DEIVATHIN KURAL # 104 (Vol # 6) Dated 26 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 page No 709 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
"How can it be that, two diametrically opposite statements can be true
simultaneously? On the one hand our
ÃchãryãL has virtually devoted his entire life in proving the ephemerality of
Maya and now in Soundarya Lahari is devoted to the same Power of
Shakti?" Yes by the way of Tarkam
that is, by way of logical analysis these two cannot be true at once. But Satyam, the truth is not definable by the
rules of debate! 'Whatever will do some
nice things to whosoever in whichever way, to say that, in an acceptably
pleasant manner, is Satyam!' So, our
ÃchãryãL having grouped people as those who were capable of proceeding in the
Path of Bhakti and those who were qualified to proceed in the Path of Gnãna;
and gave them either Slokas steeped in devotion or the PrakaraNa Granthãs full
of principles of Adwaitam made crystal clear, respectively.
207. For those who are keen on identifying and
getting to know the root cause of existence, ripe enough to follow that path,
he advised them to proceed avoiding the maze of variegated worlds and universe
on the one hand and the complex of body, senses and mind that variously
experiences, enjoys, loves and hates all that happens in the world on the other
hand, to be set aside as of no relevance whatsoever; and go to the root and
abide! That is the Gnãna Marga. Before you have the required maturity and the
burning wish to proceed on that path; to enable people to reach that stage, he
advised them to go by the Bhakti Marga as total abnegation and negation of the
pulls and pressures of life may not be possible for them. When people are not able to set aside the
'senses – mind' transactions and the vision of the world as stage for trading
and business; totally forgetting their origins as a slave of their own minds
running helter-skelter, completely lost in sensual gratification and imaginary
pleasures of name, fame, wealth and prestige; cribbing and crying alternating
with boasting and feeling jealous; he suggested a way out of this muddle. He demonstrated as to how the same basic
principle as the root cause and source, is also the Creator – Executive –
Administrator, who is also the omniscient, omnipresent and omnipotent being as
the Chief Director! All that happens can
be viewed as the Leela of that Power in Being.
The senses and mind can be involved in thinking of, mulling and
ruminating, adoring, appreciating and worshipping that Sat-Chit-Ãnandam by
Pooja, Singing and celebrating. Thus by
making use of the world, our minds and senses itself, if we catch hold of the
'Kãrya (active) Brhmam', then by his Grace we will become deserving enough to
raise above the pulls of the world and senses.
For this purpose, he advised the devotional path of Bhakti Marga.
208. If a mother feeds a child using a variety of
tricks and treats, telling stories, cajoling it, showing a crow or a dog and
diverting its attention, because the child is under fed and is refusing to eat;
while for another child which is suffering from indigestion if she gives him
only thin gruel; you cannot say that she is being partial! She is differently behaving with different
children according to their state and needs.
That cannot be the basis to say that she is being not truthful. If our ÃchãryãL gave two different
prescriptions, they were both appropriate in their own way and were Satyam for
two different situations. At the
practical level it is true that the creator – controller God and the individual
Jiva with a mind and different sensory tools such as eyes, nose and so on, are
different entities. But when you look
beyond all these differences and look at the basic root source of all
existence, you will notice that all that is apparently seen as many and
different are only appearances like in a magic show. There is a creator, director, magician behind
the show. We are only like so many dolls
in the puppet show. Then as part of the
show, he has instilled an inbuilt ego aka Ahankãra in each one of us which
knows no end to itself! Somewhere deep
inside we all know that in fact there is no end to ourselves, since body is a
make believe temporary guise, while the reality in us is forever. It is this dichotomy between the immortal
reality in us and the imagined identity of ourselves related to the perishable
body which is called the Maya!
209. In whichever path we proceed, we have to have
an integral loyalty with that approach.
When we do not have the maturity for that path, we end up letting our
mind get scattered in every which way.
To guard against that, those past Masters in that path are likely to
praise that a little high and look down on other approaches, naturally. We should not be analysing these in terms of
logic as what is involved is more psychological than logical. Considering the level of understanding and
maturity of each individual, the approach has to be slightly different. For a child that is sick, when the mother
gives a bitter medicine saying that it is sweet or after adding some sugar,
what she does is still Satyam, that is, a true approach only. Or for a child that is having loose motions,
when the mother bluffs that a piece of sweet meat is out dated or some such
thing, what she is saying is not 'lying' but, truth that is, Satyam! The definition of Satyam is that the aim
should be one of other's benefit and welfare.
If you even tell the truth, causing hurt to others with some selfish
motive it is not Satyam at all! So, for
an action to be accepted as Satyam, firstly it should benefit others, secondly
it should not cause hurt or disadvantage, thirdly there should be no
selfishness involved, and fourthly it should be easily followed.
