DEIVATHIN KURAL # 116 (Vol # 6) Dated 19 Jan 2013

DEIVATHIN KURAL # 116 (Vol # 6) Dated 19 Jan 2013

(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 the middle of page No 793 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)

326.  "Siva is the husband, AmbãL is the wife.  He moves only by her power, says the first sloka.  This would mean that only the wife is the power behind him and is the driving force and that he is good for nothing without her!  Without her, he can do nothing he just cannot even move and is just useless.   Somehow this does not gel.  Just because you have to praise AmbãL should you down play Siva to such an extent?"  Readers without 'மனோ பாவ இணக்கம்' or 'सह्रुदयत्वं' could think on such lines!  That should not be the reaction of the reader but have better empathy with the author, was my purpose in my talking about 'Tatva Artha' and 'Literary Traditions', for so long.

327.  Here 'Tatva Artha' is that, the Brhmam without any action whatsoever moves only by the effect or influence of Chit Shakti.  Even to know its-self to be 'I' is an action, which it was incapable of, without the influence of Chit Shakti.  From the point of view of literary traditions also, Nayak is always portrayed or at least playacting as though he is subservient to Nayaki and so there is nothing wrong in depicting that she causes him to even move.  Along with an explanation on these two grounds, one may also add an illustration on the basis of modern science, to make it more convincing.  I can see that you are already asking as to what is that 'illustration on the basis of modern science' and so better look at the next heading!

"சாக்த தத்வத்திற்கு ஸயந்சின் சான்று"

Scientific Proof of the Principle of Sãktam

328.  The immobile Siva also moves only by the influence of Shakti.  Let us try and explain this in terms of modern science.  All materials are known as matter and the defining characteristic (aka स्वभावं) of matter is 'inertia', says Science.  That is, it will be static till moved by some power and hence the phrase 'inert matter'.  But, looking into the matter at the level of the atom, modern science says that there is enormous power in it.  That means the power is inherent in it.  Modern science says that the inert matter is made to move, combine, separate and regroup in to mixtures and compounds, in various ways for the universe to come into being.  Does it not mean that it is the inherent power that moves the inert matter?  The inert matter is Sivam and the moving force is Shakti or AmbãL says Indian Philosophy, especially Sãktam!

329.  The apparently immobile Sivam and starting from stars and planets to the small atom and the sub-atomic particles, they are said to be ever in motion, all the time vibrating due to Shakti there, can be explained in terms of science as, he is Matter and she is Energy or Shakti.  In fact they are not two different entities at all but inseparably one.  This can also be proved by the scientific proof of inter-convertibility between matter and energy by the Einstein's famous equation, e = m c².  But one big difference between science and Sãktam is that there, after conversion of matter into energy, matter vanishes.  Here Sivam and Shakti are eternally, truly existing.  Even when energy is pouring out as Shakti, the matter of Sivam continues to exist without dissipation.  Because here matter instead of being insentient Jada, is the living principle as the spirit of existence; as indestructible Ãtma Tatva, Chaitanya PoorNam.  The matter of Science which starts and ends as the insentient Jada is also from this Chaitanyam only.  Now slowly but surely, Einstein, Sir Oliver Lodge, Eddington and such experts of science have channelled the scientific research towards the basis of Chaitanyam.  Still the fact of Chaitanyam cannot be experimented upon, proved or experienced in the laboratories of the world.  The proof and practical experience has to be through religious Anushtãna-s and the laboratory for this experiment has to be verily the human being in deep meditation!

330.  Though there are points of variance between religion and science, there are many areas of convergence too.  Starting from Einstein's Relativity Theory, many experiments related to atomic science have come very close to religious beliefs and tenets, especially to Adwaita Vedãnta and Sãkta principles.  People are aware today that Time and Space are not absolute quantities or dimensions.  When they are all on the move, their apparent reality is based on the continuity of each other's movement and hence they become apparently true to each other.  This is what I understand by this Theory of Relativity.  Brhmam is the only basic truth.  As based on it and by being so based on it, Maya depicts the whole world as being apparently true, says Adwaitam.  The Sãkta Sãstrãs consider AmbãL as the Shakti or power responsible for all movements.  So there are enough grounds to say that the Maya Tatva is the Relativity Theory.  For all the relativity, the one basic absolute principle has not been found or theorised by science as yet.  Religious books and Tatva Sãstrãs call that absolute basis as Brhmam or Sivam.  Though there is differentiation as religion, Tatva Sãstrã and philosophy, in our religion these two are inalienably one like 'Sivam and Shakti'.  (PeriyavãL smiles while making this comparison!)  Not only that it is said so in books, many saints and Mahatmas have experienced that absolute as Ãtma Swaroopa and revelled in such experience.  That is the basic truth and life of all life and absolute basis for eternity!

