DEIVATHIN KURAL # 109 (Vol # 6) Dated 05 Jan 2013
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 742 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 consonantly)
254. The traditions
of Saiva Siddhãntam, Kashmira Saivam, Visishtãdwaitam and Dwaitam became fully formed in to clearly
identifiable as separate Religious Traditions only after our ÃchãryãL's time. Their
main father / founder / advocates have clearly propounded their theories,
targeting Adwaitam. The essence of those
differing theories, were not newly propounded but were part of the ethos of
what is Sanãtana Dharma from its timeless past! Adwaitam was also not a discovery by our ÃchãryãL. But he was the one
to clearly enunciate the theory, define the parameters and establish the same
as a clearly defined religious point of view.
Similarly those who are thought to be Father / Founders of those
differing Siddhãntam-s too were not the originators. So, our ÃchãryãL as an omniscient Sarvagna had a clear idea of other
view points and principles which are reflected in various places in Soundarya
255. When the water
from the higher mountains hits the plains, especially after the rains, the
flood brooks no borders and the flow of water brakes the banks. It is the height of this attitude that we see
in the first sloka, appreciating the fact of 'spandanam' in the Brhmam and then
by the seventh sloka, the one who was responsible for causing that 'spandanam' is
praised to the heavens as 'Oho! Purushika!'
The truest truth is the state of total inactivity of Sivam as a piece of
dead wood, earning the name of 'SthaNu' as static as only static can be! It is the power of Maya that depicts static
Sivam as the dynamic universe. In
Adwaitam, nowhere is it mentioned that Maya from within the Sivam causes it to
do 'spandanam'! Neither is it mentioned
anywhere in Adwaitam that Maya from outside moves the Sivam to create the
duality of the universe and world! The
Adwaita Brhmam does not move and cannot be moved. It just remains as it is forever, but based
on its being there as a foundation the Maya projects an image of appearance for
the world to be seen, like cinema on the screen, which does not undergo any
change. In Adwaitam Maya is the butt for
every joke! Even the indwelling spirit
in each one of us is the same Brhmam / Sivam in every iota of existence. But that fact is hidden from our cognition
and we are led to believe ourselves to be this perishable body and mind and we
are kicked around like a football from pillar to post, due to Maya. So, it is roundly criticised, naturally!
256. There what is
roundly criticised in Adwaitam, is praised high heavens as Shakti without Maya
as the adjective even! Since Siva's 'அசைவு' it is, which in the end is the cause of creation
itself, this Shakti must be the same as Maya in Adwaitam, isn't it? Still it is praised and worshipped here by
our same ÃchãryãL. In Adwaitam the
NirguNa Brhmam and Easwara as the SaguNa Brhmam are not directly
connected. Because, NirguNa Brhmam can
only be by itself and it cannot be related or connected to anything else. The very name of NirguNa Brhmam, suggests
that it does not react or respond with anybody or anything. Nobody can cause it to react or respond
either. As a miracle unexplainable by
anybody as to how it happens, that NirguNa Brhmam is depicted by Maya as the
world of duality and multiplicity. The
word used to explain this quality of Maya as to how it does this 'image
projection' is 'anir vachaneeyam' which simply means 'inexplicable'! The dim light of the evening is said to cause
the rope to seem like a snake. But has
the rope undergone any change really?
No! Is there any relation or
connection between the rope and the snake?
The change or connection if any is only in our minds, isn't it? Similarly there is no change in the NirguNa
Brhmam. But Maya causes the seeming
impression in our minds to make it appear as the dual world.
257. But here in Sãktam, being followed by our ÃchãryãL, there is no entity as Maya unrelated to the
Brhmam. In Adwaitam there is no Shakti
of Brhmam or Brhma-Shakti given much importance. Here in Sãktam that Brhma-Shakti is the most important – Parãsakti that is AmbãL. Her one aspect
is the job of Maya. Then she is herself
the exact opposite of Maya as the Chit-Shakti.
Then she is also the Ichcha Shakti and Kriya Shakti and everything! For the Sivam which is in the position of
NirguNa Brhmam, she is one, inalienably one with the Sivam, ever inseparable. The oneness of Siva and Shakti – 'शिव
शक्तैक्य रूपिणी' – the
last but one Nãma
in Lalitha Sahasranãma
– is very important here.
'Aikyam' does not mean some joint but oneness. The word 'ekam' or 'एकं' means one isn't it?
Such oneness is 'aikyam'. At the
end of the thousand names of Lalitha, having called her the Sivã, it is the next name 'शिव
शक्तैक्य रूपिणी' – meaning 'of the form of oneness of 'Siva and
258. As this Siva is almost but not exactly the
Adwaita NirguNa Brhmam, connecting and relating to him and by moving him only,
she as the wife and they as the couple, carry out the creation, sustenance and
other such activities. If there is
power, there has to be a basis for it to exist, isn't it? For 10 Kilo Grams weight, there has to be
something, at the least a piece of iron of that weight, isn't it? How can there be weight or power without some
basis of it? If there is a power as
colour or fragrance, it has to be based in a flower, isn't it? Similarly, for all powers the basis is Parãsakti
and Siva is the inseparable basis for her.
