DEIVATHIN KURAL # 100 (Vol # 6) Dated 18 Dec 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 the page No 680 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
Lahari – the flow of beauty – instead of being available only for those who are
having her darsan face to face, by ÃchãryãL's description, is available to all and sundry who
happen to read or hear his composition.
But her 'Shakti Lahari' of Chidãnanda is experienced only by some rare lucky individuals,
as mentioned earlier "कतिचन
remain abstruse and beyond our comprehension, her beauty of form as described
in Soundarya Lahari does give us all the bliss and Moksham too, isn't it? That Soundarya Roopa darsan itself is capable
of giving us the supreme happiness up to Moksham, isn't it? So let us be satisfied within our ability to
comprehend and understand what our ÃchãryãL has written!
162. There is much to be talked about the
similarities and variations between Adwaitam and Sri Vidya Sãstrã. The oneness is in total identity in the end
of Sãdhana. That the Jiva becomes one with the Brhmam at
the end of his efforts is equally maintained to be true both by Adwaita Sãstrã
known as Brhma Vidya and Sãkta Sãstrã known as Sri Vidya. Though they are identical in the end stages,
while talking about creation, they have some differences. Brhma Vidya talks about 'Vivarta Vãdam'
and Sri Vidya talks about 'Ãbhãsa
Vãdam'. This word 'Vivarta' means apparent or
illusory. In the dim light of the
evening, a rope seems to be a snake.
There are not two different things there. The truth of the rope seems like the lie of a
snake! Thus the true Brhmam seems like
the false creation – world of Jiva and Jagat.
This is the view of Adwaitam. 'Ãbhãsa'
of Sri Vidya of Sãktam
talks about the reflected image. The
Sun's rays getting reflected in water for example is 'Ãbhãsa'. Thus the indivisible Chit Shakti gets
reflected within limitation and is seen to be the variegated world of
multiplicity! This is the opinion of Sãkta
philosophy. Without the Sun there can be
no reflected light and so, that is seen as this. So, inwardly their point of view is also
Adwaitam only. But on the outside, the
Sun is different and the reflected light is different. To that extent there is a truth in the
reflection also, isn't it? That is known
as the 'pratibhasika satyam' or 'reflected truth'! To some limited extent, there is an element
of truthfulness to Jiva and Jagat, as per Sãktam. Like
Adwaitam they do not call it a 'mithya' that is the Sanskrit word meaning a
163. Without accommodating questions as to why and
how was this illusion and delusion of Maya created, Adwaitam just sets aside
the whole of creation as unreal. While Sãktam
holds the view that Chit Shakti itself, for purposes of play or Leela dances
around creating so many varieties of reflections like in a kaleidoscope! So, as per Sãktam,
it is possible to make use of the things of the world as discerned by our
sensory tools of the body and move over to the real, eternal and truth of
Brhmam. That unity and integration is
what we are concerned with. Whatever Sãdhana
that we can do is also for that only.
The questions about the genesis such as, how did we come into being, how
was the world created and such are irrelevant and not worthy of investigation
and analysis. There is no gain by its
being 'Vivartha' and so also there is no loss if it is 'Ãbhãsa'. So there, we need not give too much
importance to their differences on this score between Adwaitam and Sãktam. Since they are amicable on what the Sãdhak
has yet to do and the end stage to be reached, we will take that only. Let those who are courageous set aside all
things as myth and Maya and proceed on the Gnãna
Marga. We are children who play with the
dolls. We will play with Amma also. She will give what is to be given at the
right time and absorb us unto her Self for us to become one with her!
164. I told you some basic things about the points
of commonality and differences between Sãktam
and Adwaitam. This much is good
enough. If we go too much in to the
differences it will lead to avoidable mental gymnastics and verbal wrestling
with each other on intricate and abstruse principles and viewpoints
hypothetically understood or misinterpreted!
Now, we are mainly concerned with how to invest our minds on the
beautiful form of our Mother with love and devotion. That is why we have taken up 'Soundarya
Lahari' as the subject. In it I have
touched upon viewpoints of Siddhãntam
only to the extent that they were unavoidable!
165. In short, what is needed to be known is like
this – that which is mentioned in Adwaitam as the basis of all existence but
without any form or action; is what is said to be 'Sivam' in Sãktam. "Though Nishkriya, Nirãkãra
and NirguNa, Brhmam is 'chinmaya' and 'gnãnamaya'
as permeated fully by such awareness and knowledge", says Adwaita Vedãnta. In Sãkta
Siddhãntam, in place of Chit, Shakti is mentioned. Shakti is not only 'gnãnamaya'
she is also the very form of all Power and so is named as Shakti! Adwaita Brhmam is peaceful truth abiding
within itself. In Sãktam
the peaceful Sivam contains within itself the universal power and energy for
all the worlds' creation, maintenance and reabsorption, exhibiting omniscience
as well all omnipotence, as so many Dwaita Leelas! In Adwaitam as indicated by its very name,
there can be nothing other than itself.
