

The first verse is taken from the Sharada Bhujanga stotram composed by the 34th acharya. The verse is the following:

When we think about Devi, what stands out is her compassion- kaarunya bhaava. Here, the mahaswami makes an interesting observation on how the Mother's compassion expresses itself. 

He says, "O Mother, I now understand why you have chosen to keep our punya-paapa hidden and unseen!" (tvayaa punya-paapey parokshe krtey)

As per tradition, every being is born with a "punya-paapa" bank-balance. The punya-paapas are collected over infinite past janmas. This punya-paapa bundle accounts for the pleasant and unpleasant experiences that we face in life. If we are born with a greater punya-proportion, life is filled with more happiness and vice-versa.

While we go through this life, our fresh actions add to the punya-paapa bank-balance! Thus, the cycle of life continues. 

Though punya-paapa affects us in terms of experiences we go through, their relative proportion, is kept hidden from each person. Here, the mahaswami says, he knows why this proportion is kept hidden (parokshey krte)!

Talking about himself, the mahaswami says, he is a great sinner (mahaa-paapinam maam)! Had his punya-paapa bundle been visible to the people, it would have shocked everyone and he would have been totally forsaken! To ensure that such a predicament does not arise, Mother, in her infinite compassion, has chosen to keep punya-paapa hidden from everyone's prying eyes! This shows the Mother's supreme compassion, the mahaswami says! 

Through this shloka, we notice the mahaswami's humility. If He thought of himself as a maha-paapi, what would be our lot? 

There is a reason why this shloka is composed in first person. When we recite this shloka, we will get an opportunity to own up our paapa, and pray for the Mother's grace. The jagad-amba will lift us up (samuddhartum eva) even if we are a mahaa-paapi! Thus, this shloka serves as a fitting prayer for each one of us to earn the Mother's anugraha.

Verse 2:

The next verse is taken from the shri Meenakshi stotram composed by the acharya. The verse goes as follows:

This verse is composed on Goddess Meenakshi at Madurai. Here, the acharya makes an interesting point related to the eyes of the Goddess. As Meenakshi, her eyes are shaped like the fish. The acharya says, there is a reason behind this.

In the world of fish, we notice an interesting phenomenon. Apparently, the mother fish nourishes (pari-paalayanti) the baby fish through her mere sight! The mother fish transfers her love and care to the baby fish....using only her eyes. 

The acharya says, the same phenomenon holds true in this non-fish world too! Each one of us...is the baby fish. Goddess Meenakshi is the mother fish. It is not necessary that we need to be in Madurai to be blessed by Her. Her kataaksha extends to all, regardless of where we are. And through her glance, we...the baby fish, can derive all the care, comfort and love from her!

In this verse, Meenakshi devi is called "Jhashaakshi". The word "jhashaa" means a fish. Hence, Jhashaakshi is the same as Meenakshi.  Apparently, this verse was composed when the Devi vigraha was gently rocked on a swing. Hence, the reference to "dolaa-vihaaram" in the verse.

Verse 3:

This verse is taken from the acharya's "Tunga stavah". Devi manifests herself as all forms in this world, in the form of rivers also. This verse is in praise of the River Tunga.

In this verse, the acharya says, we know how the river got its name. Tunga means something which is "big" or "high" or "abundant". Bhadra stands for auspiciousness- mangalam. 

When we immerse ourselves in the Tunga river, we are blessed with abundant mangalam! Hence, the name of the river itself became Tunga-bhadra, the acharya nicely connects!

Verse 4:

The last verse is also taken from the acharya's "Tunga stavah". In this verse, the acharya says, he knows why "water is defined as both "amrtaa" and "vishaa" in the Amarakosha!"

The Amarakosha is a "traditional dictionary" where we get meanings for various Sanskrit words. In this dictionary, surprisingly, the word "water" is defined using 2 opposite words- "amrta" (nectar) and "visha" (poison).

The acharya says, this definition of water in the Amarakosha comes from the river Tunga. The water of the Tunga is so sweet that it tastes like amrta (nectar), he says! And because, Tunga water is so sweet, the meaning got extended to all water in general, so much so, water anywhere is now called "amrta"!

Acharya goes further and says, compared to the sweetness of the Tunga, water in any other place, tastes like "visha"! Hence, this meaning coming from Tunga and its comparison to water elsewhere, got extended to water in general, so much so, water got the name "visha" (poison)!

Thus, Devi's maadhurya, sweetness...expresses as the water in the Tunga...and to water in general.

We pray to the acharya and to Devi to bless us with all auspiciousness....tunga-bhadra!

References:

The Harikatha that served as the reference to the above article:

https://www.youtube.com/watch?v=LoQ_QUt_lyk