Even Inimical Planets and Karma Cannot Harm You

A great many among us, including those who profess to lead a life of spiritual devotion and have embraced the path of spirituality, are, alas, frequently beset by fears of supernatural interference wrought by planetary influences and the consequences of past actions, particularly Prārabdha karma, which many contend is beyond eradication. In such circumstances, they turn to almanacs, astrology, and horoscopes in search of auspicious and propitious moments to pursue the fulfilment of their worldly aspirations.

Verily, the sacred scriptures, the venerable ṛṣis, and the enlightened mahātmās lament the plight of such souls, censuring them for their superstitions and exhorting them to repose their trust in the Divine. They are admonished to disregard any impediments that might hinder their unwavering devotion to the Supreme, who, in His boundless grace, shields His devotees from all calamities and adversities, notwithstanding the ordained trials of this transient existence.

Saint Arunagirināthar, who graced the land of Tamil Nadu in the fourteenth century, has proclaimed in his sacred hymns and spiritual treatises that one who places absolute trust in the Divine need harbour no fear of misfortune, affliction, or even the inexorable approach of death.

For instance, in verse 38 of Kandhar Alangaram, the saint declares: 

நாளென் செயும்வினை தானென் செயுமெனை நாடிவந்த

   கோளென் செயுங்கொடுங் கூற்றென் செயுங்கும ரேசரிரு

      தாளுஞ் சிலம்புஞ் சதங்கையும் தண்டையுஞ் சண்முகமுந்

         தோளுங் கடம்பு மெனக்குமுன் னேவந்து தோன்றிடினே.

Translation: 

What can fate do, what can karma do, what can

The planets that come seeking me do, what can the cruel God of death do,

If Lord Kumaresan's sacred feet, anklets, bells, and ornaments,

His six faces, shoulders, and kadamba garland appear before me?

Analysis and Spiritual Import:

Devotional Surrender: The poem conveys an absolute surrender to Lord Murugan (also known as Kumaresan). The saint asserts that devotion to the deity transcends all other forces within the universe.

Transcendence of Fate: The poet challenges the authority of fate, karma, planetary influences, and even death when confronted with the divine presence of Lord Murugan. This reflects his unwavering conviction that sincere devotion possesses the power to surmount even predetermined destinies.

Saint Arunagirinathar contends that merely by envisioning the Lord’s divine form, one may overcome all worldly and cosmic tribulations through an intimate relationship with the Divine. The poem’s principal message is that the Lord’s manifestation before His devotee is not only possible but profoundly transformative.

At its core, the poem encapsulates the essence of devotional spirituality—the doctrine that steadfast faith and unyielding devotion to the Divine may liberate one from the cycles of karma, the influences of celestial bodies, and even the dread of death. It is a forceful affirmation of the supremacy of divine love and protection in the face of all terrestrial and cosmic forces.

Advancing further in devotion, in verse 40, the poet proclaims the efficacy of divine grace and its unfailing potency, which is certain to alter human destinies, irrespective of how inimical they may appear:

சேல்பட் டழிந்தது செந்தூர் வயற்பொழில் தேங்கடம்பின்

   மால்பட் டழிந்தது பூங்கொடி யார்மனம் மாமயிலோன்

      வேல்பட் டழிந்தது வேலையுஞ் சூரனும் வெற்புமவன்

         கால்பட் டழிந்ததிங் கென்றலை மேலயன் கையெழுத்தே.

Translation:

The fields of Senthur were destroyed by the carp fish,

The minds of flower-garlanded women were destroyed by infatuation,

The ocean, Surapadman, and the mountain were destroyed by the spear,

And the writing of Brahma on my head was destroyed by His feet.

Analysis and Spiritual Import:

Symbolism of Destruction: The poem employs the motif of destruction (aḻintatu) throughout, signifying the transformative power of divine grace and spiritual awakening.

Worldly Attachments: The first two lines depict worldly occurrences—fields ravaged by fish and women’s minds beset by infatuation. These serve as allegories for the fleeting nature of material existence and the transience of human emotions and attachments.

