Deivathin Kural # 13 (of Vol 2 ) of 20 June 2007

Om Namah Sivaya.Deivathin Kural # 13 (of Vol 2 ) of 20 June 2007.1. These e-mails, are chapter wise translations of the lectures given by, Sri Chandra Sekharendra Swamigal, of Kanchi Kamakoti Peetam. Every day, after the daily Puja, He used to talk, on various aspects concerning Hinduism. These are published, in Tamil, by Vanady Padippagam, T.Nagar, Chennai, as Deivathin Kural, in seven volumes of a thousand pages each. To-day's talk is titled, 'Veru Veru Aavadu Eppadi ?' that is, 'How Does One Become Many ?', in pages 99 to 101, of Deivathin Kural, Volume 2. (Unless otherwise specified, 'He' herein includes 'She'.)2. (Correction. In the previous e-mail, Deivathin Kural # 12 ( of Vol 2 ) of 18 June 2007, for 'in pages 81 to 90' read, 'in pages 91 to 98'; and not as typed.)3. People of other beliefs ask Adwaitins, with a 'tongue - in - cheek' attitude, "You say, 'Aham Brhmaasmi', 'Sivoham', by which you claim to be Brhmam and Sivam, but you very much look like some thing else ! Will you please explain this apparent contradiction ?" Though everything is Brhmam, they all seem to be so many seperate things, people and life forms. The Adwaitin has to give an answer to this question. In Adwaita Sastras, there are two types of answers available for this question !4. If God has to become 'us', there are two types. One: When the Sun is bright, if you wet your hands and shake it vigorously, causing say a thousand drops to scatter; you will see a thousand suns, i.e., a sun in every drop. One sun becomes a thousand, thus ! The size is adjusted to suit the thing in which the sun's rays are reflected. Similarly, one Brhmam or 'Arivu', i.e., knowledge-awareness , is shining in many life forms and creates a sense of variety. In reality, it is One Knowledge-Awareness -Bliss. This arguement is called, 'bimba-pratibimba- vadam'.5. If you erase all the drops of water, there will be no reflections. It is in our minds, that so many reflections occur creating the sense of variety. They will go. The sun will still stand alone and shine, in its effulgent glory, as always. When the generator moves in the power house, electricity is created which becomes light in the bulbs. If the generator stops, electricity stops, light fails. If the mind stops its vascillations, mind stops. reflections stop. These bits and pieces of 'Arivu' will be seen to be One Real Sun !6. Another question arises, when we compare Paramatma with the Sun and Jeevatma with the drops of water reflecting the Sun's rays, looking like so many Suns ! 'Those drops of water, say are dried and evaporated. Did they become the Sun ?' In answer, is another logic given by the Adwaita Sastras, known as 'avachchinna vadam'. There is water in the well. We are dropping a pot tied to a rope in the well, to fetch water. The pot is submerging while getting filled with water. There is no difference between the water in the well and water in the pot but seems different, from the time of being drawn from the well and as long as it is in the pot !7. One Sky is everywhere. It has accommodated the entire universe in itself. This sky everywhere is called 'Mahakasam'. If you keep a number of 'ghatam' or pot, they also contain the sky inside them. It is called, 'Ghatakasam' . If the pot breaks, 'ghatakasam' does not break. What was seen as a seperate 'ghatakasam' , becomes one with the akasam. On breaking of the pot, Ghatakasam, became, Mahakasam ! Depending on the size and shape of the pot, differences happen. Exactly similarly, one Paramatma, seems different as per the different minds. Depending on the bigness or smallness of the utencil, the content is big or small. Break the pot or utencil and the differences disappear. Similarly, it is the mind reponsible for differences. Mind goes and differences go. This is 'Avachchinna Vadam'. 8. If the Sun is seen in a drop of water, it does not mean that a new small Sun has come in to being. Nobody caught hold of another 'Akasam' in the pot, in place of the Mahakasam ! The water in the pot was in no way different to the water in the well. So, Jeevatma, was, is and will be the same as Paramatma. He, the Jeevatma, seems different only till our ignorance persists. Like the reflection of the Sun; like the 'Mahakasam' in a small Pot; like the well water in a small utencil; it is the one being-awareness- bliss or Sat-Chit-Anandam, that is immanent in every iota of existance. What we call as Brhmam and Sivam, is all the same. We say, 'sivoham' and 'aham brhmaasmi', to remind ourselves of the 'unity in all this seeming diversity' !Sambhomahadeva.


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