DEIVATHIN KURAL # 85 (Vol # 6) Dated 18 Nov 2012
DEIVATHIN KURAL # 85 (Vol # 6) Dated 18 Nov 2012
(These
e-mails are translations of talks given by PeriyavaaL of Kanchi Kaamakoti
Peetam, over a period of some 60 years while he was the pontiff in the earlier
part of the last century. These have been published by Vanadi Padippagam, Chennai,
in seven volumes of a thousand pages each as Deivathin Kural. Today we are
going ahead from the page No 577 of Volume 6 of the Tamil original. The readers
may note that herein ‘man/he’ includes ‘woman/she’ too mostly. These e-mails
are all available at http://Advaitham.blogspot.com
updated constantly)
SOUNDARYA
LAHARI – WAVES OF BEAUTY
Our
AachaaryaaL – An Avatara Purusha
1. Aadi Sankara Bhagawat PaadaaL, whom we
reverently refer to as ‘Our AachaaryaaL’, is truly an Avatara of
Parameswara. The God, who sits silently
sans actions as DakshiNa Murthy keeping his Chit / Gnaana Shakti under control
deep inside, is the one who came down on earth as an Avatara Purusha. As much as he was silent as a Mouni, he
spoke, defeated opponents in debates, argued his points like a lawyer in the
courts of people's minds and wrote poems of slokas and stotras in praise of
various deities, authored Bhashyam-s and PrakaraNa Granthams for the sake of
future generations of Gurus, Sishyas, devotees and yet to be philosophers! As much as he was inactive without any 'to
do' work sitting under a banyan tree immobile, he walked his way across the
length and breadth of this country from Rameswaram in the South to Himalayas in
the North and from Dwaraka in the West to Puri in the East and that too three
times; in days when there were no Rail or Road networks, in his short life span
of three decades and two only!
2. Brhmam with no work is Siva and active
power behind him is the Shakti. It is
the dynamic power of Chit Shakti that moves the whole universe. If AachaaryaaL did so much in his short life
time of 32 years, the Chit Shakti who was dormant inside when he was DakshiNa
Murthy, became evident in his Avatara as our AachaaryaaL. As she the Chit Shakti had manifested – we
say that she is 'aavirbhaavita' – 'आविर्भाविता'
– 'ஆவிர்ப்பவித்து விட்டாள்'. Thus our AachaaryaaL should be considered as
a joint incarnation of AmbaaL and Easwara.
As we say that 'மாதா பிதா குரு தெய்வம்', to mean Mother, Father and Teacher are to be revered as
Gods, here the Mother and Father of the whole of Existence, manifested as our
AachaaryaaL our Guru.
3. As AmbaaL
was dormant in the inactive and immobile DakshiNa Murthy, though our
AachaaryaaL had a very active and ebullient life full of packed engagements
throughout his life, he remained inwardly calm, cool and most peaceful. He established the unshakeable point of view
of Adwaita Siddhaantam that, "Without any Kaarya or Karma to remain as the
Self is the Brhmam and so is the true state of the Jiva too" and
epitomised the point of view by practically remaining all the time in
Brhma-Aatma-Anubhava internally.
4. Thus though
inwardly being the very Brhmam, as he had taken an Avatara as a human being, he
did many things as a human being. If you
are playing a part of a character in the drama on stage, you should not show
off your reality but enact that role only.
Even if you are a very rich man, playing the part of a beggar you must
wear torn clothes only. Playing any such
part, inwardly of course you would know that you are not the part that you
play. That is why we have such names as,
'maya maanusha', 'leela maanush', and 'kapata naataka vesha', for Sri Krishna. Sri Rama was an Avatara of Maha Vishnu. When Ravana duped and spirited Sita away, he
felt sorrowful like any human being would have been under similar
circumstances. When in the battle ground
Laxmana, his younger brother swooned, Sri Rama literally cried inconsolably.
