SADGURU SHRI SIVAN SIR

Yenippadigalil Maanthargal - YPM

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YPM-II Page - 3

Then and now. (Andrum Indrum)

If you ask a virtuous person about the purpose of human birth, he will unhesitatingly declare, "to evolve". This means that one who is born as a human being should sublimate his character and activities. But of late the world which has become increasingly dependent on money has come to a conclusion that the purpose of human birth is to get richer and richer. However the world is not bereft of wise men who earn money and take care to evolve at the same time. It is also not bereft of rich men who earn money through proper means and spend the same in charity.

It is not that gold coins have not been in vogue from Puranic times. They were used by government for the purpose of giving rewards and conducting immense foreign trade. In the ancient regimes of divine religion paper money was not in use among public. They were contented with the barter system in an atmosphere of abundant crops. Besides, in the puja rooms of many families, tiny idols made of gold were seated. The idea of considering these golden idols as an investment did not even occur to them. Though people were affected by grief caused by death of near and dear, they were free of anxiety, misery, pain and scarcity.

During the times of divine religion, thieves simply were absent. Even the ones who appeared rarely  were punished severely here by government and hereafter in hell. Their count went up only when extraneous religions started taking root. However it is not that they were let off lightly by regimes of other religions. In our country, thieves were a rare phenomenon even after invasion by foreign powers. Such thieves never dared to loot crops or Mangala Suthras (Thali) of ladies. They will run away once the residents got awake. They did not learn to loot by brandishing knives. The statues and idols in the temples which were decked up by golden ornaments and did not have anyone to guard them were not targeted by thieves who considered such acts as a heinous sin. They dared not even cast a glance at Hundis (boxes kept in temples where devotees drop offerings). This was the situation even during the final phase of British rule. But these days our own Hindus have started looting idols of Gods. The idol thefts which started after independence have now become a day to day affair.

Our mind and its thought waves are capable of entertaining a variety of desires and greedy ambitions. The same mind is also capable of controlling desires. Those who are content with bare minimum necessities can be called Vivekis or Sadhus. In those days a man's wealth was estimated on the basis of land, farms, cattle, servants and vehicles possessed by him. This wealth was incapable of being converted into currency notes and stuffed into a bag. When a person of present times accumulate money through improper means actuated by a desire to possess modern laxuries and gadgets, he becomes a sinner. Most of the contemporary millionaires belong to this category. In general, none of the Indian officers wasted government's money during the British regime. They did not aspire for bribes and consequently did not become rich.

Dr. Radhakrishnan who was our president revealed his apprehension in the following words at the end of his tenure.

"Unless we destroy corruption in high places, root out every trace of nepotism, love of power, profiteering, black marketing which have spoilt the good name of this great country in recent times, we will not be able to raise the standards of efficiency in administration as well as in the production and distribution of the necessary goods of life."

In today's world though in other countries people commit ordinary sins, by and large rule of law prevail there. Besides, our rupee contained 192 paises. During the final phase of British rule though the prices were rising by a few paises, the public were largely unaffected. The salary of government servants were raised gradually without their expectation. During the British rule the number of government servants was small in proportion to the population who however were highly efficient. When the Englishmen ruled us, our subjects did not dare commit the atrocious act of manufacturing counterfeit coins by melting copper and silver.

Most of the people worked fearlessly in jobs, various professions and mainly by tilling the land. In free India which has abandoned farmers, government servants have become corrupt and inefficient. This has in turn affected the minority government servants who are honest and efficient besides creating obstacles in redressing complaints of the public.

Had our government not interfered in the emoluments of workers, prices would not have risen so drastically and the consequent labour strikes for increase in salary with all its attendant disasters could have been averted. Run away inflation would not have come into existence and everyone would have lived peacefully as in the British regime.

In the process of achieving an egalitarian society, both the rich and the poor have become miserable. Besides, thieves who loot lakhs of rupees at the point of knife, the highly corrupt politicians cum buereaucrats and smugglers are unwilling to accept equality! Violent agitations are not going to subside till every individual who calls himself poor is going to get car, bungalow and huge money. But on the day when everyone becomes equal, food and water will become scarce.

The divine religion is all about raising man to divinity through contact of Gods on the solid foundation of virtue. Now the foundation itself has been destroyed. Men have simply given up everything that must be acted upon and are wasting their time in learning undesirable  things and in revelling in unwanted entertainment.

