DEIVATHIN KURAL # 145
(Vol # 6) Dated 22 Mar 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 page No 993 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
us start with same sloka that we saw in the previous issue of Deivathin Kural:
- "यदा यदा हि धर्मस्य गलानिर भवति
भारत | अभ्युत्तानं अधर्मस्य तदात्मानं स्रुजाम्यहं || For English
trans-literation refer to the previous paragraph. Its meaning is that 'whenever there is harm
for righteousness and Adharma is on the up-swing, (that is, 'abhyuththãnam'
– 'अभ्युत्तानं'), then I situate myself suitably there as an Avatara to effect
a counter ground swell', says Sri Krishna!
So, this word as अभ्युत्तानं has one meaning as a
'ground swell' and as seen in the Soundarya Lahari has another meaning as, 'to
go forward to receive'! Looking at this
I wonder if we should give more credence to this meaning and interpret the
Bhagawat Gita sloka slightly differently to mean, 'It is Adharma which goes
half the way forward to receive God and compel the God to take an Avatara and
be born in this world'! (Making this
above statement PeriyavãL laughs for long!)
644. RavaNa, HiraNyakasibu, Kamsa and such others
committed a lot of atrocities causing an up-swell of Adharma which was reason enough
forcing and pulling God to take an Avatara, isn't it? 'So, let us also do a lot of Adharma',
PeriyavãL laughs rather long saying this, without completing the sentence! But we should not forget as to how they were
punished, isn't it? When Easwara is
returning home, in the anxiety to receive him, AmbãL gets up suddenly and runs
forward – it is that anxiety conveyed by the Sanskrit word 'prasabham'. It is at that time, when she is suddenly
getting up and running forward, that her lady assistants are warning her to
take care and not trip over the crowns of the Devatas lying at her feet. At the time of Maha Pralaya, AmbãL is
forsaking all these who were lying in her feet and protects only him in whose
feet she wished to take refuge in. If
you have a question if this isn't letting down trust, the answer is a counter
question as to, do they really come to ruin?
Only their bodies are destroyed but their life is inalienably integrated
with her. What else is there? It is the poetic knack to say that they are
destroyed and by her 'pãtivratyam' and the special power of her 'sowmãngalyatvam'
that Siva continues to survive and flourish!
645. Her 'pãtivratyam' that is true faithfulness to
her husband and 'sowmãngalyatvam' that is, the power of her continued felicity
as a wedded woman are both unquestionably true also. That is why even when other devas have to
drop their bodies, his body and being are forever. In fact his life and hers are ever one! Looking at their two different outer
appearances they are considered to be apart as husband and wife. So that there may not be any damage to their,
this bodily relationship also despite their oneness spiritually, even at the
time of 'Sarva Samhãra' also, he continues as before.
Leela of Protection & Punishment
646. Not only during the 'Sarva Samhãra' period,
but also at the time of 'Amrita Mathanam' when the milky ocean was churned by
using Meru Mountain as the plunger-churner and the snake Vãsuki as the churning rope, for getting
Amrita for the benefit of the Devatas, the first thing that emerged was the 'Kãlakoota' poison which could have just burnt off
the whole lot of Devatas and Asuras! The Devatas who had not invited Easwara
for the 'Amrita Mathanam' came running to him now for saving them from this
peril! He did not make much fuss but
readily rolled the whole 'Kãlakoota' poison and swallowed it promptly out of infinite kindness! For a true Lord, called 'எஜமான்' – 'यजमान' in Tamil and Sanskrit respectively; both providing
protection and doling out punishment are defining character qualities. He has
the responsibility to protect people under him and moreover, he has to punish
the wrong doers. That is what we see in
governance. Hospitals, Schools &
Colleges, Public Works Departments and services including the defence forces
are all meant for providing the protection.
Then for identifying crimes and punish the evil doers for the errors of
commission and omission are the Police and Judiciary.
647. Stories of this divine and royal couple of
Swami and AmbãL's Leelas of protection and
punishments make interesting readings.
That play has happened in many differing ways. In Daksha Yagna when AmbãL sacrificed her
body, the Devatas were responsible for the error of not objecting to Daksha's crude
behaviour towards Siva. So the Devatas
were punished by Siva. She who
sacrificed her life in the 'Homa Kund' was born again as the daughter of
Himavãn the King of Himalayas. Then she
begot a child SubrahmaNya who became the Senãpathy of the Devas' Army, thereby
proved to be a source of protection for them.
When Yama threw his famous 'Yama Pãsa' to snatch Mãrkandeya and the rope
fell around the Shiv Ling also, it is she who got annoyed enough to punish
Yama. That is said to be a left-legged
kick by Siva – symbolically! That is the
story of Kãla the Time. Whereas in the
case of Kãma the Lord of Love, when he was burnt to ashes by the third eye of
Siva, since his left half is hers, it means that 50% of the punishment is
hers. Then by reviving Kãma back to life
she gave him power enough to defeat the Swami, which means indirectly as though
she has punished the Swami for his over-reaction!
