DEIVATHIN KURAL # 93 (Vol # 6) Dated 04 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 last paragraph in page No 631 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
82. God, the Paramãtma is the Universal Mother
who nourishes our body and soul. Grooming
our intellect and comprehension She gives us the Ãtma Anubhava. Though it is not very apt to assign male or
female gender for them, they do come into play their parts in our lives as
Father or Mother. Going beyond breast
feeding and spoon-feeding us with the milk of human kindness; she merges us in
the milk of awareness and Gnãna! So
instead of simply liking the idea of looking at God as our Mother, on the lines
that we should be treating our Mother as God; we should be treating and
worshipping the Mother, of all our whichever lives, as the companion, partner,
friend, guide and philosopher for life now, as well as the one to help us get
rid of the cycle of repeated births and deaths for eternity,
be able to cut short what our ÃchãryãL calls, "पुनरपि
जननं पुनरपि मरणं पुनरपि जननी जठरे शयनं". The Paramãtma, who has become everything,
comes and helps us in whichever form or capacity we ask for his help. So if we pray that Parabrhmam itself should
come as our mother and give us love, sustenance and protection, so does it
83. Why should we expect a formless 'Aroopa' to
become with form or Roopa? Because, we
are children of such a mother, we wish to see that formless Parabrhmam in the
form of Universal Mother. That we are
also the Aatma only and so we also do not have any form – is all unknown as
yet. As of now we can see so many life
forms and know that we are also one of them.
We also know that there is the one source for all these life forms. That one source of all existence is the
Mother and we are all her children.
84. For a child, it has to see the mother. It is not enough if she keeps the eats on the
table and is somewhere inside. The child
will not touch the food. She has to come
in front and feed it and then only the child will eat. Eating is also secondary. From inside if she says, "My Dear
darling, please have your food!" it is not enough. The child has to see the mother! The Mother has to pick up the child and keep
it on her lap. Then the child will be so
happy that it will cluck, purr, giggle and smile looking at the mother's
face. Are we not also the children of
AmbãL? So it is not enough to know that she is our saviour
and protector. We wish to see her with
our eyes that she is lovingly taking care of us and then only our hearts are filled.
85. There is nothing more kindly and
compassionate than the Mother's figure.
Mother for the baby, cow for the calf, dog for the puppy, the Mother of
all, at all times, in all forms, if we can have the love in her lotus feet, our
whole life gets fulfilled with complete bliss.
When we start thinking of God as our Mother, naturally there is an
irresistible flow of love from our hearts that becomes a flood in no time at
all! If meditation on God as the Mother
starts flowing as a continuous stream, that becomes a sacred water source
capable of satisfying all thirsts, cancelling out all our shortages, washing away
all our sins that proves to be an eternal spring of love! Addressing a gathering we nowadays start
with, "Brothers and sisters".
That will become a truth only when we start realizing God as the One Universal
Mother, as Kãlidãsa
जगत एक मात:'
in Shyamala Dandakam. We will be able to
look at all life forms as our brothers and sisters only when you comprehend
that one power as the mother and common denominator of all.
"தேவிபரமான புண்ணிய இலக்கியம்"
'Sacred Literature Addressed to AmbãL'
86. For the
reasons explained in the previous few paragraphs, from times of the Vedas
traditionally in our country, the God has been viewed in the form of
Mother. Sri Suktam, Durga Suktam, Devi
Suktam, then the one about Ushas aka Dawn, about the Atiti that is the Guest,
and Rãtri that is the Night; are all addressed to the
Mother. Out of the 108 Upanishads three
are meant for AmbãL or about God in the form of Universal Mother, namely
'Bahvrushopanishad, Tripuropanishad and Bhavanopanishad.' In Mahabhãratha, Arjuna has prayed to Durga Devi. In Bhagawatam the women of Vraj, especially
the unmarried girls take a vow of abstinence
throughout the month of Mrugasèrsha praying to AmbãL, known as the 'பாவை நோன்பு' in Tami, in which they sing slokas in praise of AmbãL such as,
सुतं देवी पतिं मे कुरुते नमह". This
sloka means, "Oh! You with the name
who is a great power of delusion, and has the suzerainty over all the Yogis, be
kind enough to make the son of Nandagopa my husband!" They are wishing that Sri Krishna should
become their husbands! In fact, RukmiNi
later goes through this very process and becomes the wedded wife of Sri
Krishna. Great Rishis such as Hayagriva,
Agasthya and Durvãsa have composed and written praying to AmbãL. So also Kãlidãsa was a great devotee of
AmbãL, who has written many devotional stotras.
87. In Thevãram,
and Thirumurai songs as well as Nãlãyira
Divya Prabandam; while worshipping Siva and Maha Vishnu, AmbãL
and Lakshmi are also included repeatedly.
AruNa Giri Nãtha
also in his Thiruppugazh and Thiruvaguppu songs has not left out bringing in
VaLLi and Devyanai, wherever he could.