331.  So far Science has not said so.  (Though a few months back there was this talk about 'God Particle' which hit the headlines of newspapers!)  Even assuming that when one day in future, all scientists accept this Brhma Tatvam in theory as the basis of all existence, they will have to say, "Its proof is not within our capability.  You better go to Ãtma Sãstrã for its confirmation."  In 'relativity' drama of Parãsakti, only some aspects can be explained by the theories of science.  The mind that collectively reviews all the dynamic movements of the cosmos, to be made temporarily static for it to realise its own reality in the absolute; is not within the capability of science!  That is not the aim of science either.  To talk about that path, (for the mind to go to the absolute), is the job of religions.  Even if we were to proceed on the path indicated by the religions, the final gate for the goal has to be opened by AmbãL only.  She is the one who has played her games having separated from the absolute and she has to enable the re-joining with the absolute also, who else can do that?

332.  It is incorrect on our part to criticise science on issues beyond the parameters of science.  Similarly the scientists should also accept that they are functioning within their own limitations and not go out of their way and comment on what Sãstrãs say, as so many fallacies and bluffs!  Science and Religion should have the attitude of functioning in a complimentary way, to fill in the gaps in trying to explain and reason out each other's findings and principles!  In the bargain we will have greater interesting revelations of one's findings being explained in the other's words or language!  For example, within the atom the positive charged nucleus can be seen as the Sivam and the negatively charged electron cloud as AmbãL.  There is a peaceful centre point as the 'still center' in everything including matter and sentient beings.  Though still, it should be noticed that it is not a powerless nullity.  It is equilibrium that compensates for all the pulls from any direction.  It is the central point at which all its weight is concentrated, known as the centre of gravity that is the 'still centre'.  Even in the violent storm there is this eye of the storm, as 'storm centre'!  From that cool and silent centre as the source, power springs, spreads or bursts out for things to be formed or for dynamic action to take place!  That calm centre is said to be Sivam and the power that spreads from it is said to be AmbãL. 

333.  Since the idea of positive inner centre being called the Swami and the outer negative area surrounding it being considered as AmbãL, does not convey the meaning of a joint effort by partners of equal ability and validity, the same idea is depicted in a different way as two equal halves including their names is the 'Ardha Nareeswara Swaroopam' – 'अर्ध नारीस्वर स्वरूपम्' – 'அர்தநாரீஸ்வரர்'. In it the Siva is on the right side the 'positive' Swami and on the left side is AmbãL as the 'negative' of the dipole.  Even in this statement there is a very strong logic.  The heart pumping blood is on the left side of the body only.  If that does not work properly, the right cannot do anything – 'न खलु कुशल: स्पन्दितुं अपि'.

334.  One interesting point here.  The heart on the left side provides the power for the entire body alright.  But, it is the right side of the body which is stronger, capable and has greater power.   Mostly people are right handed.  Even when playing one-legged we often use the right leg.  The dancing Nataraja also is standing on his right leg while lifting the left leg.  Within this also there is one other element proving that it is AmbãL who gives the power.  If we look into what controls the left and right side functioning of the human body, we notice that it is the right side of the brain that controls the left side of the body and vice-versa.  That is more power is being provided to the Siva-side of the body by the Shakti-side of the brains. 

335.  It is here the beauty of care, concern and faithfulness of AmbãL, known as 'கற்பு நெறி' in Tamil, (for which there does not seem to be an exact synonym in any other language,) that a wife is required to have for her husband!  Though she is the source of power for her husband with a name as Shakti (a synonym for power), she depicts her husband as all too powerful!  His Pralaya Thãndavam is so mighty that all the macro cosmos shiver and are shattered to pieces as in Armageddon.  Not only that the Pralaya Thãndavam is so powerful, even the Ãnanda Thãndavam of Siva's exuberance, is described to be causing the cardinal points to shake uncontrollably, as sung by Gopala Krishna Bharathiyar – 'அஷ்ட திசையும் கிடுகிடென்று...நடுங்க'.  He does not have to do anything himself.  All that he has to do is to swing and flash his hair locks on the earth for a Veera Badhra to be launched that even today we will have shiver in fear to the core of our beings, hearing about it in the PurãNãs being described!  If that not so very gentle Veera Bhadra slaps the Sun, Sun's teeth fall out like nine pins!  If Parameswara laughs, more energy than the Hiroshima Bomb is generated that the Tripura-s (of past, present and future; here, there and everywhere) are burnt off!

336.  Even the word 'Shakti' literally means Power as the name of this Goddess AmbãL.  When such is the case, those who call her the 'weaker sex' as, 'अबला' and 'மெல்லியல்' and that they are being unfairly dominated by the men of the world; may please take note that 'the same Sãstrãs which has given a feminine name to power as Shakti, instead of being under his control, demonstrate that the correct role of women is to dominate without making a show of it!  If you go to Chidambaram, though all the 'Pancha Krutyam' of Srushti, Sthiti, Samhãra, Tirodãna and Anugraha are hers; leaving the centre stage to Nataraja; she remains happily unseen in the background!

(To be continued.)

Sambhomahadeva