The book under review extensively delineates in Tamil Adi Sankara's Sri Subrahmanya Bhujangam . Although Sankara treats the empirical world as illusory and propounds nirguna Brahman as the only Supreme Reality, he does not discount the pragmatic value of empirical reality. By the same token, Sankara does not deny a place for devotion, despite the fact that he swore by Brahmajnana — namely, the realisation of the principle, “I am Brahman” — as the means to liberation of the soul from the shackles of the material world. To him, devotion is an important prelude to that realisation.
The poem, Subrahmanya Bhujangam , derives the latter part of the title from the metre in which it is composed; bhujanga — prayaata, refers to the movement of a serpent, and the verses in it are structured to resemble that movement. Translating such a work without tilting the original metre is indeed a challenge, and Ramanthan Palaniappan has ventured to do so. He has described in Tamil the posture of Lord Subrahmanya from head to foot as intuited by Adi Sankara when he visited Tiruchendur, historically known as Jayantipura.
The legend has it that Sankara, who was going through a phase of ill health due to the nefarious designs of a vanquished rival, visited the Tiruchendur temple at the behest of the Lord of Tirukokarnam. On seeing a serpent worshipping the deity there, he got inspired. And the outcome was this devotional outpouring and Sankara getting cured of his physical ailments. Just as the evil forces were annihilated by the Lord in this holy spot, all the trials and tribulations would vanish in a trice once people worshipped the presiding deity here.
By way of preparing the ground, the author speaks of the grandeur of Sankara's work, the reason why it needs a translation, and the structure as well as the composition of the text. Apart from defining mukti , he gives a historical account of the origin and growth of the Muruga cult, not just in India but abroad, and a brief biographical write-up on Adi Sankara. The role of the Nagarathar community in fostering Muruga worship is also explained. Ahead of the translated version of the poem, the author provides a transliteration of the Sanskrit text. His deep knowledge and scholarship come across from the way he has translated the verses and in the commentaries, explanatory notes, and parallel citations from other devotional works and philosophical treatises.
Other useful features include an exhaustive bibliography, a descriptive account of the Tiruchendur temple, supported by colourful photographs, and a collection of songs rendered in praise of the presiding deity. In short, what is on offer is verily a treasure trove for the votaries of the Kaumara (or Muruga) cult.