5. If you ask
as to why should Avataras do like this, their very coming down on earth is to show
ideally as to how a human should behave under various conditions. Their very purpose of being an Avatara is to
depict how much a man within his limitations, can raise himself gradually. Instead of violently going against nature, it
is their job to demonstrate how much one can progress. Avataras play act as human beings with the
purpose of motivating and encouraging the common man. Like that our AachaaryaaL also enacted the
part of a common man. His purpose was to
show as to how man could raise himself to such high levels of existence when
the world is erased from one's consideration, the mind is annulled and the man
stands alone as, all in all, as the Adwaita Brhmam without a second and sans
duality. He came amongst us to show the
way for that stage of Adwaita Anubhava.
From a natural stage of accepting human limitations and weaknesses, accepting
the world and all animate and inanimate things in it as real; how progressively
we could reach a level of comprehension wherein, all this is seen to be unreal
and you hit the nail on its head as though, you come to the clarity that all
this is the creation of Maya and the reality behind all this is the one and
only one! He has laid out a royal
pathway to such understanding and cognizant clarity!
6. There is a
driving force which runs the world. Not
only just our world the earth, but that force drives the whole universe,
keeping the millions of galaxies in their allotted slots so to say. As there is nothing other than the Brhmam,
that driving force should also be part and parcel of the Brhmam only. So those who are not able to concentrate
their minds on the incomprehensible NirguNa Brhmam, turn their minds towards
this power of the Brhmam, then one is able to get the awareness of the Aatma in
one's own Self. The active SaguNa Brhmam
itself also sanctions the Gnaana of the Ultimate. So our AachaaryaaL kept this Bhakti Marga as
a prelude to the Gnaana Marga, nurtured it and expanded it. For this purpose only, he established or
regrouped the already existing Shan Mada – as the Six Religions of Ganapathyam,
Saivam, Saaktam, Koumaaram, Vaishnavam and Souram, which were worshipping of Ganapathy,
Siva, Shakti, Kumara, Vishnu and the Sun God.
Procedurally he evolved and strengthened the devotional methods for
worshipping these Gods.
7. He
copiously wrote many beautiful devotional poems for each one of these Gods including
for various versions of those Gods. For
example if you take Vishnu, he has written, 'Haristuti:, Shatpadi, Sri Vishnu
Bhujanga Prayaata Stotram, Sri Vishnu Padaadi Keshaanta Stotram, Bhagawan
Maanasa Pooja, Paandurangaashtakam, Jgannaathaashtakam, Srimad Achyutaashtakam,
Krishnaashtakam, Achyutaashtakam, Govindaashtakam,
Moha Mudgara: aka Bhaja Govindam, Laxmi Nrusimha Pancha Ratnam, Laxmi Nrusimha
Karuna Rasa Stotram, Sri Rama Bhujanga
Prayaata Stotram and Hanumat Pancharatnam.
And that is only the tip of the iceberg of a whole lot of slokas he has
written in the Devotional Path of Bhakti Marga.
Then not leaving any nook and corner of this country uncovered, he has
visited all the temple towns and sacred rivers and installed various divine Yantras
there! (Yantras are divine designs
etched on metal plates and installed in various temples for regular devotional
procedures meant for their veneration.)
Then wherever he visited, he also organised the set procedures for daily
and periodical conduct of systematic worship as 'Aalaya Pooja Paddati'.
Apex of AachaaryaaL's Devotional Poetry: Soundarya Lahari
8. Out of the many
devotional songs our AachaaryaaL has written Soundarya Lahari is tops. All those who know about our AachaaryaaL,
whatever else they may know about him or not know about him, they would certainly
be aware, that he has authored the Soundarya Lahari. They may not be aware that he wrote the Brhma
Sutra Bhashyam or that his Avatara was especially meant for establishing the primacy
of Adwaita line of philosophy. But, they
would know that he wrote Soundarya Lahari.
