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)
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!
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
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!
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
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
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
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!
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