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One Kumara to Another: Towards Divine Alikeness

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One Kumara to Another: Towards Divine Alikeness Hiranyagarbha Vol. 6 No. 1–39 15.04.13 One Kumara to Another: Towards Divine Alikeness The relief of Shiva-Parvati’s marriage is spanning across the seven lokas. By this, being developed on the façade of the they remain inextricably associated with all Annapurna Temple’s sanctum sanctorum. the divine works by which the supreme lord As usual I got interested in a bit of what this manifests his inconceivable will through mythological legend is about. While reading creation. These great souls are his true about Lord Shiva and Devi Parvati’s representatives, the Krishna-sarupya beings marriage I came across an interesting story in this universe. Like Vashishta took the related to Brahmarshi Sanat Kumara, the avatar of Lord Shiva, so did Sanat Kumara - primordial form of our revered Mahavatar whom we know as our beloved Mahavatar Babaji Maharaj. I Mahamuni Kailash Bihari Babaji Maharaj related it to Sree today – take birth as an avatar in Kartikeya, Sree Maa as son of Shiva and Shakti, who is also known follows, “Maa, and worshipped as Lords Kumara, Skanda, you must be Murugan, Subramanya and the like. It is knowing that worthwhile to know this aspect of sage Sanat culmination of the illuminated soul’s spiritual Kumara was the endeavour.” “Please tell us a little more on priest of the this as I have not read any special Punyaka Yagna interpretation of the birth of Lord Kartikeya, that Mata Parvati except for how Madan-deva aroused Lord performed for Shiva at the behest of the terrorized Devas the birth of Lord enabling the birth of the valorous Kumara for Ganesha and the slaying of Tarakasura”, I requested. Sree Lord Kartikeya after the yagna, Sree Maa then elucidated further as follows. the sage asked “The principal aim of Ishwar-koti sages is for Lord Shiva as his dakshina. That must attainment of equal-union with the supreme have put you in a big dilemma?” divine, that is, realization, fulfillment and “Yes indeed,” she replied, “Finally, Sri establishment in ‘bhagwat-swarupa’. Here Krishna himself had to intervene to solve the ‘bhagwat swarupa’ typically refers to the impasse. But there is a deeper reason behind transcendental divine truth, personified in this unique request of Sanat Kumara. Purushottama Sri Krishna - the lord of the Eventually, he did become part of Shiva- eternal world of Golaka (who is the absolute Parvati’s household when he descended as reality, source of every source and the cause Kumara Kartikeya. The greatest of souls, the of all cause), or his alter-ego, the four-armed ayoni sambhavas - those born by an eternal Lord Narayana Sri Hari of Vaikuntha. decree through a divinilogical super-science An important milestone for Ishwar-koti that supersedes the normal process of rishis who embark on this path leading to biological birth - through their superlative Purna-Yoga is Param-Shivahood. This is the sadhana and grace of the supreme divine, ninth stage towards attainment of Param- develop three forms within creation, namely Brahman-swarupa wherein one becomes rishi-avatar forms in Brahmaloka, manava- eligible to be alight on the Navamundi avatar forms on earth and deva-avatar forms asana, the seat of cosmic consciousness or Hiranyagarbha a Volume 6 No. 1 a 15th April, 2013 39 ø˝ı˛Ì…·ˆ«ìrnh„gdCo¬ Hiranyagarbha Vol. 6 No. 1–40 15.04.13 universal kutastha. Here the Param-Shiva consciousness of the rishi-satta advances satta exists in steadfast union with his towards sayujya with Sri Krishna. Such an Parameshwari Shakti satta. Perfectly Ishwar-koti’s nature becomes akin to Sri connected co-existence enables the Shiva- Bhagwan. Such Bhagwan-like beings or Shakti sattas to mingle across the highest vessels of Purna-Brahman are known as echelons of the Mahapranic universe with ‘Bhagwat-vetta’ or those who have consummate ease. Constantly delving into knowledge of the absolute divine (Param the realms of this Mahakarana Brahman). Through the will of Sri Krishna, consciousness, they develop Mahakarana such Bhagwat-vettas, in constant mingled forms or ‘Golden Embodiments’ \(Hiranya- association with the supreme divine, tanu) which constitute the elements of the eventually attain sarupya or alikeness with pure Mahapranic world. Such golden- Sri Krishna and themselves become true bodied souls become capable of entering images of Param Brahman. There are, Vaikuntha-loka, the realm of the Supreme however, some intricate issues here which I Lord Narayana, at their will. feel is beyond the scope of the current In the august presence of Lord Sri Hari - discussion. the divine form of saguna Brahman sanatana These Brahma-vetta and Bhagwat-vettas - initially as a devotee and then through the are capable of participating in and playing Lord’s grace and power of divine love, these key