Wednesday, December 26, 2012

DEIVATHIN KURAL # 104 (Vol # 6) Dated 26 Dec 2012

DEIVATHIN KURAL # 104 (Vol # 6) Dated 26 Dec 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 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 updated consonantly)

206.  "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 – 'हरि 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 Hara.

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'!

(To be continued.)




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