In the past employment was not a must for a person to live. The society was developed in such a way that everyone could live with peace of mind and without scarcity. In the past there was no job oriented education. Everyone concentrated on developing his intelligence and intellect. This was accomplished through Gurus, speeches and mainly through parental advice.

The rigorous and useful education in school and house that was freely available for the children of past has now completely disappeared. Those in charge of dishing out this education have themselves lost it completely now! Moreover, those in the past did not function as hypocrites like the present generation whose talks and deeds hardly match. Experts in each shastra lived in the past. Not even a single such shastra is to be found in any books of foreign religions. Those who belonged to these religions were to be content with what their ancestors left behind. As far as Hindus are concerned, they have lost most of the shastric way of life.

Besides these days students are only taught from books containing sheer information and lives if ordinary fellow human beings. Granting that the syllabus contains a few lessons containing useful doctrines, it is clearly beyond the capacity of the present crop of teachers to interpret them. This is due to the government appointing teachers in the last twentyfive years who are graduates but literally illiterates. However there are still talented students in standard colleges by dint of their merit. India also has meritorious persons and experts in various fields like those abroad. It is up to our government to make use of such persons.

As a rule virtuous, great and scholarly persons do not exhibit their excellence and hence it is very difficult to know their worthiness unless one gets an opportunity to observe them from close quarters. They would like to avoid honor and popularity. Their state may be compared to "full pot does not spill" or "silence is golden ".They may appear as idiots to our eyes or mind. But these persons have the stamp of approval to some extent of Gods irrespective of their religion. They may be referred to as Viveki or Sadhu. In the past such persons were accorded primary status in the society.

In the past governments gave away awards to individuals purely on merits and no meritorious person was excluded. However in these times of pretensions selfish persons, especially actors put on a false appearance as if they are ever contented and hence it is extremely difficult to understand the activities or malfeasance of a person unless observed from very closer quarters. In other words it will be dangerous to judge a person from his appearance, humble conduct, personality with appropriate facial expressions, sweet talk or exaggerated show of devotion.

A sheer blackguard or one who is trying to earn our trust or a servant can act as a virtuous person for 365 days and harm us later at an available opportunity. Hence we should never judge a person as good and praise him unless we have moved with him for a full year on a day to day basis. Nor we should denounce him as a bad or wicked person. One should be befriended or discarded after reading his qualities well. As a rule we should cultivate a moderate friendship with our equals which will help us avoid embarrassments in future.

Besides these days we have started admiring those who have amassed illgotten wealth as evolved persons who have come up in life. In the past honest persons who have renounced worldly pleasures were regarded as honorable persons in the temporal world. As against this kings who had the responsibility to mould their subjects as virtuous citizens should be regarded as noble persons though they enjoyed a lot of worldly comforts.

Though belonging to a foreign religion a king who protects his subjects without persecuting them on the basis of religion earns the approval of Gods. Such kings should be regarded as representatives of Gods. Their regime is blessed by Gods with abundance of water resources and fertile lands.

 

Gratitude and Authority (Nandriyum Padaviyum)

In Puranic times, only emperors were authorised to perform the Rajasooya Yagna. Through this the emperors paid their debt of gratitude to their ancestors by elevating them to higher realms. Dharma Putra was one of the emperors who had duly completed the Rajasooya. Though Dharma Putra has not attained the stage of Mahan, he was the very best among the Vivekis of Puranic times. Justice dwelled in him at any given moment. Dharma Devatha desired to demonstrate his sense of justice to the world and created a pond which contained poisonous water drinking from which all the four brothers of Dharma Putra passed away. When Dharma Putra reached the lake and got to know the fate of his brothers, the Dharma Devatha appeared there and directed him to answer its questions. Dharma Putra answered the questions patiently to the fullest satisfaction of Dharma Devatha and requested that all his brothers be revived. However the Dharma Devatha offered to revive only one brother as chosen by Dharma Putra.

Even at this juncture Dharma Putra did not want to revive either Arjuna, the remarkable archer or the puissant Bhimasena both of whom could have been of immense help in the impending war. On the other hand he wanted Nakula to be revived prompted by a very unselfish and virtuous desire that his step mother's line too should continue. Pleased with Dharma Putra's incomparably virtuous objective, the Dharma Devatha revived all his four brothers.

