Tolerance is a measure of Strength

Almost all the belief systems having their source in the Indian sub Continent, whether acknowledging the supremacy of the Vedic tradition or not, contain statements that are Literal, Symbolic or Poetic.

It is an essentially human tendency to take symbolic statements literally and to defend to death the factual support or ostensible “proof” of such statements. It would be much more beneficial, on the other hand, to go beyond the statements themselves to the truly meaningful symbols they represent. The marvelous fact is that most practitioners of a belief system are well aware of the symbolism. Yet, they treat these statements as absolute truth and indulge in such atrocities as go against the very grain of the principles that these statements seek to uphold.

It is high time that the average Hindu breaks out of his shell of dogma. All of us should take a fresh look at the symbolism behind most of our practices; to go behind the icon to the symbol it represents. Beyond the idol to the ideal it illustrates.

The word tolerance has many meanings. It means “freedom from bigotry or from racial or religious prejudice”. It also means “the act of enduring or the capacity for endurance”. Tolerance is a technical term which indicates the measure of a substance to withstand fractionally higher weight, dimensions than the standard. The tolerance of steel, for example, is the measure of its capacity to bear greater weights than the design. In this sense, tolerance is actually a measure of strength and not merely a measure of flexibility. A tolerant person is a strong person in the same way that steel with higher degrees of tolerance can withstand greater weight and pressures than those for which it was originally designed.

Applying this principle to our belief systems, we should understand that tolerance in religion is a measure of strength and a willingness to permit other belief systems to co-exist with our own. Every religiously tolerant person is like a strong bar of steel uniting with other equally strong bars to form a mesh or matte which is the strong foundation of our large country and its long term prosperity.

Trip to Acan Kovil

Achan Kovil (22-12-2007)

Visited Achan Kovil with my family on 22nd. The temple is in Kerala but very near the border of Tamilnadu. The nearest railhead is Thenkasi in Thirunelveli district. We reached Thenkasi early in the morning and motored to Achan Kovil.

The route is scenic as it winds through the ghat section. The lush green valleys and mountain are treat for tired eyes.

Enroute is Mekkarai dam and the small hamlet of Mekkarai. My good friend and the person who organised this visit, Mr. Ramachandran is doing a lot of CSR work in Mekkarai for the villagers who are quite far away from development and creature comforts as we know them. He has set up a Village Learning Centre with Computers and other equipment.

Nestled on a slope overlooking the green valley is a small shrine at Kottai Vasal dedicated to Karuppannasamy. This deity known as Valia Kadutha Samy in Keral is the guardian of every temple of Ayyappan or Saastha. The place marks the point where Ayyappan met Karuppan on his legendary journey to the Sabhari Hills. Ayyappan completes the purpose of his incarnation and later bids Valia Kadutha Samy to guard his shrine in Sabhari Malai. We can still see him there as we approach the Eighteen Sacred Steps, his sharp sickle raised, his huge eyes rolling in the eyeballs and his top knotch falling forward on to his forehead in his fervour. He is here with his consort Karuppayi.

OM VALIYA KADUTHA SWAMIYE SARANAM AYYAPPA

As we climbed higher, we entered Kerala and the Rubber plantations area. Achan Kovil is in the midst of the rubber plantations.

Achan Kovil--A Background

Arguably more inaccesible than even Sabhari Malai, Achan Kovil is a unique Kshetram (Sacred Place). Parashurama, the Immortal created various temples for Gods like Shiva, Narayanan, Bhagavthi and Ayyappan. The most famous of these of course is Sabhari Malai. The other temples are at Ariyankavu, where Saastha is a venerable old man; Kulathu Puzha where he is a young boy; Sabhari Sannidhanam, where he is a Yogi; Erumeli, where he is Dharma Saastha, the Protector of the righteous.

At Achan Kovil, he is a householder and King. He is called Achan Kovil Arasan or The KIng of Achan Kovil. He is here amidst his two consorts Poorna and Pushkala. There is an explanation by learned men, that these consorts are not real women but rather symbols. Poorna indicates completeness. Swami is Complete in himself and he needs nothing. Completeness is internal and within Him.

Pushkala is the symbol of the external effulgence of his Aishwarya. He is complete and he has everything! That is why he is Arasan or King!

In fact, Krishnan Swami of Thuthukudi, remarked that it is here that we should place our prayers for worldly wealth as Swami has the capacity to grant any wish here and being a King is bound to accede to the wishes of his loyal subjects!

The Yogi on Sabhari has no worldly possesions to give. But he can give us the true knowledge that will make all worldly possesions meaningless and frivolous!

We spent the day at Achan Kovil, serving food to the people as part of the ten day long Anna Dhanam conducted every year at Acahan Kovil by ny Uncle Balu Swami, a senior Ayyappa

Upasakar, Ramachandran Swami and Krishnan Swami.

Finally after an invigorating bath at Kuthalam Five Falls, we returned to Chennai.

OM SWAMIYE SARANAM AYYAPA!