When that Siva's energy is this Shakti, how can we separate them? If you say, 'Remove the whiteness from the
Milk or remove its taste from it', how can it be done? So whatever is done by the effect of Shakti,
Siva is also there. If a medicine is
bitter, to reduce that effect can you separate milk's sweetness alone and add
it to the medicine? You cannot. Similarly in all jobs of Shakti, you cannot
do without Siva there.
259. In Moksha Anugraha that Shakti imparts to the
Jiva, he is expected to attain the peacefulness of NirguNa Adwaita status as
indicated by the Sãkta
doctrines. Still they are said to be a
pair of oneness of peace and power, in all those doctrines. That power revelling at its own illimitable
variety, reach and range is enlarged and expanded as the universe. The whole of creation thus is for the playful
satisfaction of the basic stuff of power.
To say that 'The creation is for the pleasure and satisfaction of the
basic stuff of power – 'மூலப்பொருள்',
itself will not be a very correct statement!
That would mean that she is unhappy when not creating and playing about
with the universe! We cannot make such a
stupid statement about 'Satchitãnanda
RoopiNi' – 'सत्चिदानन्द
रूपिणी'! So, instead of saying that she does it for
happiness, it is better to say that, 'She does all that Leela in her natural
state of happiness'!
"அத்வைத மாயையும், சைவ சாக்தங்களின் சக்திகளும்"
Maya in Adwaitam & Shakti in Saiva – Sãkta Doctrines
260. In the Sãkta Sãstra's 'Srushti Krama' too there is a mention of
Maya. In this order of Srushti Krama,
Saiva and Sãkta doctrines are generally in agreement. But they are not in accord with what is given
in Adwaitam as, there being a Brhmam and Maya; by Maya the Brhmam is not seen
or hidden and in the basis of Brhmam, in its place the creation exists or seen
to be existing. Starting from Sivam with
Shakti as part and parcel of it as the Siva-Brhmam, Sãktam talks about five 'Suddha Tatvams' (or Clean
Principles) and then the Maya Tatvam comes as the sixth. Kashmira Saivam is also quite similar. In them starting from Maya there are 31
'Asuddha Tatvams' (or 'unclean Principles').
In Saiva Siddhãntam that is popular in Tamil Nadu, all the 36 principles
are related to Maya and the first five are known as 'Suddha Maya' and the other
31 as 'Asuddha Maya' principles. Let us
simply look at Sãkta doctrine only.
261. In it the
first Tatvam or principle is the Siva Tatvam that has the Chit / Gnãna Shakti within, without any action. Then the second is the fully expressed Shakti
Tatvam. Third is the Sadasiva Tatvam
with Ichcha Shakti. Fourth is the
Easwara Tatvam with Gnãna Shakti. Fifth
is Suddha Vidya Tatvam with Kriya Shakti.
Then sixth is the Maya. I said
that the first Tatvam Sivam is with Chit Shakti. Some time back I had told you that Chit
Shakti is Gnãna Shakti. Then
again the fourth Easwara Tatvam is with Gnãna Shakti, I said.
What I said as the second principle is also this Chit Shakti. How to understand if say so many things
seemingly repetitive or contradictory?
If such is your question, let me tell you once again clearly!
262. Siva as the
'Sat' as the main being with inhering Chit Shakti; is the first principle. Chit Shakti as the main being with the Sat
Tatvam as its background is the second principle. This Chit Shakti is not only Gnãnam or 'அறிவு' or just knowledge.
This is an active and lively or living experience of awareness. You
might have heard of two opposite words as 'Jada' / 'जड' and 'Chetan' / 'चेतन'. This word
Chetan is from the root word Chit. All
the inanimate things without life, awareness, feelings and sense; such as
stones, metals and other materials are all Jada or Achetan. As against this are the lively, aware beings
such as birds, animals and human beings are all with this quality of
'Chaitanyam'. AmbãL is called as 'Chaitanya SwaroopiNi', meaning the very
form of the quality of Gnãnam, அறிவு and awareness. She
is the very life of the main basic stuff of 'the 'மூலப்பொருள்' or root-material'!
So, she is also the 'प्राण
शक्ति' of the Sivam as part of that are the qualities of
liveliness, sense, feelings, Gnãnam and vivaciousness. It is one thing to know that sugar or honey is
sweet. It is another to experience that
sweetness by tasting it isn't it so?
This knowledge thus becomes a living experience. Hence, Shakti means the Chit Shakti, the
Brhmam's alive, self-experience of being aware.
263. Thus Gnãnam is not only knowledge but a living experience of
awareness which is beautifully expressed as consciousness in English. When we are conscious there is a Swa-Anubhava
in it, which can only happen when you are alive! Siva is the first Tatvam. Shakti- that is Chit Shakti is the
second. If you ask as to why is it the
second, the answer is like this. Say
there is a powerful sportsman who is a wrestler or boxer. He has power even while sleeping. But only when his awake his power is evident. The Siva Tatvam is like the sleeping
giant. His power is not evident
then. The Shakti Tatvam is like the
giant who is awake. This wakeful giant
wishes to display his prowess. That is
his Ichcha. This is the third principle
of Sadasiva with Ichcha Shakti! Fourth
is the Easwara with the power of Gnãna! Is there
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