648. Here in Soundarya Lahari it is revealed that
when he consumed the dangerous poison thereby saving the Devatas from
destruction, it is the power of her 'ताटङ्ग महिमा' – the Ear Studs that Siva himself was saved! In the PurãNãs it is explained that AmbãL
slightly caressed Siva's throat and prevented the poison from going in to his
stomach for him to get the name as 'Neelakanta' – 'नील कन्ट' – 'நீல கண்டன்'! The question arises as to how the poison
whose smell can hurt, remain harmless when contained in the throat?
ஈசனுக்கு உயிரூட்டும் மருந்து அம்பாள்
The Life Sustaining Medicine for Easwara is AmbãL
649. The underlying principle is something entirely
different to the world of time and space as denominations! It is said in the Vedas that there is a
medicine known as 'Sivã' which is a
universal medicine for all diseases and anti-dote for all poisons, known as,
'vishwa beshaji' – 'विस्व
than any other disease this cycle of repeated birth and death is known as
'bhava roga' – 'भव
रोग' and 'Sivã' is
the palliative for that also!
it is also the therapeutic for Siva himself as the Veda says further that she
is 'rudrasya beshaji' – 'रुद्रस्य भेषजी'.
That is, Sivã is the medicine for Siva in any of the forms as say Bhava,
Sarva, Easãna, Bhima, Ugra, Rudra, Pasupati and or Mahat! We chant that as the 'Rudram' and do
Abhishekam for the Shiv Ling all over the country, in all temples and houses
where Shiv Ling is installed!
650. There in, as we
continue the Abhishekam, we are chanting the Sri Rudra Mantras. In it is this portion as though AmbãL is conversing with Siva, is there. "Hi! Parameswara! Who gave you the medicines that you are surviving
even after eating the Kãlakoota poison?
Do not think that I do not know that!
I am going to make it known to the whole word!" There is such a depiction in Rudra Prasna like
a dramatic scene in which Veda Mãtã is addressing Siva. Now, how does she reveal the truth? "My dear sir, you have two bodies in
which, you are now seen as 'roudrãkãram' – 'रौद्राकारं' – the form of Rudra, just the mention of which causes the
world to shake and shiver in fear. Then
you are 'ghora:' – 'ghoratarebhya:' meaning ugly and ugliest! So I
have advertised to the whole world! For
such a person as you, there is also a beautifully pleasant and benign name as
'Siva', howzat? That is because you also
have such a pleasant name as well as a beautiful body and an amiable
651. [Having spoken as the Veda Mãtã for some time,
now PeriyavãL continues as himself.] In
the world of duality (which includes multiplicity), all things good and bad is
all the same Easwara Swaroopa. In our religion,
we do not credit God for all good things of life and blame Satan for all evil
and bad things. One Easwara is the Samhãra
Rudra and the other extreme as beneficial and pleasant Siva. When we classify them as Ghora Murthy and
Soundarya Murthy, in Ghora all things ugly, anger and evil are included. In Soundarya all things beautiful, pleasant,
peacefulness and benevolent are included.
Looking at the ways of the world it seems bad and ugly seem to proliferate
and dominate. When it goes to the
extreme often some event happens or some individual of sterling character comes
up to re-introduce balance. The removal
of off-setting influence is called ghora-samhãram. But instead of it being out and out evil,
often some civil, urbane, nice thing happens or welcome change takes place like
the medicine for illness. That this
world should be the drama stage, in which good and evil will have to balance
out each other, seems to be the way God wills it to be! We can presume that the ugly and unpleasant
aspect is meant to remain dominant with a slight edge. Then only our minds will think of ways and
means to get out of our involvement in it and at least some times think of what
is beyond! None of us know clearly as to
what is the purpose of existence. That
is why I said that we can presume. We
can also presume that it cannot be God's intention that only the bad and evil
is to be overly predominant all the time.
Once we accept variety and blend, how can it be all bad? Then as illness is treated by medicines, for
the Ghora world, it is the Sivã medicine prescribed, that is 'so already
written'! But this Sivã medicine does
not make the world all good, fair and nice.
It just cannot be so! The world
cannot be all good, everywhere all of the time.
Such is the very warp and weft of how this world has been woven! You are hungry. You eat food.
Then after some time again when you are hungry, again you have to
eat! So is the cycle of birth and death
and evil and good, which have to alternate.
So, often for the ghora disease,
you have to have the medicine that Sivam makes, known as Sivã!
652. "My dear Sir, your 'Roudra sareeram' – 'horrendous
body' has been made into amiable Siva by the medicine known as Sivã.
Paramãtma who is the root material for all bodies, within that is the
altruistic benevolence of motherhood. It
is that Sivã which has cooled your ferociousness of 'Roudram' into Sivam, says
the Sruti. The Sruti does not stop at
saying that for all our problems of inextricable involvement in the worldliness,
it is AmbãL who is the medicine only. That
is, it does not stop at 'vishwa bheshaji' – 'विश्व भेषजी', meaning that it is medicine for the whole world. In the basic stuff that comprises all the
words drama stage, screens, props, cast and crew; in it all preventing the over
flow of 'Roudram' by the flow of 'rudrasya bheshaji' – 'रुद्रस्य भेषजी' and compensate, also is that Sivã, the medicine and therapy!
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