DEIVATHIN KURAL # 87 (Vol # 6) Dated 22 Nov 2012
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 middle of page No 589 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
21. 'Jivan Muktan' is a term that should be
understood clearly to mean, a person who has realized his Self or has had the
Adwaita Anubhava, and continues to be alive. He may have come to have that experience
after some effort, may be suddenly or gradually. Between the time when he was yet unrealized
and the time when he was fully realized some years might have passed. Now we are mainly discussing about how such a
Gnaani would be interacting with God, other devotees and the general public? He would not just be demonstrating his
devotion for God, but be genuinely in a state of, 'Love to Love You God!' He will be constantly in awe of that God who
remaining the one non-dual principle plays so many beautiful interesting dramas
of duality and variegated multiplicity.
Though there are much avoidable incidents and situations seemingly in it,
there is also so much variety, beauty, surprise, love and compassion. The Gnaani can never finish appreciating and
cherishing it and sincerely loving it.
Whole heartedly he loves that ultimate power, repeatedly prostrating to
it, that his devotion now knows no bounds.
Suka AachaaryaaL has said in Srimad Bhagawatam (I.7.10) that, "The
sages who revel in the Aatma, despite rid of all attachments are devoted to God
without any reason, logic, purpose or expectations!" "If the devotee who is not yet realized,
is interested in his own ennoblement to Mukti, having attained to Gnaana, while
still in the body, living in the world, without any quid-pro-quo is devoted
because he loves to be a devotee", he says paying a tribute to him.
22. PeriyavaaL again talks as though AmbaaL is
talking. "Like that while in a
state of Gnaana, I am the one who has given him a sense of devotion. Similarly, when your turn comes, from a state
of devotion, I shall give you Gnaana. So
why do you cry now? You have come to me
calling me as your Mother, isn't it?
Then leave it to me to do the needful as and when required. I put you in fetters and I will release you
to be free of all binding ties. Don't
cry for release again. Put it firmly in
your mind that I am here to take care of you.
When everything is Me only, simply take it that you do not have to be
released from anything."
23. "Those who are doing research and
analysis on Gnaana Marga – may say that only when our sight is cleansed of
duality, we will get the peace of unity.
Let them say whatever! If you are
not capable of such sight, do not cry about it.
My dear Sir, do not feel bad about it!
Come in the path of 'Universal Unconditional Love'. Look at the variety with the clarity that it
is all Me only. With Love towards me,
embrace the whole world of all species and types. I will also, in my Love grant you the best of
all experiences by simply lifting you from humdrum monotony of existence to the
highest of knowledge and awareness."
Thus, in the path of devotion itself, AmbaaL will grant us the wholesome
experience by her compassion. Here, by
AmbaaL I mean, Paramaatma and our own favourite whichever God! Such a Parabrhma Shakti can and will dupe us
in the Maya of delusion; as SaguNa Brhmam in the Path of Devotion grant us
Anugraha; in the Path of Gnaana as NirguNa Brhmam give us Moksham; through
devotion also fetch us to Gnaana!
24. Now after all this discussion what occurs to
me is that, there may be those who may ask as to whether a person who writes on
Gnaana ever come to write a devotional song; but I would say the exact
opposite! My contention is that if
someone has written a book on Gnaana, he must have written a lot on devotion
before that. Then only he can be
considered as an AachaaryaaL. He who had
obtained Adwaita Saakshaatkaara, despite that, thinking of the people of the
world, when he writes books on Gnaana for their sake; it means that he had
accepted the duality of the world and has wished to be of assistance in reforming
and ennobling that world. The one instructing these people who are so
tied up in the fetters of delusion, has also to teach them about the power that
creates all this Maya and teach them as to how to be devoted to that power in
being, isn't it? Because of the love he
has for the world, he cannot help teaching them as to how they have to be
beholden to the power that creates and sustains them. Any improvement of their lot has to be
dependent on the Grace of that power, known as "दया
read as 'daya moola tatvam', which means 'compassion as the essential root
principle. Here one may recollect Appar
SwamigaL's padigam starting with these very words, "தயா மூல தன்மம் என்னும் தத்துவம்". Though a Gnaani has no personal axes to grind, once he is
involved in ameliorating the condition of the people of the world, knowing
fully well that there is a power beyond all of us, it is but natural to be
respectful, humble and beholden towards that power! So, devotion in a Gnaani is a natural
corollary rather than a contradiction in terms!