Many years after this incident Dharma Putra successfully concluded the Ashwameda Yagna too. At the end of Ashwameda food was served to  both ordinary and virtuous persons. On completion of this, a mongoose came running and rolled over the leftovers on the leaves of the virtuous (Sreshtas) persons who were fed. Dharma Putra who was astounded at this happening asked the mongoose the reason for its queer act and the mongoose replied as follows:

Oh Emperor! In a nearby region there lived a old couple who spent their entire stock of wealth in gratuitous charitable acts. They lived with their son and daughter in law. One day it so happened that they had nothing to eat and their son managed to bring two fistfuls of flour. When they were just getting ready to eat their part of the flour an old hungry guest tottored in. On seeing the visitor the son offered his share of the flour to him. This was objected to by his wife who came forward to offer her share and this was followed by the old couple who wanted to offer their share first. With their arguments and counter arguments by way of offering their share to the old guest unending, all the four offered their share to the guest.

When the old guest was eating that flour some of it spilt on the floor and when I was eating it, the right side of my body came into contact with the flour by chance. Alas! The right side of my body transformed into gold. I was told that you are doing a great Yagna and came here with the desire of transforming my left side into gold too. I rolled over in the remnants of the food served here in vain. "

The pundits there thought over the matter. They told Dharma Putra that the old guest was Bhagavan, the incident narrated by mangoose was His divine play and the mangoose has narrated the incident to remind the emperor about the many things that are higher than the Ashwameda. The above incident should not however make one think that Ashwameda is insignificant.

Similar to the act of noble emperors to elevate their ancestors to higher realms, the following acts too denote the great sense of gratitude of children to their parents. 1. The act of Puru lending his youth to his father Yayathi. 2. The act of Parasurama who requested his father to revive his mother. 3. Bhishma's vow of celebacy for the sake of his father. 4. The act of redeeming the debts incurred by his grand father by Chitharanjan Das in recent times.

Another important debt owed by a son to his parents after their death is Shradham. When anyone ignores this basic duty to the ones who begot and raised him, he will incur the wrath and curse of the hungry Jivan, which lays a sin on the him and his descendants. Irrespective of the various practises obtaining in different religions to commemorate the dead ancestors, only the method of Shradham can give consummate benefit.

Besides, even if it is assumed that a dead person is reborn as a human being or something else and leading a happy life, the fruits of Shradham performed by his descendants reach the previous forms in which they existed before.

Whether it is on the earth or in some other world, holding a position of authority is a matter of good fortune. Those who discharge their duties properly in such positions of authority are elevated in subsequent births.

In historical times, countries were ruled by kings belonging to a family. In case of one such king dying childless, a wise person was elected as king by the noble class.  In Greece this system was known as oligarchy. Under this system only the noble citizens could vote. Leaders were chosen by voice vote and were called tyrants. Tyrants actually meant those who ruled justly. For example in 6 BC the post of king fell vacant in Athens. Among those who contested, one Pisistrautus got himself elected through a subterfuge. Solon, the wise, criticized Pisistrautus publicly for employing such dubious means to get elected.

Sensing danger to Solon's life, his influential friends asked Solon to leave Athens. Solon did not agree. Pisistrautus functioned as a noble leader and appointed wise people from other countries to important posts and ran the government as per scriptural ordinance. He also appointed Solon as a counsel and implemented his rules and regulations as a result of which the regime brimmed with purity and divinity.

Whether it is a political or spiritual or community or religious institution or Acharya Peetam, if someone who is incompetent and unfit becomes its leader, they will suffer untold miseries for hundreds of births. In the past, people used authority in an appropriate manner thereby gaining divine recognition. But in the present degenerate times, positions of authority are abused to become Kubera, enjoy worldly comforts and achieve wrongful objectives. 

 

Shridhara Ayyaaval

The king of one of the regimes in Andhra, whose minister passed away directed his son to step into the shoes of his father. The son who was well versed in scriptures and rooted in divinity expressed his inability to take up such an exalted post in his present frame of mind. The king did not press him further. Upon this, the Brahmin started a pilgrimage towards south with his wife. Moreover, the Bhagavan (Siva Lingam) who was seated in the box made out of bamboo on the basis of Acharam, was getting His daily worship done without fail.

Likewise he travelled through many sacred places and reached the regime of  Sozhas. Fascinated with the beauty of the place abounding in rivers and natural resources and the skyline dotted with temple towers surrounded by rich flora, the Brahmin made a decision to stay in that area.  When he continued his pilgrimage along the bank of Kaveri, he reached a village by name Thiruvisanallur. Thiruvisanallur was full of Shastric and learned pundits which prompted the Brahmin to take up his residence there. The elderly in the village readily offered a residence to the couple recognizing the Brahmin's greatness. The Brahmin thanked the villagers and lived their life resorting to Unjuvrithi (Biksha or begging).

