Introduction

In Chapter 1 the prevailing state of adharma at the time of Śaṅkara-avatāra was discussed and the rationale and need for an avatāra-puruṣa were clarified. In Chapter 2 the prelude to Śaṅkara-avatāra and Śaṅkara’s parents were discussed. They can be read here and here. Chapter 3 continues the journey of exploring the life and times of one of the greatest dharma warriors of all time. In this chapter, the imminent arrival of the avatāra-puruṣa and the careful preparations that take place before the advent of the avatāra-puruṣa are discussed.

Skanda as Kumārila Bhaṭṭa

Mahādeva gently opened his eyes. The eyes that saw everything, those Rudrākṣas, scanned the faces of the Devas and as they passed over them all, they felt a thrill run down their spine and they shivered involuntarily. The akṣas finally rested on the shining face of his second son, Kumāra, also known as Swamināthaswāmy – so called because he whispered the supreme meaning and significance of the Praṇava-mantra^[1] into the ears of his father. This great event inspired the construction of the Swamināthaswāmy temple at Swamimalai. Swamimalai is located five kilometers from the nearest district headquarters Kumbakonam on the banks of the river Cauvery. This temple was built by the Chola king Parānthaka Chola-I (பராந்தக சோழன்-I). Here, Swamināthaswāmy is the presiding deity. This hillock, roughly 60 feet in height is the fourth of the six “war-houses” of the great commander of the armies of the devas – the Ārupadai Veedu (அறுபடை வீடு / ஆறுபடை வீடு)^[2]. This temple also has shrines to Śiva as Sundareśvarar and Pārvatī as Mīnākṣī – the divine couple of the universe.

As the glittering akṣas lingered on the face of Kumāra, a smile caressed the face of the youthful commander of the divine armies – a smile that held the knowledge of what was to come as also the pleasure of looking deep into the eyes of the supreme being. Mahādeva spoke and when he did it sounded like the deep and sonorous rumbling of distant thunder, every word carefully chosen and spoken with precision and deep compassion: “Dear one! You will need to incarnate on Bhūlōka, to prepare the ground for my descent and establish the primacy of the Vedas once again.” “There are three primary strands to the Vedas – (1) that which requires “practice” (2) that which requires “meditation and contemplation, and (3) that which forms the “esoteric and gnostic part of the Vedas.”^[3] Nārāyaṇa as Saṅkarṣaṇa and Ādiśeṣa as Patañjali have already established and resuscitated the middle and last sections of the Vedas. You have the difficult job of re-establishing the first portion of the Vedas. You will be born as Kumārila Bhaṭṭa and work to establish the primacy of the Vedas and Veda-karma. This will earn you the name of “Subrahmaṇya” the promoter of “Brahmanyam”– he who revived the supremacy of “Brahma” i.e., the Vedas that were initially codified by Jaimini. You will be supported in your endeavor by Brahma who shall be born as the scholar Maṇḍana Miśhra and Indradeva will be born as the King Sudhanvan. Your primary goals include:

1. Refuting the arguments of the Buddhists and establishing the primacy of the Vedic Karma Kānda
2. Debate and defeat the Buddhists to show the supremacy of the Vedas
3. Bring the people who have lost their way back into the fold of Dharma”

“I shall myself incarnate to establish the gnostic, Vedanta portion of the Dharma as the ultimate goal with Karma Kānda being an essential and integral part of, and pathway to that goal.”

Maṇḍana Miśhra would later be defeated in a debate with Mahādeva incarnated as Saṅkara and King Sudhanvan, initially a Buddhist would covert to Sanātana Dharma under the influence of Kumārila Bhaṭṭa but all of this will be covered in a later part of the story.

Kumāra incarnated as Kumārila Bhaṭṭa and became the undisputed master of Pūrva Mīmāṃsā, sometimes also called Karma-Mīmāṃsā with the central philosophical focus being the “knowing of Dharma.” Soon, Kumārila Bhaṭṭa started engaging in the primary purpose of his incarnation – the establishment of Dharma and the need for the practice of the Dharma without which it would wither away. Furthermore, Kumārila Bhaṭṭa also started the work of clarifying that beyond all philosophy is the fundamental need for application and, how in the absence of actions and practices that are aligned to Dharma, the very purpose of human life and existence becomes meaningless. The fame of Kumārila Bhaṭṭa spread far and wide. His work earned him much praise as well as the anger of those who were opposed to both his work as well as his teachings.