210. From such a perspective, with the best
interest of all the people concerned kept sight of, if one method is decried
and the other praised; the method decried is not a complete nonsense. To cause the concerned person to proceed on
the recommended path is the aim. This
way will suit this man and so we have to create an interest for this man in
this path. So as to create interest in
this method and so as to prevent him from going astray, some other path may
have to be put down. With yet another
person with a different background and Samskãra, what was shown as avoidable
may have to be recommended! That is how
in Purãnãs and stotras, one particular deity may be praised to be far superior
to all other deities!
211. It is by this line of reasoning that our
ÃchãryãL advised the devotee on the Bhakti Marga to firmly get attached to the
very specific thing that was recommended to be completely given up in the path
of Gnãna! What was decried as Maya was
meant for those who were not required to be on the Bhakti Marga. To be devoted, there has to be two entities
as the devotee and the Deity to which he is devoted, isn't it? One in the Gnãna Marga doesn't have to be
devoted in this manner, not in the way we look at it in duality. For them to be aware of the indwelling God as
'Antaryãmi', by that very 'bhãva' is, as good as being devoted, as explained by
our ÃchãryãL in Viveka ChudamaNi (sloka 31).
But such people are very rare indeed.
212. How are we all, the majority of us? We are running after assumed sensory
pleasures, uncaring for Justice or Dharma with our own sensory gratifications
as the criteria and in the process committing any number of sins. At that level if we are told that there is a
power which rules over all the Gods as Para Shakti; it may instil some
devotion, respect and fear in our minds that we may be motivated to cut down on
our penchant for mischief. Imagine that
we are told, "Sivam is simply without any action, the pure and true
being! There is no justice or injustice
there; no sin or crime. All this is Maya
and that is Sivam, not connected or concerned with anything. It does not punish nor reward, but simply
is." Our response to such a piece
of information about Adwaitam is likely to be one of exploiting the situation
as a free licence for unbridled selfishness!
213. So, at the very start of the Sloka our
ÃchãryãL, to remove our conceit and instil humility in us, has made a clear
mention of that power that moves Sivam and venerable to Vishnu, Rudra and Brhma
हर विरिञ्चदिभि: अपि आराध्यां'
– that AmbãL is there as the super power of them all. We do not have the power to even think of her
let alone worship and pray to. To do so,
to utter these stotras and slokas too, we have to have her Anugraha, for which
we have to behave morally righteous according to Dharma, decency, honour and
kindness. That is the message and
meaning of the very first sloka.
"பஞ்ச க்ருத்யமும் காமேஸ்வரி-காமேஸ்வரர்களும்"
Kãmeswari Kãmeswara and the Five Tasks
214. He is talking
about Hari, Hara and Virinchi the Holy Trinity.
Just prior to that, he is saying that, 'Even Siva is able to move only when
he is with you – that is, able to run the administration of the universal
affairs'! So, it means that the Hara
mentioned in the Trinity is different from Siva, isn't it? It is all right that all are one. This very sloka comes about because Adwaitam
is not the acceptable concept under this condition. Though inwardly all is one, in a state when
we are seeing the multiplicity of the world – Siva is different and Hara is
different! Hara is the Eraser, Remover,
who brings everything to nought. In the
words such as 'अपहरणं' – 'apaharaNam' and 'संहरणं' – 'samharaNam', it is this Hara. The same come as 'अपहारं' – 'apahãram' and 'संहारं'
'samhãram'. When we say
"Creating Brhma, Administrating and protecting VishNu, he is the Rudra who
does 'samhãram' of annihilation and re-absorption! It is this Rudra who is being referred to as
215. The one Paramãtma
only for the sake of the three widely different areas of work thus became the
Holy Trinity. For them to be able to
function in their respective area of responsibility the power comes from the
same source / origin. That root cause,
source and origin of Power is AmbãL. Not only the Holy Trinity, but every iota of
existence, for even an ant to move, in the mobile and immobile; in the animate
and inanimate; all the exhibited and potential power comes from her only! The Parabrhmam's power is that Parabrhmam
itself. Anything is that thing because
of its Shakti. If the power is gone that
thing is only scrap or junk isn't it? In
a ten hose power (HP) motor if it's ability create that power is gone, can you
call it a motor anymore? Even a man is a
man because of the power in him to do whatever!
In a dead defunct motor, even if you put your hands in its innards, it
will not shock you. So Parabrhma Shakti
is that Parabrhmam itself. But anybody
may just be without exhibiting their power isn't it? So, without getting involved in the outer
activity, what abides in itself peacefully, that which remains in itself as
itself, is called the 'Sivam'!
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