giving Upadesa to people on Gnaana', is also an event in our vision only. He has no sense of 'doer-ship' or
authorship. His 'I' is erased forever. So, if he can write on Gnaana, he can also
write on devotion. He is already
available as an excellent example and model worthy of emulation. So, for the
sake of encouraging people at large, when God makes use of a Gnaani for giving
Gnaana Upadesa to people, could also use him for spreading devotion in people's
minds. In fact, Easwara makes use of a
Gnaani to work for the benefit of the general public, till his 'Praarabdam' is
worked out. But, is benefitting the
general public done through lectures on the subject of Gnaana alone, is
it? The moment you mention 'Gnaana
Marga' as the subject of the talk to-day, majority of the public will avoid being
seen anywhere near! That is why the
public is better benefitted by activities related to devotion such as, conduct
of discourses, celebrations, visit to temples, reading of devotional literature
individually or collectively, singing of Bhajans and Keertans, visit to
temples, visit to holy places known as 'Kshetra AadaNam, installation of
Yantras, conduct of individual or collective Pujas and such activities. There is another concept that a Gnaani does
not have any Praarabdam as all his past has been cancelled out. Then they ask the question as to how and why does
he do many of his activities as advising, consulting, lecturing and
worshipping? The answer can only be that
it is all part of Easwara Sankalpa, God's scheme of things beyond the normal
ken. In it is included all his
26. Having said
all this, there is nothing that we can pin-point as the only way that a Gnaani
behaves. Whatever we may say in trying
to define as to how the Gnaani functions, the fact remains that either only he
will be able to say or he also does not know.
So, all these questions as to whether he will support the Gnaana Marga or
enlarge the path of devotion have no meaning.
He may do anything or may not do anything. It could be work through inaction and speech
through silence or entirely the other way around! So, the best definition of a Gnaani is that
he is indefinable.
27. Then our
AachaaryaaL is an Avatara of Easwara.
For him there is no 'poorva karma', a past with Karma Vinai to be
accounted for! All Avatara come about
for the benefit and uplift of the world at large. The moment he takes an Avatara, it means that
he is different from world, at least in his vision. To bring the people of the world a little
closer to himself and absorb them unto himself is the purpose of his
Avatara. Such action can only be done by
the gradual process of Swadharma Karma, Bhakti and then Gnaana ending in
Adwaita Anubhava; as otherwise the only alternative is Pralaya. So, an Avatara Purusha has to develop all
this by preaching and demonstrating by his own actions. All such earlier Avataras have done these
things such as, living as a role-model, nourishing Vedic Swadharma Aachaaraas
and devotional procedures. So there is nothing contradictory in his visit
to temple towns, installing of Yantras and working out the operational drills
in the temples aka Upaasana Krama or writing poems on devotion, slokas, stotras
and prakaraNa Granthas.
'கவிதை பிறந்த கதை' – 'How the Poem Came into Being
having taken birth on earth as an Avatara, like other human beings visiting
every important temple towns, composing and singing devotional songs,
participating in debates with people who had opposing views, landed in Kailās and had the darsan of Pãrvati & Parameswarã. ÃchãryãL was an Avatãra of this very couple. Sri Rama met another Avatãra of Vishnu by
name Parasurama and fought with him! Sri
Krishna during his sojourn on earth had yet another Avatãra of Vishnu, as his brother
Balarama. Here our ÃchãryãL as an Avatãra of Pãrvati & Parameswarã had their darsan.
At that time Easwara gave him five idols of Shiv-Ling and a palm-leaf
manuscript known as 'சுவடி' read as 'suvadi' in Tamil. In that palm-leaf manuscript there were 100
Slokas about AmbãL Pãrvati that was a composition of Parameswarã himself! There
is another version as per which as Lalitha Sahasranãmam is said to have been the
work of 'Vasinyãdi Vãkdevatãs', these 100 slokas are also the compositions of
the same Vãkdevatãs. But, it is more appealing
to think of Siva himself composing them as a devotee of AmbãL Pãrvati.
29. The five
idols of Shiv-Ling are meant to emblematize Siva himself. They are meant to symbolize the formless form
of Siva without eyes, ears, and other limbs.
'அரு' ('aru') in Tamil is without form and 'உரு' ('uru') is with form.
There is a third variety known as 'அருஉரு' to mean the 'formless form'! The Shiv-Lings are that. The slokas are the Mantra Swaroopa of AmbãL, which is again an esoteric and symbolic
description of the 'formless form' of hers.
So, as the Shiv-Lings were given by Siva, it seems more appropriate if the
Stotras written about her were handed over to our ÃchãryãL by AmbãL herself.
Anyhow the giver, receiver and the stuff that was handed over were all
one and same thing and so, there is a clear mixing of the principles of
Adwaitam and Dwaitam.
30. One of these
five Lingams known as Yoga Lingam is kept for daily pooja in the Sankara Mata
of Kaamakoti Peetam at Kanchipuram. Out of the balance four, Mukti Lingam is in Kedarinath;
Vara Lingam is in Neelakanta Kshetram in Nepal; Moksha Lingam is at Chidambaram
and Bhoga Lingam is at the Sankara Mata, Sarada Peetam, at Sringeri. These were all installed by Sankara ÃchãryãL at various times later.
Having received the five Lingams and the Palm-Leaf manuscript of 100
slokas, our ÃchãryãL set out from Kailās to spread the worship of Pãrvati & Parameswarã in the world. At
the outer gates of Kailās, there was Nandikeswara who happened to notice the
Palm-Leaf Manuscript in the hands of our ÃchãryãL. There is a
proverb in Tamil to the effect that, "சுவாமி வரம் கொடுத்தாலும் பூசாரி வரம் கொடுக்கவில்லை", meaning that 'Even though God granted the boon, the
priest did not'! He snatched at the
Palm-Leaf Manuscript in the hands of our ÃchãryãL. Our ÃchãryãL somehow managed to extricate himself and get out.
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