avatar-like roles for Bhagwat Leelas that Brahmarshi-Maharshi sages, in accordance take place within creation. A Param- with their purified swabhava and gunas, first Shivahood attained Brahma-vetta’s attain sayujya or akin-ness (in terms of his transformation into a Bhagwat-vetta that equal qualities) through constant mingling culminates in sarupya with the supreme Lord and then sarupya or alikeness, an equivalent sometimes results in his unique descent as a of his pristine form with all embedded divine avatar of Sri Bhagwan in a God- qualifications of divinity. By this, they willed leela. Such avatars become universal become vessels of his eternally infinite Gods, who not only portray the glorious aishwarya and madhurya. qualities of the Supreme Being in a special On attaining Param-Shivahood, at first, manner, but also become a permanent the sages become ‘Brahma-vetta’ or acquire constituent of the universal divine the complete knowledge of Brahman. By the consciousness, both in its eternal as well as blessings of the Lord, Brahma-vetta rishis evolutionary expressions. For example, we easily achieve sayujya. Through this they see Brahmarshi Sanat Kumara take birth as are empowered with all the glory of his Kartikeya, the Narayana-like son of Shiva divine yogic wealth. However, the fullness and Parvati, whose valour and glory are of madhurya (divine love) still remains to be unique. Interestingly most avatars are born received. Only by the highest grace of the out of some ‘curse’ in the heavens. In this eternal supreme, when sarupya is attained, case the story goes as follows: Lord does one become a divine vessel for the Narayana, seeing Sanat Kumara not paying pouring of madhurya within. With blissful him his due respect had cursed the sage to love flowing to its brim, one is vested with take up a new birth (as Kartikeya), the right to have darshan of raas leela, the something realized rishis are usually ultimate of all bliss. Through constant reluctant about. In return the Lord was engagement in the expansive darshan of this cursed back by the rishi to also suffer a eternal divine play, the supramental human-like life (as Rama) where he would Hiranyagarbha a Volume 6 No. 1 a 15th April, 2013 40 ø˝ı˛Ì…·ˆ«ìrnh„gdCo¬ Hiranyagarbha Vol. 6 No. 1–41 15.04.13 initially forget his original form as the Shiva. Devi Arundhati, wife of sage supreme lord. This resulted in two great Vashishta (an alter-ego of Parvati) and six Narayana-avatar leelas with the primary other wives of the Saptarshi sages, were roles played by two great sages, Sanat knowns as Krittikas or the Pleiades, Kumara for Deva-sanapati Kartikeya and (depicting among other aspects, the seven Sanaka for Maryada Purushottam Sri Rama. levels of para-prakriti residing between the Interestingly both are depicted holding the muladhara to sahasrara). The six other bow and arrow, giving a yogic indication of Krittikas, who came to take their morning an aspect of their leela. Peculiar are the ways bath, picked up this fiery consciousness and of the divine and the mysteries that are became pregnant with its germinated power hidden within. and subsequently six beautiful children were Such avatar leelas not only enable born. The Krittikas nourished them with descent of the divine but also portray a their own milk. They then left their off- deeper yogic truth that expresses a springs in a reed forest at the foot of the realization of the leela-maker and its mountain. On hearing of this birth and the principal protagonist. The birth of Kartikeya history behind the same, Devi Parvati went has immense significance in the and picked them up. In her arms, the six understanding of yogic transformation and recombined into a single dazzling form and provides a special understanding of the she brought the child to Lord Shiva’s abode nature of divine evolution. Each major as her own son. This divine child was called participant in this leela conveys a specific ‘Kumara’ or the ever youthful one and meaning in yogic terms. First let us quickly because he was born (surrogated) out of the recapitulate the story of his birth and Krittikas, he was also called ‘Kartikeya’. highlight some specific linkages. There is a yogic angle to the story of Bhagwan Kartikeya is said to have been Lord Kartikeya’s birth which we may briefly born of the effulgent tejas emanating out of touch upon. Mahayogishwar Mahadeva Lord Shiva’s third eye for the purpose of (Shiva, the liberated consciousness) is slaying of the demon Tarakasura. On deeply immersed in Nirvikalpa Samadhi becoming powerful through the boons of along with his Shakti, and remains inactive, Brahma, Tarakasura began creating havoc oblivious of everything else around. In his by persecuting the Devas to the extreme. On absence, the uplifting and unifying forces of the advice of Brahma, the Devas sought the active consciousness (Devas) are being help of Madan-Deva.
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