Soon the time for decisive action neared. Some things cannot be achieved only through words and deeds alone. The problem has to be confronted and met head-on.  Kumārila decided to go to the court of King Sudhanvan and challenge the Buddhist monks to a debate. The stakes were extremely high – the loser would have to accept the religion of the victor but sometimes one needs to go beyond taking risks and jump into the mouth of the beast itself – when the whole forest is on fire, which is what Hindu Dharma faced at that time, it calls for brave action – desperate times call for desperate measures… He set out on this perilous journey that would mark the beginning of the turning of the tide and the revival of Dharma.

Sivaguru and Āryambha are given a vision of the divine descent and are asked to make a choice

Sivaguru and Āryambha returned to their home in Kāladi after having finished their Mandala-Vratham and worshipping Wadakkunathan. Both felt a great calmness descend into them and it seemed that even their home had changed in subtle ways. The birds that chirped their morning song and the ants that ran on the Kolam (Rangoli) that Āryambha drew everyday in front of their house, seemed to be singing and dancing to a divine tune that only they knew and understood. The deer that often grazed nearby seemed so much calmer and the river Pūrṇa seemed to be gushing along as if in expectant joy of what was to come. The grass seemed greener and the plants, fresher.

That night as Sivaguru and Āryambha slept, Sivaguru was suddenly overwhelmed by a bright light that seemed to be traveling very fast and getting bigger and bigger as it neared him. He knew he was asleep but at the same time he was also awake – he saw himself lift his hands up to shield his eyes from the blinding light that now seemed to be in front of him, around him, behind him, and everywhere, enveloping him as it where in its warm and soothing embrace. As he slowly moved his hands away from his eyes, he saw to his amazement that within the halo of eternal light was the unmistakable form of Mahādeva himself! As he stood there, filled with awe, trepidation, and delight, Mahādeva spoke in that same deep and sonorous voice of distant thunder –
“I have come to grant your prayer. You shall have a son; however, you must choose from two alternatives – “an all-knowing, virtuous son who will be the savior of Dharma, who would earn eternal greatness, but have a short lifespan. The second alternative is a son who will be blessed with a very long life but would have no special virtue or greatness.” “Tell me what you choose…”

Sivaguru did not hesitate even for a moment. He chose the first alternative – a son who would be a trailblazer and the savior of Dharma even though he would live only for a short time. He woke up Āryambha and told her about this dream. She readily agreed with his decision. They decided that they would commemorate this momentous occasion by organizing a pūjā followed by a feast for learned Brahmanas who would officiate at the pūjā and then both would take the offerings as prasāda. They started the necessary preparations in right earnest and waited expectantly for the day when they would complete their pūjā.

 

To be continued…

 

References:

[1] (प्रणव) refers to “the syllable that gives life, derived from the Sanskrit root “praṇu”, to make a reverberating, resonating and humming of the syllable oṃ. Read more at: Pranava, Praṇava, Praṇavā: 24 definitions (wisdomlib.org). Last accessed: Jan 5, 2023

[2] Subramanya Swamy Temple at Thiruparankunram, Subramanya Swamy Temple at Thiruchendur, Dandayuthapani Swamy Temple at Pazhani, Swaminatha Swamy Temple at Swamimalai, Subramanya Swamy Temple at Thiruthani, Subramanya Swamy Temple at Pazhamudircholai. Read more at: Arupadai Veedu Murugan – 6 Padai Muruga Temples – Dharisanam, and அறுபடைவீடுகள் – தமிழ் விக்கிப்பீடியா (wikipedia.org). Last accessed: Jan 5, 2023

[3] The Vedas are typically divided into the Samhitas, Brahmanas, Aranyakas, and the Upanishads. In the context of this chapter, the representation is in line with how the Mādhaviya-Śaṅkara-Digvijayam records it.