The Brahmin,  during his pilgrimage itself, approved by Bhagavan, reached the level of Daiva Sadhu. On completion of his Sivalinga puja everyday, he visited the temple of Karkateshwara every day before noon, to have darshan of Bhagavan. Likewise during every Pradosham, he used to visit Thiruvidaimarudur during sunset and have darshan of Mahalingam. He composed hymns  on the Lord and occasionally lost body conscience while meditating on Him.

A few years rolled by. The annual death ceremony or Shrardham of the Brahmin's father was drawing near when Thiruvidaimarudur Mahalingam decided to reveal his greatness.  Having completed the arrangements for Shrardham, the Brahmin proceeded to Kaveri for his second bath. While returning he observed a Panchaman (Mahalingam) suffering from pangs of hunger. Observing his agony, the Brahmin's mind became agitated.

He could have arranged to relieve the hunger of the Panchaman in some other way. But.......... the Daiva Sadhu took the food that was cooked for the Shrardham and offered it to the Panchaman. It is not that he was unaware of a change in his mindset that impelled him to do a deed that was unapproved by scriptures. Hence, the couple took another bath and set about preparing dishes afresh for the Shrardham. 

It should be noted that if Ayyaval had not attained the state of Daiva Sadhu, Mahalingam would not have manifested as Panchaman. In general, anyone from any caste, especially a Brahmin, should not have committed the improper deed committed by the Daiva Sadhu which amounts to a blunder. But is he not a Daiva Sadhu!

The elderly persons in the village who came to know about the unorthodox deed perpetrated by the Daiva Sadhu announced his excommunication from Thiruvisanallur stipulating that he visits Kasi and take a dip in the Ganges in expiation. Also the Brahmins who were assigned to conduct the ceremony excused themselves.

As a rule, if by chance, Brahmins are unavailable for a Shrardham, they may be replaced by Dharbai or Kusa grass in order that the ceremony may be completed. However it is imperative to complete the ceremony with Brahmins in the same, ensuing Thithi. Following this rule, the Daiva Sadhu duly completed the Shrardham replacing Brahmins with Dharbai.

But it so happened, that the neighbours could hear the Shrardha Mantras from the  Brahmin's house as if priests were present there during the occasion. Those who experienced this miracle, called some of their neighbours and made them to listen. Unable to comprehend this miracle, they stared at each other in sheer wonder.

In fact, no priest was present in the Brahmin's house. The Brahmin too did not hear  any Mantras. Thus was the miracle displayed by Mahalingam. This incident shows that even if a Daiva Sadhu violated scriptures, he is not guilty thereof. However as a rule, the Daiva Sadhus who are unaware of their exalted spiritual status invariably respect and follow the scriptures.

Did I not tell you that the seniors in the village imposed a condition on Daiva Sadhu? We may think that at his elevated spiritual level the Brahmin could have ignored it. The Brahmin whose thoughts were solely occupied by Lord Siva could have taken up his residence in any other place as well. But he did not want to violate the just condition imposed on him by those, who like the Brahmin himself, followed the scriptures meticulously and on that account were persons of high moral fibre and nobility. Hence, he got up in the early morning and set out for Kasi after completing Paryeni Tharpanam and his morning rites.

When they had travelled for some time, they spotted a young woman. She intercepted them and enquired details of their journey. She introduced herself as Ganga and sent them back assuring them that she will appear in the well in their house on the day of Amavasya during the coming week. No one can escape a sense of wonder considering the fact that the innocent couple did not have an iota of doubt in what the young woman said and returned to their village. Though the persons who imposed the condition were unwilling to listen to the Daiva Sadhu, those who witnessed the miracle of listening to the Mantras on the previous day, convinced them to wait upto Amavasya.

The Amavasya Thithi also arrived. The Brahmin got up in the early morning, went to the Kaveri, completed his Anushtanam, Dhyanam etc and returned to his house before sunrise. On reaching his home, the Brahmin had darshan of his Siva Lingam and walked towards the well meditating on Ganga. Just before this, the villagers surrounded Daiva Sadhu's house one by one. On reaching the well, Daiva Sadhu prostrated and prayed to Ganga. How wonderful! Ganga started flowing in the well, started overflowing in a matter of minutes and was beginning to flood the place. The Brahmin who became a Mahan prayed to Ganga to control her anger and Ganga too responded. Everyone fell at the feet of Mahan and solicited his forgiveness.