In one of the oldest books in Tamil Literature by the name of 'AinthiNaigal'
there is description of 'Pãlai',
a geographical type of arid land. In Pãlai
they traditionally worship God as 'Kortravai', which is nobody else but AmbãL
only. Even in the Tamil literature of
the SamaNa (Jains) Religion known as Silappadikaram, there is a long
description of worshipping of Durga Devi aka Kortravai that is so breathtakingly
beautiful! In the Amman Sannidy of the temples of Tamil
Nadu, the special pooja on Tuesdays known as Sukravãra
Seva are so special, that one should participate in them to understand what I
am talking about! In Thiru Moolar's
Thiru Mandiram much has been said about the greatness of Shakti. Thãyum
has sung about, Parvatha Vardini, Akilãndeswari,
and Bruhan Nãyaki. Ramalinga SwamigaL has sung on Thiru
Vortriyur Tripura Sundari. Kumara
Guruparar has written poems on Meenakshi.
Nowadays Abhirami Andãdi
has become rather famous in Tamil Nadu.
SubrahmaNya Bharathiyar also has sung many songs on Shakti. Even on Vãrãhi
on whom there are not very many songs in later days, there are ancient Stutis.
88. Thus the greatness of Soundarya Lahari is that,
it is addressed to our Mother who is so close to our heart, by Her Grace, by our
ÃchãryãL who is an 'Amsam' of Her very self!
That he who mainly talks about the 'Tatvam' aka principle of Adwaitam, that
is sans Nãma
and Roopa; has composed it full of descriptions of AmbãL's
form, figure and greatness; by itself is an added plus point.
"பெயர் வந்த காரணம் – இரு 'லஹரி'களுக்குமே"
How the Name Came About for Both Ãnanda Lahari &
89. Why the name
as 'Soundarya Lahari'? 'Soundaryam'
means beauty. 'Lahari' means flow or
wave or even flood. Wave after wave of
flood like flow, surging and swelling is what is meant here. So, Soundarya Lahari is a flood of beauty. The source of all beauty of the world is that
Paramãtma Shakti. That is being
visualised as a Mother, who is being described
from head to foot, part by part as the very embodiment or personification of
beauty and so the name Soundarya Lahari.
Normally a Stuti containing 100 poems is called a Sadakam. There is poem of 100 stanzas on the Sun known
as 'Mayura Sadakam'. In Mooka Panchasatee
also I told you that there are five such Sadakam, isn't it? So Pancha Sadakam of 5 × 100 songs becomes Panchasatee and with two Sadakam it becomes
'Dvisatee', like the one by Durvãsa Rishi.
In Tamil also there is 'Thondai Mandala Sadakam' and 'Kumaresa Sadakam'.
90. But, though
our ÃchãryãL has written two poems of 100 stanzas each on Siva and AmbãL, he
has not named them as Sadakam. Both he
has given the name as Lahari only.
Whether he named them or somebody else did so or they just came to be
known by that name, I do not know.
Amongst them the one about Siva is known as 'Sivãnanda Lahari' and about AmbãL it is known as Soundarya Lahari. Like a river in spate these two songs just flowed
out of the highest experience of devotion of our ÃchãryãL. He did not
deliberate on each word and construction of phrases and sentences. From the state of total experience of the
sense of devotion, like the water gushing out of a fountain like spring, he
seems to have just poured out in waves after waves of stanzas. So Lahari is the most appropriate word.
91. Because it is
a flood, we are also floating in that. If
you name it as Sadakam, it means that with the 100th sloka you have reached to
shore. But in a Lahari, we can carry on
floating or swimming or on a boat! So
instead of stopping at the 100th sloka, we can continue mulling over the words,
meanings and the devotional experience.
We can keep ruminating in the flow of God's Leela. It is as though he is indirectly telling us,
"I am not delimiting your flow of devotion. Continue your thinking about such divine
Father and Mother the way you prefer to do" and hence the name Lahari
instead of Sadakam. As much as our ÃchãryãL
was great, powerful and full of divine expression, he was also an epitome of
humility. So he did not mean that he has
had a wonderful experience of devotion and so poetry just poured out of him in
waves of exhilaration, as a matter of boasting!
92. But that the
title of these two compositions as 'Sivãnanda Lahari' and 'Soundarya Lahari;
have occurred in those poems itself, in his own words, is a speciality we must
take note of! To my knowledge no other
great composition has such titles inbuilt. You may question me, "How can you say
that Swami! Baja Govindam starts with
those two words, isn't it?" My answer to you is, "'Baja Govindam' is not
the title of that poem. Its name is
'Moha Mudgaram'! Mudgaram means a hammer
with which we are supposed to break the 'Moha' that is, our delusion." But that poem is sung like a Keertana that people
after every stanza add the 'Baja Govindam, Baja Govindam, mooda mathe' to mean,
"Listen you stupid mind please sing everyday morning Baja Govindam, as
nothing else saves us from delusion!" So, people have come to believe that to be the
name of the composition itself! It is
only in these two 'Lahari' slokas, that the phrases occur within the poems
itself as, 'शिवानन्द
लहरि' and 'सोउन्दर्य
लहरि'; and have become the titles.
93. Let us see as
to what is context in which these two phrases have been used in the body of the
two compositions. First let us see 'Sivãnanda
Lahari'. The Soundarya Lahari starts
with 'Siva Shaktya yukto', with the name of Siva only. Inside also in the 66th stanza, it is said
that AmbãL is extremely happy in listening to the praise of Siva's
greatness. So, I am sure that to peruse Sivãnanda
Lahari first, will be having Her approval too and hence let us start
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