Just a mention of his name and people think of Soundarya Lahari and Baja
Govindam songs. Not only as a
contribution for devotional poetry and music, Soundarya Lahari as a literary
master piece, clearly brings out our AachaaryaaL's super eloquence and refined poetical
abilities.
9. Even the poetical
metre in which he has composed that piece Soundarya Lahari is very appropriately
known as 'SikhariNi', which means the 'Peak'!
It is one of the Metres with 17 Aksharas, the other one being 'Mandaakraanta',
in which Kalidasa has written his Master Piece 'Megha Sandesa', full of
literary merit. Mandaakraanta is the
metre in which it is made up of 4, 6 and 7 Aksharas, whereas in SikhariNi they
are made up of 6 and 11. Masters in Music
and Dance will confirm to the fact that among musical metres, instead of simple
single beats or double, a mix of single and double beats can be fast or slow as
required, with greater or shorter pauses.
Similarly in poetry also when words are mixed and separated, singular
with double enhances the beauty. Thus
the poem Soundarya Lahari is praised for literary form and content as well as a
supreme expression of devotional poetry mainly.
Gnaanam and Bhakti
10. Nowadays,
various schools of thoughts in religions are looked at as different
philosophies like water-tight compartments.
So, people raise questions such as, "Would the AachaaryaaL who
advocated the Adwaita Gnaana, have done so much to develop the Bhakti Marga? These are all concocted stories that devotional
songs written by many others have been credited against his name. He could not have visited so many temples
either and installed so many Yantras as claimed. This is all pure fiction!" But the fact remains that our AachaaryaaL is
not the type to look at religion as so many chapters in a book of
Philosophy. His concern was starting
from the common man of the proletariat to highly erudite scholars; covering
people of all Varnas such as Kshatriyas, Brahmins, Vaishyas and Sudras; people
of all Ashrams from the Brhmachari to Sanyaasi, Teachers and Gurus including
all students and Sishyas. So he was
interested in cajoling, encouraging and motivating each to move forward from
wherever he was, bit by bit. So he was
equally interested in making the common man a better human being; in making the
Karma Margi to become Karma Yogi; making those fairly advanced to become
aspirers and taught the aspirant as to what to aspire for and as to how to
reach the highest pinnacles of devotion; and then instead of only aspiring for
Dharma, Artha and Kaama, as to how to reach for Moksha. So, his instructions included those for the
common man and the far advanced Saadhak and the Gurus. If his PrakaraNa Granthas were totally on
Adwaita Upadesa, he did quite a bit for people to progress as per their
Swadharma in Karma and Bhakti. So to
install temples, install Yantras in existing temples and streamlining their
procedures; were all part of a wholesome and holistic approach. People who talk about multi-tasking should
learn a few lessons from his life as to how go about their job, instead of
sowing the seeds of discard and spreading canards about him and his work!
11. Their
argument goes on the line that, "Gnaani is one who considers all as
one. Only when there are two separate
things as a devotee as Bhakta and his object of devotion as God, can there be
Bhakti. So Bhakti is part of duality and
not Adwaitam". The arguers cannot
claim that they have the Adwaita Gnaanam, isn't it? Neither are they advanced enough in their
Bhakti either. Look at how the real
Gnaanis were. Take Suka Brhmam,
Madusudana Saraswathi, Sadasiva BrhmendraaL, Ramakrishna Paramahamsa and
recently Ramana Maharishi. They were all
far advanced as Gnaanis in absolute Adwaitam, while being simultaneously ardent
devotees who have sung many poems of devotion for posterity to read and
benefit. On the other side take the case
of MaNikka Vaasagar, Nammaazhvaar, AruNagiri Naatha, Thaayum Aanavar and such;
who were melting in devotion while being clearly experienced in Adwaita Anubhuti,
as seen in flashes in their poems!
(To be continued)
Sambhomahadeva.
Labels: posted by Lt Col KTSV Sarma
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