If there is anything seen as the other, it is all only appearances of
Maya. Brhmam is in no way related to
Maya. It is an unexplained puzzle, an
enigma as to how Maya comes about or how it functions. We need not get into this discussion as being
unnecessary. Saying that our requirement
is for the Maya to be overcome and attain to Brhma Sãkshãtkãrã
only, Adwaitam delineates the Gnãna Marga.
Sãktam on the other hand says that Sivam with Shakti, for the sake of
the pleasure of Leela the drama of duality is played. Here also there is a
minor role of Maya, which we need not get into now. (This is explained in detail at a later stage
in this narrative itself.)
166. Brhmam itself is seen as Jiva by Maya. By following Gnãna Marga if we get rid of the
Maya, Jiva will be seen and known as the same Brhmam, says Adwaita Sãstrã. Basically Jiva and Siva are one and they
become one in Moksham also, says Sãktam, specifically so accepted in Sri Vidya
Tantram. The religions of Dwaitam,
Visishtãdwaitam, Saiva Siddhãntam, Sri Kantasaivam and Kashmira Saivam, in that
order start from a position diametrically opposite to Adwaitam and then come
nearer and nearer, with Kashmira Saivam coming the closest to Adwaitam. Closer than that to Adwaitam is this Sri
Vidya Tantram, in which the oneness of Jiva and Brhmam is asserted.
167. The difference between the Adwaitam and Sri
Vidya Tantram is basically about the genesis of creation and not about
Moksham. In Adwaitam the duality of the
apparent worldly existence is simply inconsequential and immaterial to be set
aside as irrelevantly imaginary! In Sri
Vidya and Sãkta view-points it is said to be the creation of Brhma Shakti aka Parãsakti.
"All these dualities are the inner
play of that one Parãsakti only. You
also cultivate the habit of looking at it as her play. After getting used to this idea, you will see
that you are also a creation of her by her, by the same power who by her power
of Maya, has caused you to think of yourself to be different, unique and a separate
entity or individual. She who imposes
Maya on all of us can also lift the veil.
So, by the Sãdhanãs as per Sri Vidya Sãstrãs, merge in the basic power
beyond Maya in the basic peacefulness in which that Shakti also abides
168. Since there is such a closeness of view-points
between Adwaitam and Sãktam, especially Sri Vidya Tantram, it seems that our ÃchãryãL
thought that, those who are not able to proceed in pure Adwaitam being buffeted
by duality from all directions; may be able to progress via the Sri Vidya path,
starting with considering the created world as the Leela of Shakti and
eventually reach the oneness of Adwaitam!
That is why, though he has written poems of devotion on Siva and Vishnu,
he has not made any mention of VaishNava principles or Siva Ãgamãs. Those
poems are simply with general feelings of devotion and literary finesse. If we search them hard we may be able to pick
up some elements of Saiva, or VaishNava Sãstrãs, that is all! But in Soundarya Lahari, a big chunk of it,
that too the first part of 41 slokas, are all about Sãkta Sãstrã only. Even if we take it as not done by our ÃchãryãL,
taking his composition of the second part, the message seems to be,
"Either Adwaitam or next Sri Vidya", isn't it? In certain other stotras on AmbãL also, the
aspects of Sri Vidya Tantra are well covered.
169. In this Kanchi Kãmakoti Matam as well in all
of our ÃchãryãL's
Matams, when the pooja is done for AmbãL
and Easwara, it is done by the Vedic paddati only, instead of Saiva Tantra
methods, though for AmbãL
basically the procedure is Vedic while some Sri Vidya Tantra paddati is also
followed. (PeriyavãL smiles while making
this statement.) It seems as though Sri
Vidya is the uniting influence between Adwaitam and Dwaitam. 'Adwaita Sivam and the causal power of the
duality of the whole universe Shakti are but, one and the same', says Sri
Vidya. As Lalitha Sahasranãma
finishes with the name 'Lalithãmbika',
just the previous name is 'Shiva-shaktaikya-roopiNi' (शिव
meaning that she is the form of the oneness of Siva and Shakti! It is interesting to note that here in Soundarya
Lahari, it starts with, 'Siva: Shaktya Yukta:', as though where Lalitha Sahasranãma
finishes, Soundarya Lahari starts!
Somehow as though prompted by someone, the first words of the stotra has
arrived. So without anymore preamble and
introduction let me start explaining the meaning of the poems, sloka by sloka from
शक्त्या युक्तो यदि भवति शक्त: प्रभवितुं
चेदेवं देवो न कलु कुशल: स्पन्दितुमपि |
अराध्यां हरिहर विरिन्चादिभिरापि
प्रणन्तुं स्तोतुं वा कथ-मकृतपुण्य: प्रभवति
transliteration is like this:-
Shaktya yukto yadi bhavati shakta: prabhavitum
chedevam devo na kalu kushala: spanditumapi |
aaraadhyaam hari hara virinchaadibhirapi
stotum vaa katham-akrutapuNya: prabhavathi ||"
sloka means that, "United with Shakti, Siva is endowed with the power to
create the universe. Otherwise, he is
incapable even of movement. Therefore,
who except those endowed with great merits acquired in the past can be fortunate
enough to salute or praise Thee, Mother Divine, who art the adored of even
Hari, Hara and Virinchi?"
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