The village elders were apprehensive that the Mahan may quit Thiruvisanallur taking cognizance of the incident and take up residence elsewhere. Hence they prostrated to him again and prayed that he continues to stay in the village. Mahan too agreed to their request with respect. However, the Mahan continued to have darshan of Mahalingam without fail on Pradosham days and on other days too of his choice. To reach Thiruvidaimarudur, one should cross two rivers, viz, Kaveri and Veerasozhan. One day when Mahan returned after having darshan of Mahalingam, it was slightly late at night when no boatman was available to take the Mahan across. When the Mahan was thus stranded, Bhagavan himself came running in the guise of a boatman and took him across. But when the Mahan wanted to thank him, he was not seen there. However, when the Mahan went to the pier the next day, he thanked the boatman who submitted with a sense of wonder that he did not take him across the previous night. This divine incident became public only through the boatman.

Mahan took darshan of Mahalingam only for a few more years. One day when the Mahan prostrated to Mahalingam, he did not get up again. He simply vanished. This may be taken as a demonstration by Mahalingar of the vedantic truth that "everything is Maya or illusion". Though we (note Sir's humility) may not be in a position to comprehend this Maya, it is enough if we understand that an Andhra Mahan by name Iyyaval was thus absorbed by Mahalingar. The devotees of Iyyaval who worshipped him, were blissfully astounded by this divine miracle.

Even today, the Mahan's Aradana is celebrated in Thiruvisanallur on the day of Karthikai Amavasya. On that auspicious day, people rise in the early morning, bathe in Kaveri, visit his house called Iyyaval Madam, take bath in the well where mother Ganga appeared and worship his image. Thiruvisainallur is situated four miles to the east of Kumbakonam and two miles to the west of Thiruvidaimarudur. Though Mahans don't show off their spiritual status, they don't display humility either. 

 

Pizhayin Vinai (Consequences of an aberration) - Sundaramoorthy Nayanar

With the permission of his parents, their son was reared by the king like a prince. A few years after his thread ceremony (Upanayanam), parents also fixed up the marriage of Sundaran.

While Sundaran Sat on the altar of wedding, an aged Brahmin by name Pithan appeared on the scene and addressed Sundaran angrily in these words : " We have an unsettled litigation. I have a bond executed on palm leaf from your grandfather to the effect that all his descendants will be my slave. Hence I forbid your marriage! ". Listening to the old man with consternation Sundaran shot back: "If you prove that the bond you have in hand is genuine, I will be your slave". Upon this, everyone went to Thiruvennai Nallur.

There the village council went into the matter and confirmed the genuineness of the palm leaf by comparing the hand writing on it with a few other specimens available. However the village council requested Pithan to take them to his house in Thiruvennai Nallur. Pithan took them to the Sivan temple there and disappeared into it!

An incorporeal voice narrated to Sundaran his past history and the purpose of his birth on earth. It also instructed Sundaran to undertake a pilgrimage to Sivan temples and compose songs on the presiding deities therein. Sundara who became extremely pleased composed his very first verse starting with the words: "Pitha, Pirai Soodi " at Tiruvennai Nallur.

When Sundara in the course of his pilgrimage neared Tiruvarur, the priests of the Sivan temple there, on instructions from the presiding deity Thyagesa, invited Sundara into the temple and also requested him to take up his residence in Tiruvarur. Sundara who had the looks of a prince right from his young age, had in him both Manmadan (the god of love) and Kuberan (the god of wealth).

Sundara visited the temple daily and chanced to meet a maiden there by name Paravayar. The two fell in love with each other instantaneously. Thyagesa petitioned by Sundara also facilitated their affair. Sundara took up his residence permanently there and continued  his pilgrimage and composed songs on deities in different temples with Tiruvarur as his centre. In general Sundara treated Lord Shiva as his friend and approached Him casually for his personal needs.

Once it rained paddy as requested by Sundara. In a Kshetra, the bricks he used as pillow turned into gold. Once Sundara took 12000 gold coins from Lord Siva in Vridhachalam, dropped them in Manimuktha river and retrieved them from the temple tank of Kamalalaya in Tiruvarur. On occasions he has composed songs on deities to grant the wishes and also redress the grievances of devotees.