Divine Intervention: The third line alludes to the legendary battle of Lord Murugan, in which His spear (Vel) annihilated the ocean, vanquished the demon Surapadman, and cleaved the mountain asunder. This symbolises the supreme power of divine will to surmount obstacles and obliterate malevolent forces.

Transcendence of Fate: The concluding line encapsulates the poem’s principal spiritual message. It intimates that the mere touch of the Lord’s feet possesses the power to erase Brahma’s inscription upon one’s head—a metaphorical representation of one’s predestined fate or accumulated karma.

Hierarchy of Power: The poem delineates a hierarchy, progressing from the mundane to the cosmic and culminating in divine grace, which is revealed to be the preeminent force.

Liberation through Divine Grace: The ultimate spiritual significance resides in the notion that divine grace, symbolised by the Lord’s feet, holds the capacity to liberate the soul from the inexorable cycles of karma and preordained destiny.

Bhakti Tradition: The poem aligns with the Bhakti tradition, accentuating personal devotion and the ineffable power of divine touch to engender profound spiritual transformation.

Layers of Reality: The poem traverses various planes of existence, transitioning from the physical (fields, fish) to the emotional (women’s infatuation), thence to the mythological (Murugan’s battle), and finally to the metaphysical (fate and divine intervention).

Personal Transformation: The shift from a third-person perspective in the initial three lines to the first-person pronoun in the final line ("my head") renders the spiritual metamorphosis intensely personal and immediate.

Cosmic Dance of Creation and Destruction: The recurring theme of destruction paradoxically heralds a higher form of creation—namely, spiritual rebirth, attained solely through divine grace.

In essence, this profound poem conveys that whilst myriad forces in the world may induce destruction and transformation, the ultimate agent of transcendence is divine grace. It asserts that through unwavering devotion and the benediction of the Divine—symbolised by the sacred touch of the Lord’s feet—one may surpass the constraints of predestined fate and attain spiritual emancipation. This, indeed, constitutes the pinnacle of spiritual aspiration within numerous Hindu traditions: the doctrine that divine love and grace hold sovereign dominion over all worldly and karmic bonds

In verse 70, He further elaborates on this:

விழிக்குத் துணைதிரு மென்மலர்ப் பாதங்கள் மெய்ம்மைகுன்றா

   மொழிக்குத் துணைமுரு காவெனு நாமங்கள் முன்புசெய்த

      பழிக்குத் துணையவன் பன்னிரு தோளும் பயந்ததனி

         வழிக்குத் துணைவடி வேலுஞ்செங் கோடன் மயூரமுமே.

The red-lotus-like, sacred, and tender feet of Thirumurugapperumān serve as the source of succour, protection, and guidance to our eyes. The Supreme Lord’s sacred names, such as ‘Murugā,’ provide aid, protection, and guidance to those who speak truthfully. The Lord’s twelve resplendent shoulders serve as a means of deliverance, shielding us from the burden of past transgressions. The keen lance and the divine peacock of Lord Kandhapperumān, who abides at Thiruchchengkōdu, stand as our refuge, safeguarding and guiding us along the desolate and fearsome path of life.

சேந்தனைக் கந்தனைச் செங்கோட்டு வெற்பனைச் செஞ்சுடர்வேல்

   வேந்தனைச் செந்தமிழ் நூல்விரித் தோனை விளங்குவள்ளி

      காந்தனைக் கந்தக் கடம்பனைக் கார்மயில் வாகனனைச்

         சாந்துணைப் போது மறவா தவர்க்கொரு தாழ்வில்லையே.

No degradation of any kind shall befall those who, until the hour of their final breath, remain unwavering in their remembrance of Seynthān of the radiant reddish hue—Kandhapperumān, the Sovereign of the sacred hill of Thiruchchengkōdu, the Monarch of the resplendent flame-like lance, the Benevolent Patron of the dissemination of classical Tamil literary works, the Cherished Consort of the illustrious Vaḷḷi Ammaī, the Lord adorned with a garland of fragrant kaḍambu blossoms, and He whose celestial mount, the peacock, exults in rapturous delight at the sight of the dark, rain-laden clouds.