Once Sundara on his pilgrimage reached Tiruvotriyur. There a woman devotee named Sangiliyar dedicated her life to Lord Siva. One day Sundara saw her, fell in love with her and requested the Lord to intervene. Siva obliged Sundara by appearing in the dream of Sangiliyar and instructed her to fulfill the wish of Sundara. But Sangiliyar who knew the history of Sundara told the Lord that she will marry Sundara provided he gives his word of honour in the Lord's sacrosanctum that he won't leave Tiruvotriyur. 

When the Lord informed this condition to Sundara, he requested Siva to reside under the tree of Magizham in the temple complex during the occasion.  Siva agreed but informed Sangiliyar about Sundara's subterfuge and asked her to tell Sundara to give the word on not leaving Tiruvotriyur under the Magizham tree. On the horns of a dilemma, Sundara was constrained to give the assurance under the Magizham tree in the presence of Siva. Both of them lived happily in Tiruvotriyur thereafter.

Many months rolled by. Memories of Tiruvarur started haunting Sundara. He became wistful remembering Paravayar dancing at the sacrosanctum of Thyagesa and he has been away from her for a long time. With such thoughts getting intense, Sundara left Tiruvotriyur one fine morning without informing Sangiliyar. Alas! Both his eyes lost their vision before he crossed a few miles. He groped his way to Vadamullaivayil and prayed for restoration of eye sight. But Lord Masillamanishwara was not willing to absolve Sundara so easily! Hence he visited more temples next to one another reiterating his prayer for relief before coming to Tiruvenpakkam. There Siva gave him a walking stick but did not restore his eye sight.

When Sundara reached Kanchi, Lord Ekambareshwara granted vision for one eye but also bestowed Veppu Noi (a kind of fever that affects the body with burning sensation) on him.  Sundara once again prayed in several temples for relief from Veppu Noi but Siva did not give him relief till he reached Sozha Nadu. Finally when Sundara praised the Lord of Thiruvavaduthurai, Siva ordered him to come to Thirithuruthi. There Sundara was given relief from Veppu Noi. At long last, when Sundara reached Tiruvarur, Thyagesa granted him sight in the second eye as well.

Paravayar who was aware of Sundara's activities eversince he left her, forbade him to enter their  house. Shocked at this, Sundara petitioned Thyagesa to placate Paravayar and Siva obliged by visiting Paravayar with his peraphernalia and instructed her to take Sundara back into their house. Paravayar apologised to Siva for her mistake and accorded a grand reception to Sundara the next morning. Finally Sundara reached Parameshwara traveling on the white elephant. Paravayar and Sangiliyar reached Parvathi Devi.

As I have explained in many places, Sundara was not a Mahan who was devoted to God to the exclusion of all other worldly attachments. However, though he was not like Adishankara,who was an Avathara Mahan,  who descended to the earth to rejuvenate divine religion, Sundaramurthi should also be considered an Avathara Mahan since he descended from Kailasam. Many devotees who meditated on Sundara became Daiva Sadhus in due course.

Parameshwara who gave life to his reflection in mirror, appointed him to look after works related to maintenance of his Nandavanam. He was Alalasundaram. One day two servant maids of Parvathi Devi who came to Nandavanam to pluck flowers fell for the looks of Sundara who reciprocated their sentiments. In the world of Kailasam, such emotions (aberration or Pizhai ) are not allowed as a rule. So all the three, who were in the service of Siva and Parvathi, had to accept the consequences in the form of a birth in the world. As far as Sundara is concerned though he was considered equivalent to Siva, he had to go through the twin consequences of losing eye sight as well as suffering from Veppu Noi for violating his solemn pledge to Sangiliyar.

Since Shiva has said "Sundara is my friend"and "Sundara and I are one and the same", Sundara should also be considered a God. When I think of  the "consequence of aberration " that Sundara had to go through, I am reminded of Appollo's words "that to avoid the determination of destiny is impossible even for a divinity" which were uttered by Appollo in his explanation to Croesus who lost his country in a war that was prosecuted by him after consulting Appollo's famous oracle at Delphi. However there are exemptions to this rule demonstrated in divine miracles from time immemorial. They depend on the whims of Gods. Moreover we must remember that Thuravis (Thannayum Thuranda Thuravi - Sir was functioning at this level as He Himself confided to me) have the power to alter anyone's destiny.